The History Of The Khalifahs Who Took The Right Way

Jalalu’d-Din ‘Abd’ur-Rahman as -Suyuti
Language: English | Format: PDF | Pages: 244 | Size: 20 MB

Umar ibn al-Khattab

from The History of the Khalifahs by Jalal ad-Din as-Suyuti

Umar ibn al-Khattab ibn Nufayl ibn ‘Abdu’l-‘Uzza ibn Riyah ibn Qart ibn Razah ibn ‘Adi ibn Ka‘b ibn Lu’ayy, Amir al-Mu’minin, Abu Hafs, al-Qurashi, al-‘Adawi, al-Faruq.

He accepted Islam in the sixth year of prophecy when he was twenty-seven years old, says adh-Dhahabi.

An-Nawawi says: ‘Umar was born thirteen years after the Elephant, he was one of the nobility of Quraysh, and he had the role of ambassador in the Jahiliyyah; Quraysh, whenever war broke out among them or between them and others, would send him as an ambassador, i.e. a messenger, and when someone called them to judgement – often over a matter of standing or lineage – then they sent him as a response to that.

He accepted Islam very early on, after forty other men and eleven women. Some say that it was after thirty-nine men and twenty-three women, and some say, after forty-five men and eleven women. But it was only after he accepted Islam that Islam was shown openly in Makkah and the Muslims rejoiced in him.

He said: He was one of the outstripping first ones, one of the ten for whom it was witnessed that they were for the Garden, one of the khulafa’ who took the right way, one of the in-laws of the Prophet, may Allah bless him and grant him peace, one of the great men of knowledge of the Companions and one of their abstinent people.

There are related from him five hundred and thirty-nine hadith from the Prophet, may Allah bless him and grant him peace. ‘Uthman ibn ‘Affan narrated from him, ‘Ali (ibn Abi Talib), Talhah (ibn ‘Ubaydullah), Sa‘d (ibn Abi Waqqas), ‘Abd ar-Rahman ibn ‘Awf, Ibn Mas‘ud, Abu Dharr, ‘Amr ibn ‘Abasah and his son ‘Abdullah, Ibn ‘Abbas, Ibn az-Zubayr, Anas, Abu Hurayrah, ‘Amr ibn al-‘As, Abu Musa al-Ash‘ari, al-Bara’ ibn ‘Azib, Abu Sa‘id al-Khudri, and a great number of the Companions and others, may Allah be pleased with them.

I say: I attach here some sections in which there are some collections of interest connected to his biography.

The reports on his acceptance of Islam

At-Tirmidhi narrated that Ibn ‘Umar narrated that: The Prophet, may Allah bless him and grant him peace, said, ‘O Allah, strengthen Islam with whoever is more beloved to You of these two men: ‘Umar ibn al-Khattab or Abu Jahl ibn Hisham.’ At-Tabarani narrated this from hadith of Ibn Mas‘ud and Anas, may Allah be pleased with them.

Al-Hakim narrated that Ibn ‘Abbas related that the Prophet, may Allah bless him and grant him peace, said, ‘O Allah, strengthen Islam by ‘Umar ibn al-Khattab especially.’ At-Tabarani narrated this in the Awsat from a hadith of Abu Bakr as-Siddiq and in the Kabir from hadith of Thawban.

Ahmad narrated that ‘Umar said: I went out to confront the Messenger of Allah, may Allah bless him and grant him peace, and found that he had preceded me to the mosque (of Makkah). I stood behind him and he began by reciting Suratu’l-Haqqah. I was astonished by the composition of the Qur’an, so I said, ‘By Allah, this is a poet as Quraysh say.’ Then he recited, ‘It is truly the saying of a noble messenger, and it is not the saying of a poet, how little you believe…’ (Qur’an 69: 40) to the end of the ayah, and Islam came about in my heart.

Ibn Abi Jabir narrated that Jabir said: The beginning of ‘Umar’s Islam was that ‘Umar said, ‘My sister’s time to give birth came to her at night so I went out of the house, and entered the precincts of the Ka‘bah. Then the Prophet, may Allah bless him and grant him peace, came and entered the Hijr (the low-walled, semi-circular area to one end of the Ka‘bah) and on him there were two rough cloths. He prayed to Allah as much as Allah willed, then he turned away and I heard something the like of which I had not heard. He went out and I followed him and he said, “Who is this?” I said, “‘Umar.” He said, “‘Umar, will you not leave me alone, either by night or by day?” I became afraid that he might supplicate against me, so I said, “I witness that there is no god but Allah and that you are the Messenger of Allah.” He said, “‘Umar, keep it secret.” I said, “No, by the One Who sent you with the truth, I will openly declare it just as I openly declared idolatry.”’

Ibn Sa‘d, Abu Ya‘la, al-Hakim, and al-Bayhaqi in ad-Dala’il, narrated that Anas, may Allah be pleased with him, said: ‘Umar went out wearing his sword, and a man from Bani Zuhrah met him and said, ‘Where do you intend going, ‘Umar?’ He said, ‘I want to kill Muhammad.’ He said, ‘How will you be safe from Bani Hashim and Bani Zuhrah if you have killed Muhammad?’ He said, ‘I can only believe that you have converted.’ He said, ‘Shall I show you something astonishing; your brother-in-law and your sister have converted and abandoned your deen.’ ‘Umar walked on and came to the two of them while Khabbab was with them. When he heard the sound of ‘Umar he hid in the house, and then he (‘Umar) entered and said, ‘What is this murmur of lowered voices?’ They had been reciting Taha. They said, ‘Nothing but some conversation which we were holding.’ He said, ‘Perhaps you two have converted?’ His brother-in-law said to him, ‘‘Umar, what if the truth were outside of your deen?’ So ‘Umar leapt upon him and struck him severely. His sister came to push him away from her husband and he struck her a blow with his hand so that her face bled. Then she said, and she was angry, ‘And if the truth were outside of your deen? I witness that there is no god but Allah and that Muhammad is His slave and His Messenger.’ ‘Umar said, ‘Give me the writing which you have and I will read it,’ – and ‘Umar used to read. His sister said to him, ‘You are dirty, and no-one reads it but the purified (so stand and bathe yourself or perform wudu’).’ He stood and performed wudu’, then he took the writing and read Taha until it came to, ‘Truly I, I am Allah there is no god except Me, so worship Me and establish the prayer for My remembrance.’ (Qur’an 20: 14). ‘Umar said, ‘Show me the way to Muhammad.’ When Khabbab heard the words of ‘Umar he came out and said, ‘Rejoice, ‘Umar! Because I hope that you are the (answer to the) supplication which the Messenger of Allah made for you on the night of Thursday, “O Allah, strengthen Islam with ‘Umar ibn al-Khattab or with ‘Amr ibn Hisham.”’ The Messenger of Allah, may Allah bless him and grant him peace, was in the lower part of the house which was at the foot of Safa and ‘Umar went off until he came to the house, at the door of which were Hamzah, Talhah and others. Hamzah said, ‘This is ‘Umar; If Allah wants good for him he will become a Muslim; and if He wishes other than that, then killing him will be a little thing for us.’ He said: And the Prophet, may Allah bless him and grant him peace, was inside receiving revelation. He came out when ‘Umar arrived, took hold of the folds of his clothes and the straps of his sword, and said, ‘You won’t give up, ‘Umar, until Allah visits you with disgrace and punishment like he did al-Walid ibn al-Mughirah.’ ‘Umar said, ‘I witness that there is no god but Allah and that you are the slave of Allah and His Messenger.’

An Explanation Of Muhammad Ibn Abdul Wahhab’s Four Principles Of Shirk

Muhammad Ibn Abdul Wahhab
Language: English | Format: PDF | Pages: 62 | Size: 1 MB

In this book, the author explains the dangerous concept of shrik through four simple principles. The sin of shirk – or associating partners with Allah – is the most reprehensible act that a person can do. It is for this reason that this sin is the one sin that Allah has promised He will never forgive. Unfortunately, many Muslims who are unaware of the reality of shirk fall into it out of ignorance. This short treatise is an ideal work for the Muslim in order to understand the essence of shirk, and thus essential reading for the one who wishes to avoid falling into the greatest trap of Shaytan. The explanation of the work of Muhammad ibn `Abd al-Wahhab has been taken from the works of Ibn Jibrin, Salih Al al-Shaykh, and other major scholars.

The Clash Of Civilizations: An Islamic View

Dr. Abu Ameenah Bilal Philips
Language: English | Format: PDF | Pages: 158 | Size: 5 MB

In a time when Muslims in the West live in an environment of turmoil and difficulty facing new challenges daily, they encounter a cultural dilemma, a clash of the Islamic and Western civilisations. Therefore, it is of the utmost importance to know the foundations of these cultures, the differences between them as well as understanding islam correctly taken from its pure sources. In this book, the author highlights these aspects of the two cultures whilst also giving a detailed explanation of the core beliefs of Islam.

Abu Ameenah Bilal Philips was born in Jamaica, but grew up in Canada, where he accepted Islam in 1972. He completed a diploma in Arabic, and a B.A. from the College of Islamic Disciplines (Usool Ad-Deen) at the Islamic Univeristy of Madeenah in 1979. At the University of Riyadh, College of Education, he completed a M.A. in Islamic Theology in 1985, and in the department of Islamic Studies at the University of Wales, he completed a Ph.D. in Islamic Theology in 1994. Since 1994 he has founded and directed the Islamic Information Center in Dubai, United Arab Emirates (which is now known as Discover Islam) and the Foreign Literature Department of Dar Al Fatah Islamic Press in Sharjah, UAE. Presently, he is a lecturer of Arabic and Islamic Studies at the American University in Dubai and Ajman University in Ajman, UAE.

Of Angels And Men

Dimension: 1806×1271 | Format: JPEG | Size: 1 MB

The World of the Angels is an example of traditional learning and its translation fills a much needed gap in aqidah (beliefs) literature in the English speaking world Basing himself exclusively on the Quran and Hadith, this article deals with every aspect of the angelic world. It goes from discussing the creation and nature of the angels to enumerating their many different types and also explains their role in existence and the character of their interaction with the human race. An in depth understanding of the nature and activity of the angels is essential for the people of today.

Tafseer Of Surah Maryam

Sheikh Mustapha al-Majzoub

Sheikh Mustapha al-Majzoub from Sydney, Australia has been martyred in Syria. A truly beautiful brother who benefited so many with his knowledge. One of his last statuses before he was martyred was,

“Inshallah this Eid is going to be special, wallahi the spirit is high and the achievement is great.”

Subhanallah how true were his words. Insha’Allah he celebrates his Eid in the heavens.

Words of Sheikh Mustafa Majzoub about his wife. Subhan’Allah:

“Wallahi, if there is anyone I’d like to describe as a warrior and a hero, it’ll be my wife Rawya (Umm Amaar) she made the great sacrifice of sending her husband across the oceans and the lands, she gave up her comfort of being close to her husband for the sake of benefiting people she never met, she carried the risk of never seeing her husband again in this world, she carried the heavy load of looking after our 3 children alone and never complained. Wallahi when she found out I’m travelling far away she didn’t complain once, rather she only said “I hope to be with you in Jannah if we don’t meet again in this world” and she said to me not to worry about my children and that she’ll never marry anyone again if I was to be martyred. I thank her for everything and I thank Allah from the bottom of my heart for blessing me with her and I ask Allah to reward her immensely for being the best friend I could ever have.

Wallahi I would never think of having any other wife second to her because “She’s all I can ask for”.

Complete Tafseer of Surat Maryam by Sh. Mustapha Al Majzoub (May Allah have mercy upon him) in English. 7 Parts (Audio) – This series was presented last year at Masjid Al-Azhar, Belmore.

Vocabulary Of The Holy Qur’an (Arabic – English)

Dr. Abdullah Abbas Al-Nadwi
Language: Arabic – English | Format: PDF | Pages: 897 | Size: 66 MB

An extremely useful dictionary of the words in the Qur’an, compiled on the basis of their three-letter roots, allowing one to infer the meanings of almost all the different Qur’anic words by recognizing their root meaning. Examples of uses of the words in the Qur’an are also presented.

The vocabulary of the Quran. Qamus alfaz al-quran al Karim is a valuable asset for the scholars of the holy Quran. It meets a long felt need and fills the lacuna in this field. It is at once a dictionary of the words of the Quran and also a grammatical guide to their roots. It treats the words in their various verbal forms. Copious examples of the verses of the Quran are given. The aim of the respected compiler is that the book should be of advantage to the English speaking Muslims of the world who’s mother tongue is not Arabic. The compiler has consulted the reputed commentaries on the Quran. We do not find any other dictionary of comparable volume ad content. An appendix lists the roots of the word’s to facilitate those who are not aware of the Arabic etymological system of the words.

The Compiler Dr. Abdullah Abbas Al-Nadwi is a graduate of the Nadwatul Ulema and an MA &PhD in Linguistic Philosophy, He is advisor to the Rabitah al-Alam al-Islamiyyah, Makkah, Member of the Liguistic Society Cambride and Professor at Umm al-Qura University Makkah.

Allah swt says:

وَلَوۡ جَعَلۡنَـٰهُ قُرۡءَانًا أَعۡجَمِيًّ۬ا لَّقَالُواْ لَوۡلَا فُصِّلَتۡ ءَايَـٰتُهُ ۥۤ‌ۖ ءَا۠عۡجَمِىٌّ۬ وَعَرَبِىٌّ۬‌ۗ قُلۡ هُوَ لِلَّذِينَ ءَامَنُواْ هُدً۬ى وَشِفَآءٌ۬‌ۖ وَٱلَّذِينَ لَا يُؤۡمِنُونَ فِىٓ ءَاذَانِهِمۡ وَقۡرٌ۬ وَهُوَ عَلَيۡهِمۡ عَمًى‌ۚ أُوْلَـٰٓٮِٕكَ يُنَادَوۡنَ مِن مَّكَانِۭ بَعِيدٍ۬

(Had We sent this as a qur’an (in the language) other than arabic, they would have said: ‘Why are not its verses explained in detail? What! (a Book) not in arabic and (a Messenger an Arab?’ Say: ‘It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!) [TM Qur'an Fussilat 41:44]

And he swt also says:

إِنَّا جَعَلۡنَـٰهُ قُرۡءَٲنًا عَرَبِيًّ۬ا لَّعَلَّڪُمۡ تَعۡقِلُونَ

(We have made it a Qur’an in arabic, that you may be able to understand (and learn wisdom)) [TM Qur'an Az-Zukhruf  43:2]

Learn The Language Of The Holy Qur’an

Dr. Abdullah Abbas Nadwi
Language: English | Format: PDF | Pages: 431 | Size: 31 MB

A highly useful book on the grammar of the Arabic language as used in the Holy Qur’an. Spread across 30 chapters with lesson plans to assist the reader through-out.

The Lessons have been arranged in simple grammatic classification supported by verses of the Holy Qur’an as illustrations of the postulated rules in Phonology, Morphology and Syntax.

It is an attempt to assist those who wish to acquire proficiency in Arabic for the sake of understanding the Qur’an.

Forgotten – Muslims Of Burma

IIH Report
Language: English | Format: PDF | Pages: 22 | Size: 3 MB

The Muslims of Burma have been facing such oppression and savagery for the past two months never previously witnessed in the history of mankind. Mercilessly burning children, women and men like toasting sheep on fire is not only against every known law but something no man with any conscious can ever accept but unfortunately the Muslims of Burma are targets of such a gross crime. Not only that, but they are also being expelled from their lands, forcefully ejected from their homes, their wealth is being usurped! and their honor looted while the whole world turns a blind eye to their plight.

This report elaborates on violence that broke out in Arakan in June 2012, the background of the violent incidents and rights violations against Arakanese Muslims. The objective of this report is to bring to the public opinion developments in the region, inform the Islamic world and international community, and urge decisionmaking bodies to take necessary steps to end escalating acts of violence in Arakan.

Incidents deemed humiliating to human dignity have been going on in Arakan for long years. Recent clashes have left more than 1,000 Muslims dead and over 90,000 Muslims homeless. Most of the Arakanese fleeing violence are seeking refuge in camps in neighboring Bangladesh. However, faced with unimaginably inhumane conditions at these camps Arakanese Muslims are losing hopes for a better future. Kala, a 75-year-old Arakanese refugee who has been in these camps for long years, describes refugees’ despair: “We are waiting for death that will relieve us of our suffering.” To make the matters more tragic, Bangladesh not only has been denying refugees that have been coming since June entry into the country but also returning those who arrived in the camps in the past years.

This report on the ongoing violence in Arakan has been prepared using interviews with refugees who fled Arakan and sought shelter in different countries, information provided by human rights organizations, and 14-year-long experience of IHH in the region.

A Word For Word Meaning Of The Qur’an (3 Volume Set)

Muhammad Mohar Ali
Language: English | Format: PDF | Pages: 2148 | Size: 204 MB

This set places one or a couple of words of the ‘ayah in one line of a column and gives their meanings side by side in another column, taking care to see that the flow and intelligibility of the English meanings are not thereby lost. This method enables the reader to identify which English words or phrases represent the meaning of which words in the Arabic text. It has the additional advantage of keeping the meaning strictly to the wording of the text or importing in the meaning any word or expression that has no correspondence with anything in the text.

To further facilitate the understanding of the text, the meanings of almost all important words in the text have been given separately. To do this a number has been placed on the English word which represents the meaning of the particular word in the text and then the meanings of that word have been given under that number in another column by the side of the general meaning of the text. The numbering has been kept individual for each page. Also grammatical notes, particularly verb forms and verbal nouns, have been given as far as possible. As the words recur at different pages, so their meanings and grammatical notes also have been repeated, giving cross reference to at least one previous occurrence of the word, indicating the page on which and the number under which the word has been explained before. The aim has been to enable a non-Arab reader to understand the Qur’an as well as to improve his knowledge of Arabic, particularly the Qur’anic Arabic.

Muhammad (PBUH) Truly Is The Prophet Of Allah

Muhammad Al-Sayed Muhammad
Language: English | Format: PDF | Pages: 133 | Size: 1 MB

Muhammad (Peace Be Upon Him) Truly Is The Prophet Of Allah

All praise is due to Allah, the Lord of the Worlds, the Creator of the heavens and the earth, the Originator of the darkness and the light. I bear witness that nothing is worthy of worship but Allah, Who is Alone, with no partner, and I bear witness that Muhammad (sws, salla Allahu `alaihi wa sallam: may the peace and blessing of Allah be upon him) is His slave and prophet. Oh Allah, let your peace be upon Muhammad (sws), the final prophet and messenger, his family, his companions and all those who followed him and upheld his traditions until the Day of Judgment.

Allah, the Glorious and Exalted, defends his prophets and preserves their position amongst all creation, whether in the present life or after their death. Allah Almighty singled out His prophet, Muhammad (sws), with special protection, due to the severe oppression he suffered during his call to Islam and also due to the slander and accusations which continue to proceed from every misleading and misled group as it aims to defame Islam, the religion which Allah has elected to be the correct belief for the whole of mankind.

Allah honored His prophet, Muhammad (sws), and raised him above all mankind by distinguishing him with outstanding moral features which could not have been found in any other human being. This research has compiled evidence, proofs, verses, signs and miracles (including the miraculous nature of the Quran) which combine to prove the prophecy of Muhammad (sws). Many brilliant scholars have studied this evidence (some of which is scientific), and become convinced of the Message of Muhammad (sws) and the trustworthiness of the Quran and Hadith (the sayings and actions of the Prophet Muhammad, sws).

And the search is not over. With the progress of science, we may continue to discover more and more undeniable truths which have already been referenced in the Quran and Hadith. Yet, the fact that the Quran offered such detailed and accurate descriptions over 1400 years ago, when no one could possibly have had such precise knowledge, has made many knowledgeable people certain that the Quran is indeed a book from God (Allah), and that Muhammad (sws), who delivered these amazingly accurate statements, is a prophet sent by God (Allah).

This research presents testimony, in the form of statements, admissions and declarations, offered by prominent scholars and scientists, all of whom witnessed that Muhammad (sws) is the prophet of Allah. It also examines quotations from the previous Divine scriptures, the Torah and the Gospels, which prove the prophecy of Muhammad (sws).

This research provides a description of the morality of the Prophet Muhammad (sws): his character, behavior and way of thinking. This research has been composed and collected from many Islamic sources, and it ends with a brief exhortation. I ask Allah Almighty to accept this effort and all our good deeds. Allah says in the Quran:

بَلۡ نَقۡذِفُ بِٱلۡحَقِّ عَلَى ٱلۡبَـٰطِلِ فَيَدۡمَغُهُ ۥ فَإِذَا هُوَ زَاهِقٌ۬‌ۚ وَلَكُمُ ٱلۡوَيۡلُ مِمَّا تَصِفُونَ

This means, {Nay, we fling (send down) the truth (this Koran) against falsehood (disbelief), so it destroys it, and then falsehood is vanquished.} [Al-Anbiya 21:18]

The Message of Muhammad (peace be upon him)

It has always been Allah’s Way to send His messengers when the world is in need of them, and when people have strayed from the correct path that will connect them to Allah. Allah sends messengers when people have become corrupt, when they differ in opinion and quarrel, and when they are in need of a law to reform their beliefs and connect people with one another in harmonic and intimate unity. Only at that point would people be properly able to thank their God for the blessings He granted them, for sending them a prophet with pure beliefs, noble morals and a straight-forward system of legislation, based on truth, virtue and justice. Allah says:

يَـٰٓأَيُّہَا ٱلنَّبِىُّ إِنَّآ أَرۡسَلۡنَـٰكَ شَـٰهِدً۬ا وَمُبَشِّرً۬ا وَنَذِيرً۬ا – وَدَاعِيًا إِلَى ٱللَّهِ بِإِذۡنِهِۦ وَسِرَاجً۬ا مُّنِيرً۬ا

It means, {O Prophet! Lo! We have sent thee as a witness and a bringer of good tidings and a Warner, and as one who invites to Allah (grace) by His leave, and as a lamp spreading light.} [Al-Ahzab 33: 45-46]

And He says:

يَأۡمُرُهُم بِٱلۡمَعۡرُوفِ وَيَنۡہَٮٰهُمۡ عَنِ ٱلۡمُنڪَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَـٰتِ وَيُحَرِّمُ عَلَيۡهِمُ ٱلۡخَبَـٰٓٮِٕثَ وَيَضَعُ عَنۡهُمۡ إِصۡرَهُمۡ وَٱلۡأَغۡلَـٰلَ ٱلَّتِى كَانَتۡ عَلَيۡهِمۡ‌ۚ

It means, {He will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul; and he will relieve them of their burden and the fetters that they used to wear.} [Al-A`raf 7: 157] And He also says:

كَمَآ أَرۡسَلۡنَا فِيڪُمۡ رَسُولاً۬ مِّنڪُمۡ يَتۡلُواْ عَلَيۡكُمۡ ءَايَـٰتِنَا وَيُزَكِّيڪُمۡ وَيُعَلِّمُڪُمُ ٱلۡكِتَـٰبَ وَٱلۡحِڪۡمَةَ وَيُعَلِّمُكُم مَّا لَمۡ تَكُونُواْ تَعۡلَمُونَ

It means, {Even as We have sent unto you a messenger from among you, who recites unto you Our revelations and causes you to grow, and teaches you the Scripture and wisdom, and teaches you that which ye knew not.} [Al-Baqarah 2: 151]

The Ultimate Pleasure Of A Believer On This Earth

Shiekh Ahmad Musa Jibril

Many Qur’aanic verses speak about the excellence of Qiyam and the merits of those people, who perform Qiyaam al-Layl on a regular basis, for example, Allah describes the believers who deserve Jannah saying: “They (the believers) forsake their beds, to invoke their Lord in fear and hope; and they spend out of what We have bestowed on them.” [Soorah as-Sajdah (32): 16] “They (the pious) used to sleep but little at night.” [Soorah ath-Thariyat (51): 17]

Also, numerous Ahadeeth add to this subject, narrated Abu Hurayrah (radhi allahu anhu): “The Messenger of Allah (sallallahu alaihi wa-sallam) said: “The best prayer after those prescribed is (the prayer performed) in the depth of night.” [Saheeh Muslim and Musnad Ahmad]

He (sallallahu alaihi wa-sallam) also said: “The most beloved prayer to Allah was of Dawud (alaihi as-salaam). He slept one half of the night, got up (and prayed) for one third, and then slept (the remaining) one sixth.” [Saheeh al-Bukharee and Saheeh Muslim]

The Tree Of Faith

Abdur Rahman al-Sa’di
Language: English | Format: PDF | Pages: 96 | Size: 2 MB

In the name of Allah, the Beneficent, the Merciful

Allah, the Exalted says:

أَلَمۡ تَرَ كَيۡفَ ضَرَبَ ٱللَّهُ مَثَلاً۬ كَلِمَةً۬ طَيِّبَةً۬ كَشَجَرَةٍ۬ طَيِّبَةٍ أَصۡلُهَا ثَابِتٌ۬ وَفَرۡعُهَا فِى ٱلسَّمَآءِ – تُؤۡتِىٓ أُڪُلَهَا كُلَّ حِينِۭ بِإِذۡنِ رَبِّهَا‌ۗ وَيَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَالَ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَڪَّرُونَ

“Do you not see how Allah sets forth a metaphor of a good word: a good tree whose roots are firm and whose branches are in the sky? It bears fruit all the time by its Lord’s permission. Allah sets forth metaphors for people so that hopefully they will pay heed.” (Surah Ibrahim 14:24-25)

Allah has likened the statement of faith, which is the best of statements, with a tree that is the best of trees bearing these noble characteristics. Its roots are firm, it is always growing and maturing and it bears fruit all the time, directing is numerous benefits and delectable fruits to its owner and others.

This tree varies greatly in the hearts of the believers, changing in accordance to the variation of the qualities that Allah has described it with. Therefore it is upon the servant to hasten towards acquiring knowledge about it, its descriptions, that which leads to its existence and potency, its roots and its branches. It is upon him to expend his efforts in actualizing this tree in terms of knowledge and action for indeed his portion of goodness and success, happiness in this life and the Hereafter, is dependant upon the extent to which this tree (is implanted in the heart).

The Rights Of Non-Muslims In The Islamic World

Salih ibn Husain Al-‘Ayid
Language: English | Format: PDF | Pages: 81 | Size: 24 MB

In this study titled The Rights of non-Muslims in the Islamic World, to discuss this issue in depth, so that non-Muslims can know what Islam guarantees them, and not go to extremes in making demands that have no basis in truth. At the same time, Muslims can learn about the rights of others, and not oppress them by denying them some or all of their rights.

Respond To The Suspicion Of Hijab And The Clothes Of The Muslim Woman

Ali Al-Gudairi
Language: English | Format: PDF | Pages: 22 | Size: 3 MB

1-Hijab in Islam

Many Westerners think that hijab (veil) is the symbol of oppression of the Muslim woman. Several western caricaturists depict the Muslim woman typically as one wearing a black «aba›a» : a dress that covers all her body except for her eyes. She is usually fat and sad! The aim behind this is usually to criticize such costume and confirm the image of the oppressed Muslim woman in the western minds! We refuted that image in a previous article «Arabs and Women Slavery» in which we mentioned the reaction of Saudi female students to the comments of Karen Hughes, the Middle East emissary of the American Administration, and how they proved their love of their Islamic costume and hijab. They were proud and had no intention to give this up. However, is hijab an Islamic innovation?

2-Hijab was an Old Jewish Custom

Although Muslim women are the ones that mostly observe the hijab, it is not correct that Islam is the only religion that orders its followers to wear hijab! Laila Lia Bruner, professor of Jewish history at the Jewish University and the visiting professor at Shiva University Institute for Adult Studies indicates that, «the early divine classic literature, Talmud and Midrash, had completely different viewpoints regarding covering woman’s hair. At that time, covering hair was not just a costume or a habit as in the Bible. Rather, it was the rule and regulation for pious women. The later divine literature of the middle ages asserted that issue as a complementary part of Jewish religious rituals.» (1) Hijab, then, was a habit and then a religious obligation on the Jewish woman. The Talmud Encyclopedia asserts this through comparing the opinion of the «mishna», the main source of rabbinic Judaism, and that of the Talmud regarding hijab:

«It seems that the mishna considered covering the hair as a Jewish habit despite that Talmud had already set a Torah rule for that and stated it as an obligation. Moreover, it is interesting that the term ‹dat yahudit› is used only for the behavior of women so that many defined the term as related to women›s modesty in particular.» (2)

Whether covering hair was a Jewish habit or a religious obligation, it is an established fact that was known and widespread in old Jewish societies.

In his book The Jewish Woman in Rabbinic Literature, Rabbi Dr. Menachem M. Brayer, Professor of Biblical Literature at Yeshiva University, indicates that it was the habit of Jewish women to go in public with the head cover which covered at time the whole face except for one eye. (3) He quotes the words of some old famous Rabbis as saying, «it is not the habit of the girls of Israel to go with bare head», «damned be the man who let his wife›s hair to be seen … The woman who keeps her hair bare brings poverty.» The divine law prohibits the recitation of blessings or prayers in the presence of a married woman whose hair is not covered. This is considered as «nakedness»(4). Professor Brier adds that, «during the period of Tanitic the failure of woman to cover her hair was considered as a humiliation of her modesty. She was fined four hundred «zeuzem» for that (zeuzem was about a quarter of a shekel)». He indicates as well that the hijab of the Jewish woman was not always a sign of modesty; at times it was an indication of distinction and luxury for noble women. It also symbolized the non-attainment of the married woman as being a sacred ownership of her husband. (5) Hijab also symbolized self-respect of the woman and he social status. Women of the lower classes used to wear hijab to give the impression that they were of a higher class. Hijab, in fact, was an indication of the noble class and this was the reason prostitutes were prevented from covering their hair in old Jewish society. However, prostitutes often wore a special scarf to look respectable. (6)

Words Of Love Fear And Hope

Muhammad ibn Ibraheem al-Hamad
Language: English | Format: PDF | Pages: 26 | Size: 4 MB

All praise be to Allah and peace and blessings be upon the Messenger of Allah.

Love is the cornerstone of worship. Worship is based on three pillars: love, fear and hope. Here below is a short word on this great pillar— i.e. love.

1. Definition of love [mahabbah]

Ibn al-Qayim (may Allah have mercy on him) said: “Love knows no boundaries. Boundaries are nothing but to prevent love from existing. Love is only manifested through love. People are only to mention its causes, factors, signs, evidence, benefits and rulings. Therefore, their logic about love is based on these six pillars where everyone differs in expressing his concept according to his/her perception, position, conditions and fluency”1.

There are many definitions of love as follows2:

1- Heart inclination in [loving Allah].
2- Preferring the beloved [Allah] over all other things.
3- Consistency with the beloved in his presence and absence.
4- The heart’s obedience to the commands of the beloved [Allah].
5- Magnifying little sins and belittling abundant good deeds.
6- Freeing the heart from loving anything except that of Allah.
7- Your inclination and love for a thing, then preferring Allah over your soul and property. Then, making your inward and outward deeds the same and finally realize your short comings towards Him.
8- Enslaving oneself to Allah alone and freeing oneself from any other thing.
9- Engaging in seeking His pleasure through your heart and continuous remembrance of Him by the tongue.
10- Continuous occupation with Him and doing everything for His sake.

Categories of love

1- Love of worship: it means humiliating oneself and glorifying Allah. It is represented in feeling His majesty in one’s heart, complying with His commands and refraining from His prohibitions. This kind of love is the basic for faith [Iman] and monotheism [tawheed]. It implies numerous virtues. Whoever dedicates this kind of love to Allah is considered the true believer. Whoever dedicates it to otherwise, he will associate others with Allah the Almighty [Shirk]. This is like the disbelievers who love their deities and other things such as trees, stones, humans or kings like the way they love Allah. This kind of love is the basic and root of polytheism.

2- Loving Allah the Almighty: this implies love of what Allah loves of places, times, people, deeds, sayings and the like.

3- Natural love: this kind of love falls into the following:

#  Mercy: like the parent’s love for his children and being merciful to the patients and weak.

#  Respect and veneration: it includes a child-parent love, student-teacher love and the like.

# Human needs: this includes man’s love for food, drink, marriage, garments, friends and the like.

This represents the permissible forms of love, if these forms were to help in loving and obeying Allah, it will be categorized among good acts of obedience; otherwise, it will be considered among prohibitions. If it neither helps in obeying nor disobeying Allah, it will remain from among permissible things.

The Battle of Badr – The Mother Of All Battles

Shiekh Ahmad Musa Jibril | http://ahmadjibril.com/

“Permission to fight is given to those (i.e. believers against those disbelievers), who are fighting them, (and) because they (believers) have been wronged, and surely Allah is Able to give them (believers) victory.” [(22): 39)]

A Muslim Child’s Way Of Life

Dar-us-Salam Research Division
Language: English | Format: PDF | Pages: 30 | Size: 1 MB

We are publishing this book with two purposes in mind. One is to signify the meanings of the statement of Faith, which is Laa ilaaha illallaah; and what position it should hold in our lives. The conditions and the requirements of the statement of Faith are clearly described for our children in such a style that they will grasp it without any difficulty.

All the Articles of Faith have been explained to them in a very easy manner. In fact every child gets the clear idea of all the requirements of Faith by reading this book, and this was one aim which has been achieved in a perfect manner. The second aim was to promote healthy extracurricular activities in the school children. Various types of debates, writing competitions and sports produce sound effects both mentally and physically upon the children. They become fluent in expressing themselves through words whether it is by speaking or by writing. Such competitions increase the thinking capabilities of the children, making them creative and expressive.

Ramadan: The Month Of Victory

Sheikh Abu Adnan

Sheikh Abu Adnan speaks about the virtues of Ramadan and gives some advice about how we should worship and act during ramadan and how we should keep our good deeds outside of ramadan. This is another very beneficial lesson by our beloved Sheikh.

The Key To Paradise

Imam Ibn Rajab al Hanbali
Language: English | Format: PDF | Pages: 113 | Size: 3 MB

The Key To Paradise: An Explanation To The Testimony Of Faith And Its Benefits

When the Messenger of Allah (salallahu alaihi wa salam) was sent to the polytheists to call to this statement, ‘None has that right to be worshiped save Allah,’ that understood something from it that made them reject it, opposed the Messenger, and all those who believed in it. What was this understanding? Was it the understanding that Allah existed and was One? They already believed in this. They believed that He was the Creator, Nourisher, Sustainer, in His hands was the control of all affairs, and in His hands was life and death.

It was said to al-Hasan, ‘People say that whoever says, ‘None has the right to be worshipped,’ shall enter Paradise.’ He said, ‘Whoever says, ‘None has the right to be worshipped save Allah,’ and fulfills its obligations and meets its requirements shall enter Paradise.’

Wahb ibn Munabbih was asked, ‘Is not the testification that “none has the right to be worshipped save Allah” the key to Paradise?’ He replied, ‘Of course, but every key has its teeth: if you bring a key that has teeth, the door shall open; but if not, it will not.’

My brothers! Strive, today, to your utmost in actualizing Tawhid, for nothing else can take you to Allah. Be desirous for establishing its rights for nothing else will save you from the punishment of Allah. The testification of Tawhid has many great benefit, it is not possible to enumerate them all, however, the author mentions fifty-five benefits of it.

This small treatise deals with the correct and accurate meaning of the testification of Tawhid and with an extremely beneficial appendix – The Types of Hearts – by al-Hafiz ibn Qayyim al-Jawziyyah.

About Imam Ibn Rajab al Hanbali (736 – 795 AH)

He was the noble Imaam, the Haafidh, the Critic, Zayn-ud-Deen ‘Abdur-Rahmaan bin Ahmad bin ‘Abdir-Rahmaan bin al-Hasan bin Muhammad bin Abil-Barakaat Mas’ood As-Salaamee Al-Baghdaadee (due to his place of birth), Al-Hanbalee (due to his madh-hab), Ad-Dimashqee (due to his place of residence and death). His kunyah was Abul-Faraj, and his nickname was Ibn Rajab, which was the nickname of his grandfather who was born in that month (of Rajab).

He was born in Baghdad in 736H and was raised by a knowledgeable family, firmly rooted in knowledge, nobility and righteousness. His father played the greatest role in directing him towards the beneficial knowledge.

Al-Haafidh Ibn Rajab, may Allaah have mercy on him, was deeply attached to the works of Shaikh-ul-Islaam Ibn Taimiyyah, for he would issue legal rulings according to them and would constantly reference his books. This is since he served as a student under Ibn Qayyim al-Jawziyyah, the most outstanding student of Shaikh-ul-Islaam Ibn Taimiyyah, may Allah have mercy on all of them. But in spite of this, he (rahimahullaah) wasn’t a blind follower or a fanatical adherent (to his teacher). Rather, he would review, authenticate, verify and follow the evidences.

Al-Haafidh Ibn Rajab, may Allaah have mercy on him passed to the  realm of the Akhira in  Ramadaan, 795H. He died while in Damascus.

An Explanation Of Al-Adab Al-Mufrad (Audio)

Abu Eesa Niamatullah

Al-Adab Al-Mufrad is Imam al-Bukhari’s second most well-known work; a collection of 1300 narrations on Islamic etiquette and conduct, it is a fascinating insight into how one should behave as practised by the Prophet Muhammad (PBUH) his companions and the Aimmah of the Tabi’in from the following generation. It tackles a variety of issues, from dealing with specific family members, to how to write letters, to how to go shopping to even on how to walk properly. The unique depth and importance of this book makes it an undeniable calssic.

Abu Eesa’s explanation of Imaam Bukhari’s book of Manners. This is the English commentary to Imam al-Bukhari’s great work on conduct and behaviour “al-Adab al-Mufrad”.

The Calamities Of Ash-Shaam

Sheikh Abu Adnan

Urgent lecture explaining the situation in Ash-shaam and that the Authority (Tamkeen) cannot be given in the land without trials, tests and calamities as this is a universal way of Allah, as it was the case of the Prophets and the true believers. The lecture also incites us to support the brothers in As-shaam by any means possible.

Sheikh Abu Adnan is currently the Amir of the Global Islamic Youth Centre in Sydney, Australia. He is heavily involved in presenting informative lectures on a regular basis to a variety of audiences, delivering Juma’ah Khutbah, assisting and training potential Islamic speakers as well as playing a lead role within the Sydney Muslim community. Sheikh Abu Adnan also helped set up the Islamic College of Australia and currently holds the position of Deputy Principal at the college. He teaches many authentic Islamic courses concerning Fiqh, Tafseer, Seerah, Aqeedah, Hadeeth and Quranic Sciences, all of which require students to graduate with certified documentation.

Importance Of Ethics And Values In Islamic Civilization

Ragib Al-Sarjani
Language: English | Format: PDF | Pages: 103 | Size: 5 MB

Human rights in Islamic civilization

Introduction

Western philosopher Nietzsche says: «The weak and failures should perish: first principle of our love of humanity. And they should be helped to do this»[1]! But the philosophy of Islam and its law have never deviated from the values and ethics, which were represented in a set of rights that included all human beings without distinction between colors, races or languages, and also included the human behavior in dealing with each other. These values and ethics were also represented in maintaining and applying these rights with the authority of Islamic law and imposing sanctions upon offenders.

Islam’s view for humans

Islam treats man with honor and esteem out of Allah›s saying: {We have honored the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of our creation.}[Al-Isra: 70]. This view gives special characteristics and features for human rights in Islam. The most important feature is the comprehensiveness of these rights.These rights include political, economic, social and intellectual rights. They are also common for Muslims and non-Muslims without distinction between colors, races or languages. They are not subject to cancellation or change, as they are linked to the teachings of the Lord of the worlds.

The Messenger of Allah (peace be upon him) reported this in his farewell address, which was a comprehensive report on human rights, as he said: «… No doubt, your blood and your properties are sacred to one another like the sanctity of this day of yours, in this month of yours, in this town of yours, till the day you meet your Lord..[2]». This prophetic address asserted a set of rights, the most important of which is the sanctity of blood, money, honor, and others.

The Prophet (peace be upon him) also magnified the human psyche in general, preserving its greatest right, namely the right to life. Asked about great sins, he (peace be upon him) said: «Polytheism and killing a soul…[3]». The word soul was generalized to include any soul killed without right.

The Prophet (peace be upon him) went further as he ordered man to preserve his own life by prohibiting suicide. He (peace be upon him) said: «Whoever purposely throws himself from a mountain and kills himself, will be in the (Hell) Fire falling down into it and abiding therein perpetually forever; and whoever drinks poison and kills himself with it, he will be carrying his poison in his hand and drinking it in the (Hell) Fire wherein he will abide eternally forever; and whoever kills himself with an iron weapon, will be carrying that weapon in his hand and stabbing his abdomen with it in the (Hell) Fire wherein he will abide eternally forever.»[4]

Islam prohibits any action that diminishes the right to life, whether through intimidation, insult, or beating. Hisham ibn Hakim said he heard the Messenger of Allah (peace be upon him saying: «Allah would torment those who torment people in the world.»[5]

Equality among people

After honoring man in general and stipulating the sanctity of blood, honor and money, and the right to life, the Prophet (peace be upon him) emphasized the right of equality among all people; between individuals and groups, between races and peoples, between rulers and the ruled, and between governors and the governed. So, there are no restrictions or exceptions; no difference in legislation between Arabs and non-Arabs, or between white and black, or between rulers and the ruled. Rather, people are differentiated according to piety. He (peace be upon him) said: «O people! Verily your Lord is one and your father is one. All of you belong to one ancestry of Adam, and Adam was created out of clay. Verily the noblest among you in Allah›s view is he who is the most pious. There is no superiority for an Arab over a non-Arab except in piety.»[6]Let›s look at how the Prophet handled the principle of equality in order to realize his greatness. Abu Umamah reported: Abu Dhar taunted Bilal about his mother and said: You son of a black woman. Bilal went to the Messenger of Allah (peace be upon him) and told him the story. The Prophet got angry. Abu Dhar came and did not know what happened. The Prophet turned his face away from Abu Dhar. Abu Dhar said: There should be something that made you turn your face away from me. The Prophet said: «Are you taunting Bilal about his mother?»and then said: «By the One Who revealed the book to Muhammad – or any other oath he wanted, God willing – one is not preferred to another except by work. You are all equal.»[7]

Justice in Islam

Another right is linked to the right to equality, namely the right to justice. One of the masterpieces in this regard is the Prophet›s saying to Usama ibn Zayd when the latter wanted to intercede for the Makhzumi woman who had committed theft: «By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut off.»[8]

The Prophet (peace be upon him) also banned the confiscation of one›s right to self-defense in order to observe justice. He says: «… no doubt, for he (the creditor) has the right to demand his debt (harshly)….»[9]. He says to those who take over governance and judiciary: «…When two litigants sit in front of you, do not decide till you hear what the other has to say as you heard what the first had to say; for it is best that you should have a clear idea of the best decision.»[10]

Right to sufficiency in Islam

The right to sufficiency is a unique right stipulated in the Islamic law. It was not stipulated in any positive system or a human rights charter before. The right to sufficiency means that everyone shall live within the confines of the Islamic state on the adequate needs of life, on condition that he shall lead a decent life, having appropriate standards of living. This right is different from the bare subsistence level stipulated in positive systems, which means the minimum limit that maintains life.[11]

The right to sufficiency is achieved through work. If one is unable to do this, Zakat (alms) can do it; and if Zakat is unable to pay to the poor, the state budget shall pay. The Prophet (peace be upon him) expressed this when he said: «…he who left behind property that is for his family, and he who dies under debt or leaves children (in helplessness), the responsibility (of paying his debt and bringing up his children) lies on me.»[1212]He asserted this right when he said: «The one who sleeps with a full stomach knowing that his neighbor is hungry doesn’t believe in me.»[13]Lauding Ash›arites, he (peace be upon him) said: «When the Ash›arites run short of provisions in the campaigns or run short of food for their children in Medina they collect whatever is with them in the cloth and then partake equally from one vessel. They are from me and I am from them.»[14]

The Companions Of The Prophet Muhammad (PBUH)

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This wonderful poster shows the names of the companions of the Prophet Muhammad (PBUH), and the names of the Ten companions who were promised in Paradise.

Tree Of The Prophets

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This is a nice poster that illustrates the tree of the beloved prophets (PBUT), their ages, times of their lives and other information.

Gradual Development Of The English Bible

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This is a poster shows the gradual development of the English Bible. It also proves that the Bible was being influenced by deletion and insertion. Dear friend! Why do not you read the Quran (the final Revelation that is still preserved in its original Arabic language and free from error, deletion and insertion) that was revealed to the Prophet Muhammad (peace be upon him) fourteen centuries ago in a period spanning approximately 23 years.

Modern Day Traps Of The Dunya

A lecture on the modern day traps of this dunya by Shaykh Feiz Muhammad

Whosoever desires the life of the world and its glitter; to them We shall pay in full [the wages of] their deeds therein, and they will have no diminution therein. They are those for whom there is nothing in the Hereafter but Fire; and vain are the deeds they did therein. And of no effect is that which they used to do. [Quran 11: 15-16]

470. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “This world is the prison of the believer and the paradise of the unbeliever.” [Muslim]

471. Ibn ‘Umar said, “The Messenger of Allah, may Allah bless him and grant him peace, took hold of my shoulders and said, ‘Be in this world as if you were a stranger or a traveller on the road.’ Ibn ‘Umar used to say, ‘In the evening, do not anticipate the morning, and in the morning do not anticipate the evening. Take from your health for your illness and from your life for your death.”[al-Bukhari].

Scriptures Of Christianity And Islam: A Basic Comparison

Dr. Gary Miller
Language: English | Format: PDF | Pages: 20 | Size: 1 MB

Christians and Muslims who learn something of one another’s religion find that a crucial issue is the nature of Jesus. The majority of Christians deify Jesus while Muslims say that he was no more than a prophet of God, a faultless human being. The doctrine of the Trinity avows that three distinct co-equals are God. In particular, Jesus is said to be God the Son or the Son of God. As the Muslim questions details of this theology the Christian characteristically forms a common explanation for our differences: He complains that Muslims do not understand the Trinity: that we are actually accusing Christians of Tritheism and other heresies.

So the Muslim seeks clarification of the teaching and asks at every step: “How could that be so?” For example, we insist that the term “Son of God” cannot have a literal interpretation. Sonship and divine nature would be necessary attributes of such an actuality, but these are incompatible. The first describes a recipient of life while the second describes One who received life from no one. These are mutually exclusive requirements then. To be a son is to be less than divine, and to be divine is to be no one’s son.

As a discussion proceeds, it is the Christian who will eventually take refuge in the response: “These are things that we cannot understand.” His assessment of the Muslim’s problem becomes his own confession. The Christian explanation becomes self-defeating so there is a change of tactic.

He complains that the Muslim refuses to accept what cannot be understood. But the modified approach is a diversion. Now the concepts of verification and understanding are confused. To illustrate: Chemical reactions may be verified but the atom is not thereby understood. Facts are catalogued but not always explained. This distinction is the key to our concise reply. It is the Muslim who must redirect the discussion. Our primary issue is more basic than resolving the incongruities of Trinitarian doctrine. Rather than ask how the Trinity can be so, we should ask why it must be so. “We ask, “Why must Jesus be divine? Can we verify the necessity of this belief?”

The Muslim Position

A few centuries ago, European philosophers commonly felt that a conjecture was proven if it could be shown to be equivalent to an assertion made by Aristotle. Unfortunately, such an approach stopped short of challenging Aristotle and discovering truth. Similarly, resting the Trinitarian case on what people have said about Jesus stops short of establishing the integrity of the authorities and the truth of the matter.

Our purpose here is no more than the illustration that belief in the Trinity can only be based on Church authority. Many Christians admit that this is the case while others insist that the teaching was elaborated by Jesus himself. “Let them produce their proof,” is the repeated admonition of the Qur’an, that is, ‘provide the documentation that Jesus himself claimed unqualified deity,’ (Qur’an 21:24). Unless this evidence can be produced, authorities are subject to challenge. Then the Christian may not evade the Muslim’s questions concerning understanding. The Christian will have no justification for maintaining an illogical position, unless he is content to rely on the opinions of men. If he will probe no deeper than this, the Christian-Muslim dialogue is finished.

For Christians, the only documents accepted as reporting the words of Jesus are the accounts given in the Bible. We leave the Muslim attitude toward the Bible for part II of this essay and find our motivation now in the Qur’anic verse, “Say: ’0 People of the Book! You have no ground to stand upon unless you stand fast by the Law, the Gospel, and all the revelation that has come to you from your Lord.’” (Qur’an 5:71). Christians are advised to support their claims by citing their books. Thus Muslims believe that no saying of Jesus can be produced which shows him grasping at equality with God. The primary issue is not whether Jesus is God. The first question is whether he said that he was equal to God.

Methodology

The Bible record of sayings credited to Jesus is quite meager. After allowance for duplication in the four gospel accounts, these sayings could be printed in two columns of a newspaper. None of this handful of texts is an explicit claim of deity. All quotations are implicit, that is, they require interpretation. We are told what Jesus said and then told what he meant. So our methodology takes an obvious form.

It is not our intention or obligation to reinterpret the Bible. We are satisfied to merely verify that Christian interpretations are insufficient, ambiguous, or impossible. We mean to argue: 1) that where the meaning of a quotation is clear, it is still insufficient to prove that Jesus claimed equality with God; 2) that other quotations cited are open to various interpretation, ambiguous; 3) and that still other quotations have been given interpretations that are impossible. This means the evidence is either inadequate, inconclusive, or unacceptable, respectively.

Insufficient Evidence

The virgin birth of Jesus and the miracles he demonstrated are cited by some as proof of his divinity. The insufficiency of the premise is obvious. We need only read the Biblical account of Adam’s creation, without father or mother, and the accounts of miracles associated with the prophet Elisha (Genesis and 2 Kings chapters 4, 5, 6). In the case of these two men, no Christian asserts their divinity, yet each has a qualification in common with Jesus.

Some maintain that Jesus was God because the Hebrew Scriptures predicted his coming. The inadequacy here is only slightly less apparent. The ancient Hebrew Scriptures are also cited as predicting the role of John the Baptist (Malachi chapter 4). These three arguments are mentioned to show that the ready claims of Christians betray a selective or forgetful recall of scripture. They know the fact of virgin birth as well as they know the account of Adam’s origins, yet they interpret the first and overlook the second.

Now to pursue our case indirectly. Does the Bible quote Jesus as claiming equality with God? Bible texts are produced to show that Jesus used the terms “son of man”, “son of God”, “Messiah”, and “saviour”. But each of these terms is applied to other individuals in the Bible. Ezekiel was addressed as “son of man” (Ezekiel chapter 3). Jesus himself speaks of the peacemakers as “sons of God” (Matthew 5:9). Cyrus the Persian is called “Messiah” at Isaiah 45: 1. The duplicity of translators is manifested here, for they inevitably render only the meaning of the word “Messiah” which is “annointed”. Where other Bible verses seem to refer to Jesus, they prefer to transliterate “Messiah” or the Greek equivalent “Christ”. In this way they hope to give the impression that there is only one Messiah. As for “saviour”, the word is applied to other than Jesus (2 Kings 13:5). Christians choose to cite the forty-third chapter of Isaiah as proof that there is only one saviour. Again, translators have tried to obscure the fact that God is the only saviour in the same ultimate sense that He is our only nourisher and protector, though men also have these assigned tasks. By over specifying this pronouncement in Isaiah they hope to have us believe that God equals saviour and Jesus equals saviour therefore Jesus equals God. The conspiracy of modern translation is easily demonstrated. The King James Bible of 1611 is everywhere available. Compare it to a more recent translation, say the New American Bible of this century. In the earlier version we find 2 Kings 13:5 contains the word “saviour”, but in the newer version the synonomous word “deliverer” has been substituted. In fact,”saviours”, the plural, will be found at Obadiah 21 and Nehemiah 9:27. Here again, by substituting a different word, the connotation of divinity tied to the word “saviour” has been guarded in modern versions by less than honest translation.

Once more we have exhibited the insufficient warrant of arguments offered: Those terms said to connote divinity are used of individuals other than Jesus.

There is a quotation that should be mentioned here also. At John 8:58 it is reported that Jesus said, ‘Before Abraham was, I am.’ Even if Jesus meant to claim by these words that he was alive before Abraham was, is this sufficient ground to say that he was divine? If Jesus lived in heaven then came to earth it might mean something remarkable, but it would not be enough to establish him as God incarnate.

Additionally, it should be noted that these words are open to other interpretation. Christians do not imagine that the prophet Jeremiah had a pre-human existence and so they find a suitable way of interpreting the words of Jeremiah 1:5 which portray such a situation, if taken literally. Why not apply a similar understanding in the case of John 8:58?

A Textbook Of Hadith Studies

Mohammad Hashim Kamali
Language: English | Format: PDF | Pages: 206 | Size: 45.5 MB

A Textbook of Hadith Studies is an authoritative book on Hadith criticism, classification, compilation and authenticity. It provides a wide-ranging coverage of Hadith methodology and literature for intermediate and advanced levels of study. Readership: For all those interested in Hadith, Islamic law, History and classical Islamic intellectual tradition Dr Mohammad Hashim Kamali is Professor of Law at the International Islamic University Malaysia where he has been teaching Islamic law and jurisprudence since 1985. Among his other works are: Islamic Commercial Law, Freedom of Expression in Islam, The Dignity of Man: An Islamic Perspective, and Freedom, Equality and Justice in Islam. He is also the author of the well known book: Principles of Islamic Jurisprudence (which is one of the standard text books on Islamic Jurisprudence).

What We Must Believe Of The Companions

Al-Alamatayn House
Language: English | Format: PDF | Pages: 10 | Size: 2 MB

Our creed concerning the Companions – May Allah be pleased with them – of the Messenger of Allah, Allah’s prayers and Peace be upon him.

Firstly

Their Love is obligatory upon us

One of the particularities of the belief of Ahlu A-Sunnah Wal Jamma’ah, the obligation of loving the Companions, honoring, respecting, and following their steps and their lead. Allah Almighty said {And [there is a share for] those who came after them, saying, «Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.»} [Al-Hashr 59:10]

وَٱلَّذِينَ جَآءُو مِنۢ بَعۡدِهِمۡ يَقُولُونَ رَبَّنَا ٱغۡفِرۡ لَنَا وَلِإِخۡوَٲنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلۡإِيمَـٰنِ وَلَا تَجۡعَلۡ فِى قُلُوبِنَا غِلاًّ۬ لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٌ۬ رَّحِيمٌ

Transliteration: Waallatheena jaoo min baAAdihim yaqooloona rabbana ighfir lana waliikhwanina allatheena sabaqoona bialeemani wala tajAAal fee quloobina ghillan lillatheena amanoo rabbana innaka raoofun raheemun The Messenger of Allah, Allah’s Prayer and Peace be upon him, said: “A sign of faith in a person is the love to Al-Ansar, and a sign of hypocrisy is hating them.” [Reported by Al-Bukhari]

‏آية‏‏ الإيمان حـب ‏الأنصـار ‏وآيـة ‏النفاق بغـض ‏الأنصـار

The Messenger of Allah, Allah’s Prayer and Peace be upon him, said concerning Al-Ansar: “Only a believer loves them and hypocrite who hates them, who loves them will be loved by Allah, and who hates them is hated by Allah.” [Reported by Muslim]

لا يُحِبُّهم إلاَّ مؤمن ، ولا يبغضهم إلاَّ مُنافق ، مَن أحبهم أحبه الله ، ومن أبغضهم أبغضه الله

The Messenger of Allah, Allah’s Prayer and Peace be upon him, said: “A man who believes in Allah and the hereafter never hates Al-Ansar.” [Reported by Muslim]

لا يبغض الأنصار رجل يؤمن بالله واليوم الآخر

The Messenger of Allah, Allah’s Prayer and peace be upon him, said: “Whoever Loves Al-Ansar, is loved by Allah and whoever Hates Al-Ansar is hated by Allah.” [Reported by Ibn-Majah]

من أحب الأنصار أحبه الله ومن أبغض الأنصار أبغضه الله

Muslim Reported by His authentic transmission that ‘Ali May Allah be pleased by him said: “By Allah whom made an embryo emerge from a grain and created the human soul, it’s the covenant of the Illiterate Prophet, Allah’s Prayers and Peace be upon him, to me that No one loves me except he is a believer and no one hates except he is a hypocrite.”

والذي فلق الحبه وبرأ النسمه إنه لعهد النبي صلى الله عليه وسلم إلى أن لا يحبني إلا مؤمن ولا يبغضني إلا منافق

Al-Bukhari and Muslim reported in their authentic books that Amr Ibn Al-‘As May Allah be pleased with him asked the Prophet, Allah’s Prayers and Peace be upon him, “Whom is most beloved to you O Messenger of Allah?”

The Destroyer Of Pleasures

Muhammad Bin Muhammad Al-Mukhtar Al-Shanqette

A short but influential admonition regarding death.

Thousands Of Danish Converts To Islam

After the caricature controversy more and more Danish have become interested in Islam and embrace it.

Unity Of The Ummah

Dr. Zakir Naik

A very important lecture by Dr. Zakir Naik regarding of Muslim’s identity. A Muslim should be recognized as a Muslim or as a label of following madhab (e.g., Hanafee, Shaafiee, Hambalee or Salafee)? Watch this lecture to find out your answer according to Quran and Sunnah.

Just Five Minutes: Nine Years In The Prisons Of Syria

Heba Dabbagh
Language: English | Format: PDF | Pages: 260 | Size: 2 MB

Like the color wheel, the days of our lives feature different colors. Some days bring splashes of glorious white. Other days are stained with the darkest of hues.

My life began as bright and lively as a budding flower and the days of my childhood were filled with love from my beloved parents and feelings of belonging and warmth from my family. I flourished lifted by this love and goodness and grew to become my father’s favorite, my mother’s confidant and a princess among my seven brothers and four sisters, the one they went to for help. Most nights I went to bed thinking about my dreams, fell asleep trusting that my dreams would come true and awoke feeling safe and serene.

I took no part in any political activities. Although I loved my faith and spent much of my time studying it, that did not make me a political activist. My lack of affiliation with political organizations did not mean that I was blind to the injustice and cruelty of the government and its oppression of all factions of the Syrian population. When I became a hostage in the hands of the government, I saw first hand the evil that ruled my country. I shared cells and stories with people like me and others who came from a variety of different backgrounds and faiths, some from the sect of the ruling party itself.

I lived a happy, carefree life until I went to university and faced the difficulty of parting with my family. It pained us to part, but it was a parting of our choosing, a decision we arrived at together, unlike the forced parting that came later. That parting separated me from my family and landed me in the prisons of oppressors and in the depth of darkness. Then came a final parting, a permanent one. The oppressors killed my parents and eight of my brothers and sisters and forced my remaining three brothers to flee the country and live far away from home.

The picture I had created of my life blurred and darkened. The buds of all my hopes and dreams never bloomed. I sat in the depth of prisons, a hostage for my “politically active” brother, the years of my life slipping away, my heart breaking and my soul withering.

Everything that happened to me was based on informant lies. The government knew well that the allegations against me were baseless. They chose to ignore the truth. They did not want to waste the efforts of their paid informants and their mob of agents who screeched onto my street, ripping through the silence of the night to capture me. They did capture me and they dragged me from one prison to another for nine fruitless years, slamming every door of mercy and humanity shut in my face.

Nine years were long enough to kill every last one of my dreams and any hope I had in any human being. During those nine years, I had but one ray of light in my heart, my hope in God. No matter how much that hope dimmed, it never died. My hope in God knew no limits, although pains did obscure it for short periods of time. My pleas to God were my only comfort. They saved me.

When people slept and the whips retired, I prayed to God. Oh God, the only one who can, when nightly despair overcomes us, shine upon us from His light and ease our sorrows; God, who when tragedy befalls us, can bring relief; God, who when all roads for help are blocked, can send ships of rescue through means unbeknown to the oppressors; God, who in Him is safety and comfort and stability and under his protection we find peace. I prayed to God to grant me the patience to bear any test that he gives me. I prayed to Him, to conform my will to His and to fill my heart with acceptance for the path He chooses for me. I prayed to God to assist me in His praise during times of ease and strain. Oh God, in patience we grow and in your praise and acknowledgement of your blessings we rid ourselves of selfishness and pride. In hardship we find virtue. Grant us good character and peaceful hearts. Your power encompasses everything.

The Kind and the Almighty bestowed upon me invaluable blessings. He grounded me, protected me and sent to me from amidst the blur of sticks and whips that which eased my pains and sorrows. He gifted me with my cellmate and soul mate, Majida. Majida always found more patience and peace than I could muster and was always more ready to give and sacrifice.

God showered his mercy upon us both in the form of our other cellmates, a group of women with many virtues. We will never forget their goodness, their love and their open arms. We were partners in our imprisonment, our worries and our suffering. I would like to thank them here and ask God to grant all of us his forgiveness and his blessings. I would also like to ask for their forgiveness and pardon if I mentioned anything in this book that may hurt them in any way. But the duty I feel to speak out against the oppression of the Syrian regime overpowers my worries of the consequences of doing so. I feel entrusted with the task of documenting these events. As painful as it is to bring the past to light, it seems easy in comparison to keeping the secrets of the oppressors and allowing all of our suffering to be in vain.

I lived in the hell of Syrian prisons for nine years, a hostage. The pen would tire before I could describe every detail of what took place and every pain I felt while I was imprisoned by this evil regime. But I lived through it all and in the end I can say that the days of our lives come in black and white and every shade in between. Some days are easy; others are hard. Some days pass with ease; others with friction. But all of our days are products of a predetermined destiny.

While the ruling dictators thought that they held the reins over the land and people, it was, and still is, God’s will that holds ultimate power and final say. Today the rulers of our lands use their power to oppress. Tomorrow they will stand with the rest of us in the hands of the Ultimate and Just Ruler.

Although my unjust imprisonment and the loss of nine years of my life pain me, today I live in the midst of God’s bounties. God’s kindness has healed my wounds and replaced anxiety with peace and deprivation with blessings. I feel these blessings in my beloved husband who planted hope in the hearts of the deprived and kept his promises. My husband is a light and hope that shines in my soul and makes up for all I lost. I also feel these blessings in our lovely daughter Wafa, who introduced new happiness to our lives, and in our other two children Jabir and Sarah. Jabir and Sarah’s mother, Hanan, left her children in our care for she had taken under her care the fight for justice and honor. Although she is gone, her life remains a shining example for the rest of us.

I feel now, as I felt before, that thffe end of my story has not come. The chapter of accountability is yet to come. The oppressors who rule the land today will stand in the hands of God in this final chapter. I put my trust in God and there I find comfort.

The Biography Of Abu Bakr As-Siddeeq

Dr. Ali Muhammad As-Sallaabee
Language: English | Format: PDF | Pages: 773 | Size: 19 MB

From the day he embraced Islam until the day he died, Abu Bakr As-Siddique أبو بكر الصديق (Radhi Allahu Anhu – May Allah be Pleased with Him) was the ideal Muslim, surpassing all other Companions in every sphere of life. During the Prophet’s lifetime, Abu Bakr was an exemplary soldier on the battlefield; upon the Prophet’s death, Abu Bakr (R) remained steadfast and, through the help of Allah, held this nation together. When others suggested keeping Usaamah’s army back, Abu Bakr insisted – and correctly so – that the army should continue the mission which the Prophet (S) had in mind. When people refused to pay Zakaat, and when the apostates threatened the stability of the Muslim nation, Abu Bakr was the one who remained firm and took decisive action against them. These are just some of the examples of Abu Bakr’s many wonderful achievements throughout his life. I have endeavored to describe all of the above in a clear and organized manner. But more so than anything else, I have tried to show how Abu Bakr’s methodology as a Muslim and as a ruler helped establish the foundations of a strong, stable, and prosperous country – one that began in Al-Madeenah, extended throughout the Arabian Peninsula, and then reached far-off lands outside of Arabia.

Throughout the brief period of his caliphate (about 2 years), Abu Bakr As-Siddiq (R) faced both internal and external challenges; the former mainly involved quelling the apostate factions of Arabia and establishing justice and peace among the citizens of the Muslim nation; and the latter mainly involved expanding the borders of the Muslim nation by spreading the message of Islam to foreign nations and conquering those nations that stood in the way of the propagation of Islam.

During the era of his caliphate, Khalifah Abu Bakr As Siddeeq (R) sent out armies that achieved important conquests; for example, under the command of Khaalid ibn Al-Waleed (R) the Muslim army gained an important victory in Iraq. And the Muslim army achieved other important victories under the commands of Al-Muthannah ibn Haarithah (R) and Al-Qa’qaa ibn ‘Amr (R). In short, the victories achieved during the era of Abu Bakr’s Caliphate paved the way for victories that later took place after Abu Bakr’s death. I have tried to analyze the above-mentioned conquests and to break down the reasons why they were such monumental successes. I particularly pointed out Abu Bakr’s contributions to those conquests: His military strategy, the leaders he chose, the letters through which he communicated with them, and so on.

Dr. Ali Muhammad As-Sallaabee is famous for his detailed books of history and biography that bring the past to life for modern readers. Dr. Sallabi was born in Libya in 1383 H/1963 CE, and earned a bachelor’s degree at the Islamic University of Madinah, graduating first in his class. He completed his master’s and doctorate degrees at Omdurman Islamic University in Sudan.

Why I Ask People To Become Muslims: A Few Of The Reasons

Yahya George Maxwell
Language: English | Format: PDF | Pages: 19 | Size: 1 MB

Many people have asked me, to tell them how I became a Muslim, and the truth is, I really didn’t know. I know now that Allah gave me mercy and let me become a Muslim.

About three years after I became Muslim, I received a phone call from my father telling me my mother was dying from cancer. I was told that if I wanted to see her before she dies, I should hurry. Unfortunately, she died before I got there.

I made a decision not to tell my family that I have become Muslim until I learn enough about Islam to explain it to them. I have regretted ever since that my mother died before I could talk to her. My father however is a different story.

When my father picked me up, I told him I had become Muslim. He had a look on his face like he wasn’t happy; then, he asked me: “Why?” I don’t know why I said what I said then; I told him it was his fault. He looked at me and said: “My fault?!” I said: ‘Yes, it’s your fault’, and he asked: ‘How is it my fault?’

I began to explain: ‘When I was a child, you use to tell me not to listen to other people, and to make my own choices; not to look at the color of peoples’ skin; not to care how much money they have, to judge people for what they do, not for what they say. So, that’s what I did. Nobody asked me to become a Muslim; nobody gave me any books, I studied the religion on my own, and I found it to be the Truth, and it’s your fault!’ He said: ‘Yes it’s my fault’.

Although my father has chosen not to become a Muslim, he still respects my decision. He also made the comment that I have improved; I’m not as shy and afraid to talk to people anymore. I know since I have become a Muslim, I feel happier than I ever did before. There were some really good examples of Muslims that I met in my life before embracing Islam.

I have a Saudi friend who is paralyzed from the neck down. This man is confined to an electric wheelchair. At the time I met him, his wheelchair was broken and there was no one who knew how to fix it. I tried and got it fixed, and fixed it many times afterwards. He tried to pay me but I refused. One day, he gave me a gift of a pen set. The next time I went on vacation, I brought him back a gift which was a knife. We became good friends and he always called me his brother and treated me as one of his family members. He invited me to all of his daughters’ weddings and I always sat in the most honored spot.

One day while I was fixing his wheelchair, he told me he was going to Pilgrimage. He was going to use the wheelchair I was fixing. I was very amazed that a man in his condition would even try to make Pilgrimage but he did and came back in a good condition. I always noticed this man prayed even though he was confined to his wheelchair. He never missed a prayer that I saw. Whenever he went to prayer, he left me alone in his house and this showed me that he trusted me. The attitude and kindness that this man showed towards me, though non-Muslim, was one of the reasons why I became a Muslim; may Allah reward him. So you see all of us, Muslims, are preaching Islam, even if they don’t mean to, or want to. Muslims should think about what they are doing at all times, because the non-Muslims are watching and listening.

I arrived in Riyadh, Saudi Arabia in 1986. In 1991, I moved to Khamis Mushayt, Saudi Arabia. Before I became a Muslim, no one ever asked me to become a Muslim, or told me something about Islam, or even gave me a book.

One day, a Saudi, who worked with me, owed me a favor and asked me if I needed anything, I asked him to buy me a Qur’an in English and he did. It laid on my desk at work all the time.

I used it to teach English to my trainees. I made them read the English translation of the meaning of the Holy Qur’an and when they didn’t understand, I made them read the Arabic Holy Qur’an, next to it. I also read it alone in my spare time. I actually waited for a long time for someone to ask me if I wanted to become a Muslim.

Eventually, I decided to leave Saudi Arabia for another job. I went to my Supervisor and said: “I want to go to Makkah before I leave.” He was surprised but he said: “You have to be a Muslim to go to Makkah.” I told him I was a Muslim, I believe in only One God and that Muhammad (peace be upon him) is the Messenger of God.

He took me to the Da’wa Center to announce the Two Testimonies (Shahada) formally on April 16, 2000. I tell people I am a Y2K Muslim. When People ask me: ‘How old are you?’ My immediate answer in 2007 was: ‘Seven years.’ I changed my mind and stayed in Saudi Arabia. I wanted to learn more about Islam.

The following pages relates about the experiences that led me to start making Da’wa or asking people to become Muslims. It is my hope and reason for writing this book, to inspire others to do the same.

The Authority And Importance Of The Sunnah

Jamaal al-Din M. Zarabozo
Language: English | Format: PDF | Pages: 249 | Size: 20 MB

This book deals with the following topics: the meaning of “Sunnah,” evidence for the authority of the Sunnah, the roles of the Prophet, the status of the sunnah vis-a-vis the Quran demonsrtating that the two go hand and hand as the foundation of Islam, ruling concerning one who rejects the authority of the Sunnah, the preservation of the sunnah and what it truly means to be following the Sunnah. This book is meant to clarify a number ofcommon misconceptions and encourages the correct following of the sunnah.

The word “sunnah” is defined in detailed as it is used by scholars of different disciplines. The authority and importance of the Sunnah is determined via a discussion of about fifty verses of the Qur’an. The roles of the Messenger of Allah (peace be upon him) and the indispensability of this Sunnah are clearly spelled out. The Position of the Sunnah vis-a-vis the Qur’an is dealt with in detail, demonstrating that the two go hand in hand as the foundation of Islam. Allah’s promise to preserve the Sunnah and the ways and means by which the sunnah was preserved is also discussed. The ruling concerning one who denies the place of the Sunnah of the Prophet (peace be upon him) is given. It is shown herein that the sunnah-which is the true implementation of the Qur’an-is the only real “version and way of Islam. The final chapter discusses the real meaning of “adhering to the Sunnah” as well as a discussion of what a commitment that truly is.

Ten Days Of Dhul Hijah (Book And Brochure)

Website of Rasoulullah (peace be upon him)
Language: English | Format: PDF | Items: 2 | Pages: 17+2  | Size: 15 MB

In the name of Allah, All praises be to Allah, All Prayers and Blessings of Allah be upon Prophet Muhammad, his family and companions.

Election is one of Allah’s enactments in this universe. Allah (SWT ) elected some prophets, angels, months and days to be better than others. For example, Allah (SWT) elected the first ten days of Dhul-Hijjah to be better than any other days. Let us know their virtues and the best righteous deeds we can do during them.

First: Their virtues mentioned in the Qur’an and Sunnah

1) Allah (SWT)1 says in the Noble Qur’an what can be translated as:

“And (by) the dawn and (by) the ten nights .” (TMQ , Surat al-Fajr 1-2) Ibn-Kathir said: “The ten nights are the first ten nights of Dhul-Hijjah as stated by Ibn-Abbas, Ibn-al-Zubair, Mujahid, and many others scholars, both past and present.”

2) Ibn-Abbas reported that the Prophet (SAWS )2 said:

“No good deeds done on other days are superior to those done on these (first ten days of Dhul-Hijjah).” Then some companions of the Prophet (SAWS) said, “Not even jihad (struggle)?” He replied, “Not even jihad, except that of a man who does it by putting himself and his property in danger (for Allah’s sake) and does not return with any of those things.” (Related by al-Bukhari)

3) Jabir reported that the Prophet (SAWS)3 said: “The best days are the (first) ten days (of Dhul-Hijjah).” (Related by Ibn- Habban and Abu-Ya’la and ranked as hadith sahih by al-Albani)

Second: Recommended Righteous Deeds

There have been many narrations that indicate the worshipping efforts exerted by our predecessors during these days. Said ibn-Jubair “exerted his best efforts in worship once the first ten days Dhul-Hijjah started until he almost could not.” He used to advise people not to sleep a lot during these nights and spend them in prayer.

The following are the most important righteous deeds that can be done during these days:

1) Fasting

Hunaydah ibn-Khalid reported from his wife on the authority of one of the wives of the Prophet (SAWS) who said, “The Prophet of Allah (SAWS) used to fast the first nine days of Dhul-Hijjah, the Day of `Ashura’ (10th of Muharram) and three days of every month, that is, the first Monday (of the month) and Thursday.” (Related by Abu-Dawud and ranked as hadith sahih by al-Albani)

Fasting on the Day of `Arafah (9th of Dhul-Hijjah) is particularly important:

Abu-Qatada al-Ansari (RA ) reported that the Prophet of Allah (SAWS) was asked about … fasting on the Day of `Arafah (9th of Dhul-Hijjah), whereupon he said, It expiates the sins of the preceding year and the coming year.” (Related by Muslim)

2) Remembrance of Allah

Allah (SWT) says in the Noble Qur’an what can be translated as: “That they may witness (things) profitable to them and mention the Name of Allah on days well-known.” (TMQ, Surat al-Hajj 28) Ibn-Abbas said that the “days well-known” are the first ten days of Dhul- Hijjah while the “prescribed number of days” are the Days of Tashriq (11th, 12th and 13th of Dhul-Hijjah). Ibn-Omar and Abu-Hurairah used to go to the marketplace reciting takbir (saying: “Allahu Akbar [Allah is the Greatest]”) and people followed their example.

3) Sacrifice

Abu-Hurairah reported that the Prophet (SAWS) said, “The one who is able to offer a sacrifice but he does not should not attend our mosque.” (Related by Ibn-Majah and ranked as hadith hasan by al-Albani)

4) `Umrah (lesser pilgrimage)

In his tafsir (interpretation) book, Ibn-Jarir mentioned that Ibn-Omar said he would like to perform `umrah in Dhul-Hijjah better than in the twenty (that is the last ten days of Ramadhan and the first ten days of Muharram).

5) Du`a’ (supplication)

In his book The Two Eids al-Firyabi mentioned that Abu-Musa al-Ash’ari said that the first ten days of Dhul-Hijjah are the “days well-known” mentioned in the Noble Qur’an and supplications are granted during them.

The Prophet (SAWS) said, “The best thing Allah likes is supplication.” (Related by at-Tirmithy and ranked as hadith hasan by al-Albany)

One should be certain that he will never be deprived of the goodness of supplication. The Prophet (SAWS) said, “The Muslim whose supplication does not include sin or break of kinship ties shall be granted one of three things: his supplication is granted, kept for him in the hereafter or protects him of bad things the equal of which.” The companions then said, “We shall supplicate more and more.” “Allah is more,” said the Prophet (SAWS). (Related by Ahmad and ranked as hadith hasan sahih by al-Albany)

Commanders Of The Muslim Army: Among The Companions Of The Prophet (PBUH)

Mahmood Ahmad Ghadanfar
Language: English | Format: PDF | Pages: 396 | Size: 3 MB

This book is about the lives of those noble Companions and Commanders who led the Islamic forces in the violent and strife-torn arenas of conflict against the Kuffar (disbelievers). They struck terror in the hearts of the enemy and the strong forts and palaces of Caesar and Chosroes trembled before their might. However in this compilation, there are not only the stories of the battlefields but also the stories of bravery and courage, valor and piety, austerity and simplicity. These stones describe the true circumstances that led the Muslims to fight snore powerful enemies than they were at that time.

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

مُّحَمَّدٌ۬ رَّسُولُ ٱللَّهِ‌ۚ وَٱلَّذِينَ مَعَهُ ۥۤ أَشِدَّآءُ عَلَى ٱلۡكُفَّارِ رُحَمَآءُ بَيۡنَہُمۡ‌ۖ تَرَٮٰهُمۡ رُكَّعً۬ا سُجَّدً۬ا يَبۡتَغُونَ فَضۡلاً۬ مِّنَ ٱللَّهِ وَرِضۡوَٲنً۬ا‌ۖ سِيمَاهُمۡ فِى وُجُوهِهِم مِّنۡ أَثَرِ ٱلسُّجُودِ‌ۚ ذَٲلِكَ مَثَلُهُمۡ فِى ٱلتَّوۡرَٮٰةِ‌ۚ وَمَثَلُهُمۡ فِى ٱلۡإِنجِيلِ كَزَرۡعٍ أَخۡرَجَ شَطۡـَٔهُ ۥ فَـَٔازَرَهُ ۥ فَٱسۡتَغۡلَظَ فَٱسۡتَوَىٰ عَلَىٰ سُوقِهِۦ يُعۡجِبُ ٱلزُّرَّاعَ لِيَغِيظَ بِہِمُ ٱلۡكُفَّارَ‌ۗ وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ مِنۡہُم مَّغۡفِرَةً۬ وَأَجۡرًا عَظِيمَۢا

In the Name of Allah, the Most Gracious, the Most Merciful

“Muhammad (S) is the Messenger of Allah. And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers). This is their description in the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, and becomes thick and it stands straight on its stem, delighting the cowers, that He may enrage the disbelievers with them. Allah has promised those among them who believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet Muhammad till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise).” (The Noble Qur’an 48:29)

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Publisher’s Note:

All Praises are due to Allah the Almighty, the Lord of all that exists. May Allah’s peace and blessing be upon His final Prophet and Messenger, Muhammad, his family and his Companions.

Darussalam is pleased to present this valuable book, ‘Commanders of the Muslim Army (Among the Companions of the Prophet (S))’ compiled in the Urdu language, by a great scholar and a compiler of Islamic books, Mahmood Ahmad Ghadanfar and translated by our Islamic sister Jamila Muhammad Qawi.

This book is about the life stories of the Prophet’s Companions who led the Muslim army that was trained by the Messenger of Allah (S)”. Once during the training when the Prophet asked about the strategy to adopt in the battle, one of his Companion, ‘Asim bin Thabit (R) had stood up with his bow in his hand and replied:
“When the enemy is a hundred yards away, we will use our bows and arrows; when the enemy comes closer, we will fight with our spears; when the spears break, we will have a hand to hand combat with our swords.”

When the Prophet (S) heard this, he said:
“Doubtless this was the way to fight a battle. Whoever wishes to take part in a battle should adopt the strategy of ‘Asim bin Thabat.”

These great martial Commanders improved upon and developed the strategies and principles first enunciated by the Prophet (S). They loved death more than life in their pursuit of the righteous and true religion, therefore sometimes the opposing forces were ten times larger than the Muslim army and with superior arms, yet most often it were the forces of Islam which were victorious. Therefore the Prophet (S) gave some of them the title of Saifullah (Sword of Allah) and the title of Lion of Allah.

After the death of the Prophet (S), the empire of Islam spread over an area of ten hundred thousand square miles. We should have to study inevitably the lives of these remarkable military leaders if we are deeply interested in learning about the Islamic history.

Pray to Allah the Almighty that He grants them all – the writer, translator and editor and everyone else who participated by any means – the best reward in this world and in the Hereafter, for having supported in the completion of such a valuable book. Ameen.

The Noble Life Of The Prophet – (3 Volumes)

Dr. ‘Ali Muhammad As-Sallaabee
Language: English | Format: PDF | Pages: 2025 | Size: 44 MB

In this book, the events of the Prophet’s life, from the day he (S) was born and even before that day for background information-until the day he (S) died, have been recorded.

Beyond enumerating the events of the Prophet’s life, lessons and morals from those events have been drawn to point out the significance of an event and the wisdom behind the Prophet’s actions or deeds, the Islamic ruling that is derived from a particular incident, and the impact that a given event should have on our character or choice of deeds is indicated.

Male or female, adult or child, scholar or commoner, businessman or laborer – all Muslims need to study the biography of the Messenger of Allah. In fact, the fulfillment of many of our Islamic duties hinges upon our knowledge of the Prophet’s life. For example, every Muslim should love the Prophet (S) yet how can one love him without knowing him. We were not alive when the Prophet (S) was preaching the message of Islam to the Quraish, so the only way we have left to become intimately acquainted with the Prophet (S) and consequently to love him, is to study his sayings and deeds, which give us partial glimpses of his life, or to study his biography, which fits the pieces of his life together, so that we can have an overall view of his ideal character. And how are we to follow the Prophet (S) if we do not know his sayings and deeds, or – which is more relevant to his biography – the context in which his sayings and deeds occurred. Thus we are all in dire need of acquainting ourselves with the life of the Prophet (S)

Through the study of the Seerah (the Prophet’s biography), we are able to appreciate how the Prophet (S) was an ideal husband, ideal father, ideal leader, ideal ruler, ideal educator, ideal judge, and so on. So regardless of our situation and who we are, we benefit from studying the Prophet’s life. If one has dedicated at least some part of his life to inviting others to Islam (which makes him a Daa’ee – a word I will henceforward use one who invites others to the teachings of Islam), then the Prophet’s biography is for him an indispensable guidebook. Through studying the Prophet’s Seerah, the Daa’ee learns about the Prophet’s methodology for inviting others to Islam; furthermore, he learns about how the Prophet (S) dealt with those who refused to embrace Islam and how he ;t”,’ was patient when he was made to suffer at their hands, not to mention the countless other lessons and morals he learns from the Seerah.

If one is an educator – of children at home or school, or of adults at a community level – one learns how the best educator mankind has ever known raised a generation of true Muslims, who went on to develop the most wonderful civilization that mankind has ever known. The early converts to Islam were educated in the world’s finest institution of higher learning – the House of Al-Arqam (the house wherein Muslims secretly met in the early days of Islam) – where the Prophet (S) taught them the Qur’an, Islamic beliefs, the manners of Islam, and so on. His students graduated with flying colors, becoming leaders and educators of the following generation of Muslims.

If one is a leader, one learns true qualities of leadership from the Prophet’s Seerah, in terms of how the Prophet (S) was just; how he united the Muslims; how he (S) dealt with subversive elements of society, namely the hypocrites, who were headed by ‘Abdullah ibn Ubai ibn Salool; and how he (S) constantly strove for the betterment of the Muslim nation.

If one is a scholar, one relies on the Seerah to understand the Qur’an, for the Prophet’s actions represent a practical application of the teachings of the Qur’an. Furthermore, the revelation of many Verses was prompted by actual events that took place during the Prophet’s lifetime; a scholar can only understand such Verses if he understands the events for which they were revealed. And in fact (as we will In Sha Allah see throughout this book) knowledge of all Islamic sciences – such as ‘Aqeedah (beliefs), jurisprudence, and Tafseer – hinges frequently upon knowledge of some aspect of the Prophet’s Seerah.

If a Muslim inclines towards Zuhd (to abstain from worldly pleasures for the sake of Allah) he can learn, through the study of the Seerah, the difference between true Zuhd and extremism, for the correct way to live is the balanced life that the Prophet (S) and his Companions led. If a Muslim is afflicted by calamity, he can find consolation in the Seerah, for no one was afflicted with as much hardship as was the Messenger of Allah; beyond consolation, the afflicted person becomes encouraged to follow the example of the Prophet; and patiently await for his reward from Allah . In short, there are valuable lessons to be found in the Seerah for every single Muslim.

Not just the Muslim individual, but also the Muslim nation as a whole needs to benefit from the lessons that are available in the Prophet’s Seerah. Nations rise and fall not through coincidence or through a set of arbitrary occurrences, but through universal laws that have been set in place by Allah . At least once in our history, Muslims have succeeded in building a wonderful and stable civilization, and that was during the lifetime of the Prophetand his rightly guided Caliphs; and even if Muslims prospered in later centuries, they never prospered as much as they did in the early golden years of Islam. Now we come back to the universal laws I mentioned above: The Prophet , and his Companions established a stable and prosperous nation not by chance, but by living in harmony with the said universal laws. What this means is that there is a pattern: If we want to now repeat the success that was achieved by the Muslims during the lifetime of the Prophet Oh, we need to be in harmony with the same set of laws, and in doing so, we have an ideal blueprint to follow – the lives of the Prophet (S) and his noble Companions (R).

Principles Of The Salafi Manhaj In Dawah

Shaikh Saleh aal-Shaikh
Language: English | Format: PDF | Pages: 49 | Size: 1.5 MB

This is a time, in which we hope that Mercies (of Allah) descend upon us, Angels honor us, and Allah mentions us in the presence of those who are with Him – because this effort of ours;

# to listen to the Speech of Allah and the sayings of His Messenger
# to understand (to have the Fiqah*1 of) them,
# to know what as-Sabiqoon al-Awwaloon from the Muhajireen and the Ansaar (i.e., the Sahabah), and those who followed them in good were upon,

is in a time when the Fitan (trials, tribulations) are setting off, the day and night are unsettled, the (Straight) Path has become vague for many people, and many have been deviated from it.

It is therefore, necessary that there be constant reminders of the Order of Allah and His Manhaj, which He has assigned for His Messenger (PBUH), the Sahabah and those who followed them in their Manhaj.