The Noble Life Of The Prophet – (3 Volumes)

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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). Continue reading

Human Rights In Islam And Common Misconceptions

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Abdul-Rahman Bin Abdulkarim Al-Sheha
Language: English | Format: PDF | Pages: 180 | Size: 1 MB

All Praise is due to Allah and may Allah exalt the mention of His Prophet and render him and his household, his Companions, and those who follow their way safe from every evil, and grant them security on the Day of Resurrection. Every society must ensure for its citizens the rights that guarantee for them their basic needs and security, and enable them to feel a sense of belonging and attachment to the larger social group. Individuals need to feel security and a sense of belonging in order to perform their tasks and duties in a satisfactory manner.

Presently, three distinct trends are discernable in our global society. The first trend exaggerates the right of the individual over the society. This trend gives the individual full freedom to do as he pleases with minimal restrictions. Unfortunately this leads to a chaotic social situation because when unlimited freedom is granted to the individual, selfish desires predominate and bring conflicting results. The entire society suffers immensely from greed and selfishness. This trend is found in the liberal democratic capitalist society.

The second trend, contrary to the above, advocates the rights of the society over the individual. The latter is stripped of his individual rights. Only rights that serve the ruling regime are granted to the individuals, according to the dominant ideology of the ruling class or group. This trend is prevalent in communist and totalitarian societies.

The third trend, ideally neither emphasizes the right of the society over the individual, nor the right of the individual over the society. Each is given its due right in life according to the given system. Rights and obligations are governed and controlled by strict rules and conditions. In this trend, the public interest is given priority over the interest of an individual only in case of a serious conflict.

In this booklet we shall address human rights in the light of perfectly balanced system of laws and principles of Islam. These rights are based on revelations from the Divine Book of Muslims, the Glorious Qur’an and from the Sunnah, the practice of Allah’s Messenger (PBUH) the two main sources of Islamic life and jurisprudence. Both the Glorious Qur’an and the Sunnah aim to produce an ideal individual in an ideal society: all interact with each other to produce the harmony of the individuals with Allah their Lord and Creator, with themselves, others, the society in general, and other societies all over the globe.

We firmly believe that the application of the individual and social principles of the third trend, when guided by the perfect revealed law from Allah in the Qur’an and Sunnah, will definitely make humanity happier and more prosperous. The application of these principles will enable the society to achieve peace and security. These social rights and principles are not a result of previous experiences, social ideologies, temporary and immediate needs and/or political drives and motives: rather they are from the Beneficent and the Omniscient for man’s progress to happiness in this life and salvation in the Hereafter.

Our firm belief in the truth and justice of the Islamic rights and principles is due to the fact that Allah, the Most Merciful and only Creator of man, reveals them. He knows well what suits His creation at all times, what benefits or harms man, what makes him happy or sad, what makes him successful or miserable. By His knowledge and beneficence He has legislated what suits best and fulfills the essential needs of all His creatures on earth and makes their lives successful, secure and joyful.

The Glorious Qur’an, which was revealed and sent down unto Muhammad (PBUH) is the everlasting miracle that contains the basics of these essential rules. The Sunnah, the practices of Allah’s Messenger (PBUH) which is the second source of Islamic law, contains the detailed revealed guidance. These rules and principles were set forth by Allah’s Messenger (PBUH) some fourteen hundred years ago in the best form and manner and will remain relevant forever. Both, the Glorious Qur’an and Sunnah (practices of Allah’s Messenger (PBUH)) honor man and his individual rights in the society. These sources of Islamic law did not overlook the needs and rights of the society and the public interest. In fact, The Almighty Allah states in the Glorious Qur’an:

وَلَقَدۡ كَرَّمۡنَا بَنِىٓ ءَادَمَ وَحَمَلۡنَـٰهُمۡ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ وَرَزَقۡنَـٰهُم مِّنَ ٱلطَّيِّبَـٰتِ وَفَضَّلۡنَـٰهُمۡ عَلَىٰ ڪَثِيرٍ۬ مِّمَّنۡ خَلَقۡنَا تَفۡضِيل

{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.} (The Noble Qur’an 17:70)

Man will only gain this honor and privileges when he fulfills his obligations and renders the rights due to their owners.

In order to execute the role of the special place on earth, there is a need for specific tasks to be performed by specific individuals. This concept is illustrated by the Almighty Allah in the Glorious Qur’an:

فَلَمَّا نَسُواْ مَا ذُڪِّرُواْ بِهِۦۤ أَنجَيۡنَا ٱلَّذِينَ يَنۡہَوۡنَ عَنِ ٱلسُّوٓءِ وَأَخَذۡنَا ٱلَّذِينَ ظَلَمُواْ بِعَذَابِۭ بَـِٔيسِۭ بِمَا كَانُواْ يَفۡسُقُونَ

{So when they forgot the remindings that had been given to them, We rescued those who forbade evil, but We seized those who did wrong with a severe torment because they used to rebel against Allah’s command (disobey Allâh).} (The Noble Qur’an 7:165)

Some nations and international organizations, like the United Nations, call loudly to principles that seek to guarantee human rights. Islam established, within its enlightened Shari’ah (law and jurisprudence) many of these human rights some fourteen centuries ago. The rights enumerated by modern international organizations are characterized with deficiencies in conceptualization, flaws in formulation, and injustices in application. They are subject to political agendas, economic pressures and culturally biased viewpoints. They carry the residues of colonialism and imperialism. Such rights are often enumerated and established not for the interests of all humans, rather, to the benefit of certain governments, organizations and powerful special interest groups. This becomes more evident when, as we see all over the world, many of our fellow humans suffering from the worst atrocities, and yet, there is no organization to truly defend the poor and the weak. Glaring inequalities and abuses between nations and within nations are growing worse and worse even before our eyes, and the prescriptions for aid and development mire them deeper into misery as if they were meant to perpetuate their misery and servitude. Continue reading

Youth’s Problems

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Muhammad Ibn Saalih al-Uthaymeen
Language: English | Format: PDF | Pages: 57 | Size: 1 MB

Youth’s Problems: Issues that Affect Young People – Discussed in Light of the Qur’an and the Sunnah. In this unique and lucid booklet and revered contemporary scholar, Shaykh Muhammad al-’uthamyeen addresses some of the ideological and sociological challenges faced by modern youth. Starting with an astute description of the state of contemporary young adults, he outlines major issues hindering their progress on the straight path of Islam. He not only covers current issues such as joblessness, estrangement between the young and their elders, and keeping good company but also discusses subjects predestination and the limits Islam places on individuals. In all instances al-’uthamyeen draws on the Quran and the authentic Sunnah to offer tangible solutions and to inspire the hearts of young people. The simplicity and straight forwardness of this work make even complicated issues easy to grasp. The wise advice the author offers is not only well presented but practical and compassionate. This book will benefit not only the young of the society but their parents and educators as well. Continue reading

Principles Of The Salafi Manhaj In Dawah

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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. Continue reading

Advice To Those Who participate With The Tableeghi Jamaat

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Sajid A. Kayum
Language: English | Format: PDF | Pages: 65 | Size: 1 MB

Knowledge is necessary to fulfill the responsibility of Dawah
Advice to those who participate in Dawah along with the Tableeghi Jamaat
Methodology of the Discussion
Experiences from 2001 to 2011

Tableeghi Jamaat and its relation to Deoband and Sufism
- The Tableeghi Jamaat is a Deobandi group
- Important Personalities amongst the Deobandis and the Tableeghi Jamaat
- The Tableeghi Jamaat’s Handbook
- The Definition and Reality of Sufism

Attachment to graves is persistently endorsed in stories of Fazaail-e-Aamaal
- Stories of calling upon the Messenger of Allah
- Should such stories be circulated amongst common Muslims?

An Important Additional Clarification
- Moulana Zakariyyah did not invent these stories, and these can be found in books from the past

The Prophet severely warned against taking graves as places of worship even on his death-bed

Undue veneration of the graves in the stories of Fazaail-e-Aamaal Story endorsing that Dua (supplication) is more acceptable near graves

Asking the Prophet for Shafa’ah after his death is endorsed in the stories of Fazaail-e-Aamaal

Fazaail-e-Aamaal contains stories of complaining at graves, and the dead performing righteous actions that benefit the living

The unanimous Aqeedah of the Deobandis and their approval of benefitting from the graves

Conclusion

Appendix: The reality of unusual events near graves and tombs Continue reading

Shield Of Honour: Our Youth And The Crisis Of Faith

Nouman Ali Khan

I wanted to dedicate this one session to what I feel is one of the most pressing issues in the lives of Muslim youth and one that I have come to experience myself personally at one point in my life. As I’ve had the opportunity to travel more recently and interact with many young people across the country, I’m noticing it’s not a problem localized to one community or limited to one specific kind of person, but rather it’s happening pretty much almost universally. I guess I want to term it a crisis of faith, and a crisis of confidence in the religion.

Alhamdulillah, many of you that are sitting here are Muslims that are eager to learn something more about their religion and they want to advance further. Insha’Allahu ta’ala you guys are the hope for becoming the ambassadors of religion not just to non-Muslims but even to your struggling Muslims friends and family that are Muslim but they’re barely holding onto their faith. They’re barely holding on to any semblance of Islam in their lives and you are, at this point, the only connection Allah has provided for them to Islam. So the fact that you are here is already speaking volumes for the kind of commitment you have. You might not think very highly of yourselves, but actually, I do, and perhaps Allah (‘azza wa jall) holds you in very high regard. May Allah accept this gathering and gatherings like this one, and make us sincere in them.

#1: “Is this from God?”

Now what I wanted to talk about, this crisis of faith. I’ll share a couple of stories with you and then I’ll talk about it in general. The first story is from a couple of years ago. I gave a khutbah in a city that I don’t want to name. At the end of the khutbah, a father came up to me and said, “I’d really like you to have lunch at our house. I want you to talk to my daughter.” I said “Okay, I guess, I have time”. He took me to his house, which was right next door to the masjid, and said, “If you’re okay with it, my daughter has some questions about Islam, so if you don’t mind, could you help her answer some of them?” His daughter comes out – and by the way, this is a Muslim family, born and raised Muslims, parents are born and raised Muslims, children are raised Muslims – and she has piercings in strange places on her face: on the side of her eye, and like a couple on her forehead. Weird places that you look at and you go “ouch!”. But anyways, she sits down and I’m kind of weirded out at this point, but you know what, let’s have her ask her questions. Continue reading

The Future Of Our Religion

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Dr. Tariq Swaidan

Dr. Tariq Swaidan investigates the past dynasties and empires, their collapse and triumphs, their attrition and their return. This is an inspiring lecture which ends in the future of our Religion, where we are heading and what to expect. Continue reading

The Message Of The Messengers

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Dr. Saleh as-Saleh
Language: English | Format: PDF | Pages: 29 | Size: 1 MB

Allah could not have created this universe without a purpose. He is All-Wise, All- Knowledgeable, All-Merciful and All-Just. All of these attributes entail providing ways of guidance that would lead to the proper knowledge of Him, and thus the right way to worship Him:

أَيَحۡسَبُ ٱلۡإِنسَـٰنُ أَن يُتۡرَكَ سُدًى

“Does man think that he will be left Sudaa1 (without a purpose)?” (Qur’an 75: 36)

One of Allah’s ways of guidance is the office of Messengership which involves the Message and the Messenger. The essence of the Message is to direct man to relate to His Creator through complete submission and obedience (this is the meaning of Islam).

Man does not possess the air he breathes. He does not create. He is not the creator of himself. He needs to know what benefits him and what harms him. The Message from Allah comprehends everything. It brings man to live for a noble purpose. That is why Allah called the Message of Islam, an Inspiration and a Light:

وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَا‌ۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَا‌ۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

“And thus We have sent to you (O Muhammad) Ruhan2 of Our command. You knew not what is the Book (the Qur’an), nor what is Iman (Faith)? But We have made it (the Qur’an) a Light, whereby We guide whom We will of Our bondsmen. And verily you are indeed guiding (mankind) to the Straight Path.” (Qur’an 42: 52)

The Inspiration brings Life, and the Light brings Light. Allah gave a beautiful parable on the Message and its effects, saying:

أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَسَالَتۡ أَوۡدِيَةُۢ بِقَدَرِهَا فَٱحۡتَمَلَ ٱلسَّيۡلُ زَبَدً۬ا رَّابِيً۬ا‌ۚ وَمِمَّا يُوقِدُونَ عَلَيۡهِ فِى ٱلنَّارِ ٱبۡتِغَآءَ حِلۡيَةٍ أَوۡ مَتَـٰعٍ۬ زَبَدٌ۬ مِّثۡلُهُ ۥ‌ۚ كَذَٲلِكَ يَضۡرِبُ ٱللَّهُ ٱلۡحَقَّ وَٱلۡبَـٰطِلَ‌ۚ فَأَمَّا ٱلزَّبَدُ فَيَذۡهَبُ جُفَآءً۬‌ۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمۡكُثُ فِى ٱلۡأَرۡضِ‌ۚ كَذَٲلِكَ يَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَالَ

He sends down water (rain) from the sky, and the valleys flow according to their measure, but the flood bears away the foam that mounts up to the surface, and (also) from that (ore) which they heat in the fire in order to make ornaments or utensils, rises a foam like unto it, thus does Allah (by parables) show forth truth and falsehood. Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth. Thus Allah set forth parables (for the Truth and Falsehood, i.e. Belief and Disbelief).” (Qur’an 13: 17)

The Knowledge about the Message (about Allah, the universe, the purpose of our existence, what is good and what is bad) is like the water sent down from the sky. In the water there is life for our bodies and in the Message there is life for our hearts. The parable of the light was given in the heating fire which removes impurities (foam) from metals like iron, gold, and silver, and what remains is a pure and beneficial substance.

The valleys are our hearts. This is where knowledge flows to. Some valleys can hold more water flow than others; each has its own capacity. Some valleys have surfaces that will not hold any water. The same for hearts. Some holding more knowledge than others, while some comprehend and understand little. The foam produced during water flow passes away as scum upon the banks and what benefits mankind remains on the earth. Similarly, lust, uncontrolled desires, doubts about Allah and His true religion are just like foam; they shall pass away while belief in Him and in His Message will remain. This life links man to his Creator and to all that is created by Allah, and provides him with codes of conduct that distinguish him from the animal world. Those who think that man’s presence on earth has no purpose are most certainly wrong:

وَقَالُواْ مَا هِىَ إِلَّا حَيَاتُنَا ٱلدُّنۡيَا نَمُوتُ وَنَحۡيَا وَمَا يُہۡلِكُنَآ إِلَّا ٱلدَّهۡرُ‌ۚ وَمَا لَهُم بِذَٲلِكَ مِنۡ عِلۡمٍ‌ۖ إِنۡ هُمۡ إِلَّا يَظُنُّونَ

“And they say: “There is nothing but our life of this world, we die and we live, and nothing destroys us except the Dahr (time)3″. And they have no knowledge of it, they only conjecture.” (Qur’an 45: 24)

Those who are aimless about their purpose of existence search for all possible means of “enjoyment” and compete for it. Their life as explained by Allah:

لَهُمۡ قُلُوبٌ۬ لَّا يَفۡقَهُونَ بِہَا وَلَهُمۡ أَعۡيُنٌ۬ لَّا يُبۡصِرُونَ بِہَا وَلَهُمۡ ءَاذَانٌ۬ لَّا يَسۡمَعُونَ بِہَآ‌ۚ أُوْلَـٰٓٮِٕكَ كَٱلۡأَنۡعَـٰمِ بَلۡ هُمۡ أَضَلُّ‌ۚ أُوْلَـٰٓٮِٕكَ هُمُ ٱلۡغَـٰفِلُونَ

“They have hearts (minds) wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the Truth). They are like cattle, nay even more astray; those! They are the heedless ones.” (Qur’an 7: 179)

In the world of animals there is a struggle for survival! But in the human world there is a purpose:

يَـٰٓأَيُّہَا ٱلنَّاسُ إِنَّا خَلَقۡنَـٰكُم مِّن ذَكَرٍ۬ وَأُنثَىٰ وَجَعَلۡنَـٰكُمۡ شُعُوبً۬ا وَقَبَآٮِٕلَ لِتَعَارَفُوٓاْ‌ۚ إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡ‌ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ۬

“O mankind! We have created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other. Verily, the most honorable of you in the sight of Allah is that (believer) who is best in At- Taqwa: adhering to the religion of Allah and best in performing good deeds as prescribed by Allah.” (Qur’an 49: 13)

The aim to achieve At-Taqwa is constructive and beneficial and it stands against mischief like “might is right,” “my Color is better,” “worshipping of idols, lust, money, or other created entities,” and so forth:

This is part of man’s purpose on earth. Man’s whole life is related to His Creator:

قُلۡ إِنَّ صَلَاتِى وَنُسُكِى وَمَحۡيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ – لَا شَرِيكَ لَهُ ۥ‌ۖ وَبِذَٲلِكَ أُمِرۡتُ وَأَنَا۟ أَوَّلُ ٱلۡمُسۡلِمِينَ

Say (O Muhammad SAW): “Verily, my Salât (prayer), my sacrifice, my living, and my dying are for Allâh, the Lord of the ‘Alamîn (mankind, jinn and all that exists) (162) “He has no partner. And of this I have been commanded, and I am the first of the Muslims.” (163) (Qur’an 6: 162-163)

All deeds and utterances, open or hidden, and which Allah loves and accepts, constitute the meaning of worship. All forms of worship are explained in the Qur’an and by the Prophet (SAW: sallallaahu ‘alaihi was-sallam4). Worship is not left for our limited minds to decide upon their ways. Worship is one’s life according to Islam. Thus it can only be devoted to our Creator, Allah. Continue reading

Eid: Etiquette And Rulings

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Sheikh Muhammad Salih Al-Munajjid
Language: English | Format: PDF | Pages: 37 | Size: 1 MB

Praise be to Allaah, Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad and upon all his family and companions.

“Eid” is an Arabic word referring to something habitual, that returns and is repeated. Eids or festivals are symbols to be found in every nation, including those that are based on revealed scriptures and those that are idolatrous, as well as others, because celebrating festivals is something that is an instinctive part of human nature. All people like to have special occasions to celebrate, where they can come together and express their joy and happiness.

The festivals of the kaafir nations may be connected to worldly matters, such as the beginning of the year, the start of an agricultural season, the changing of the weather, the establishment of a state, the accession of a ruler, and so on. They may also be connected to religious occasions, like many of the festivals belonging exclusively to the Jews and Christians, such as the Thursday on which they claim the table was sent down to Jesus, Christmas, New Year’s, Thanksgiving, and holidays on which gifts are exchanged. These are celebrated in all European and North American countries nowadays, and in other countries where Christian influence is prevalent, even if the country is not originally Christian. Some so-called Muslims may also join in these holidays, out of ignorance or hypocrisy.

The Magians (Zoroastrians) also have their own festivals, such as Mahrajaan, Nowruz and so on.

The Baatinis have their own festivals too, such as “Eid al-Ghadeer”, when they claim that the Prophet (peace and blessings of Allaah be upon him) gave the khilaafah to ‘Ali (may Allaah be pleased with him) and to the twelve imaams after him.

The Muslims are distinguished by their festivals

The Prophet’s words “Every nation has its festival, and this is your festival” indicate that these two Eids are exclusively for the Muslims, and that it is not permissible for Muslims to imitate the kuffaar and mushrikeen in anything that is a distinctive part of their celebrations, whether it be food, dress, bonfires or acts of worship. Muslim children should not be allowed to play on those kaafir festivals, or to put up decorations, or to join in with the kuffaar on those occasions. All kaafir or innovated festivals are haraam, such as Independence Day celebrations, anniversaries of revolutions, holidays celebrating trees or accessions to the throne, birthdays, Labour Day, the Nile festival, Shimm al-Naseem (Egyptian spring holiday), teachers’ day, and al-Mawlood al-Nabawi (Prophet’s Birthday).

The Muslims have no festivals apart from Eid al-Fitr and Eid al-Adhaa, because of the hadeeth narrated from Anas (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah and the people had two days when they would play and have fun. He said, ‘What are these two days?’ They said, ‘We used to play and have fun on these days during the Jaahiliyyah. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Allaah has given you something better than them, the day of Adhaa and the day of Fitr.’”

(Sunan Abi Dawood, 1134)

These two Eids are among the signs or symbols of Allaah which we must celebrate and understand the aims and meanings behind them.

There follows a discussion of some of the rulings and manners of the two Eids according to Islamic sharee’ah

1 – Ahkaam al-Eid (Rulings on Eid)

Fasting

It is haraam to fast on the days of Eid because of the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade fasting on the day of Fitr and the day of Sacrifice (Adhaa).

(Reported by Muslim, 827)

Ruling on the Eid prayers

Some of the scholars say that Eid prayers are waajib (obligatory) – this is the view of the Hanafi scholars and of Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him). They say that the Prophet (peace and blessings of Allaah be upon him) always prayed the Eid prayer and never omitted to do it, not even once. They take as evidence the aayah (interpretation of the meaning), “Therefore turn in prayer to your Lord and sacrifice (to Him only)” [al-Kawthar 108:2], i.e., the Eid prayer and the sacrifice after it, which is an instruction, and the fact that the Prophet (peace and blessings of Allaah be upon him) ordered that the women should be brought out to attend the Eid prayers, and that a woman who did not have a jilbaab should borrow one from her sister. Some scholars say that Eid prayer is fard kifaaya. This is the view of the Hanbalis. A third group say that Eid prayer is sunnah mu’akkadah. This is the view of the Maalikis and Shaafa’is. They take as evidence the hadeeth of the Bedouin which says that Allaah has not imposed any prayers on His slaves other than the five daily prayers. So the Muslim should be keen to attend Eid prayers, especially since the opinion that it is waajib is based on strong evidence. The goodness, blessings and great reward one gets from attending Eid prayers, and the fact that one is following the example of the Prophet (peace and blessings of Allaah be upon him) by doing so, should be sufficient motivation.

Essentials and timing of Eid prayer

Some scholars (the Hanafis and Hanbalis) say that the conditions of Eid prayer are that the iqaamah should be recited and the prayer should be offered in jamaa’ah (congregation). Some of them said that the conditions of Eid prayer are the same as the conditions for Friday prayer, with the exception of the khutbah, attendance at which is not obligatory. The majority of scholars say that the time for the Eid prayer starts when the sun has risen above the height of a spear, as seen by the naked eye, and continues until the sun is approaching its zenith. Continue reading

Muhammad (PBUH) The Finest Man Who Ever Lived

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Shaykh Hishaam Muhammad Sa‘eed Barghash, PhD
Language: English | Format: PDF | Pages: 95 | Size: 1 MB

All perfect praise be to Allaah, the Lord of the worlds, and may the peace and blessings of Allaah be upon Muhammad ibn ‘Abdillaah, the seal of the prophets, the finest of the former and latter generations, our master and ideal example.

He is the possessor of the Hawdh (Basin) from which the believers will drink on the day of Judgment; the Banner under which the believers will gather; the Station of Praise and Glory; and the Bright Marks on his face, hands and feet (from the remnants of his ablution). He is the one who was mentioned in the Tawraah (Torah) and Injeel (Gospel), and supported by the Angel Jibreel (Gabriel), may Allaah exalt his mention.

His Lord distinguished him with the Israa’ and Mi‘raaj (Night Journey to Al-Masjid Al-Aqsa and Ascent to Heaven) and He split the moon for him, and made a cure and blessing in his saliva and sweat. With his invocations the rain was sent down. To him the trees submitted. Upon him, camels and stones sent their salutations. He was made victorious by awe, for Allaah terrified his enemies at a distance of a month’s journey.

He is the master of the sons of Aadam (Adam), and this is no boast. The evidences of his prophethood are numerous and his noble manners and attributes are countless.

The best of creation in his childhood, the most purified in his youth, the superior in his maturity, the most righteous throughout his lifetime, the most just of judges, and the bravest on the battlefield. Allaah The Almighty endowed him with every sublime moral and refined manner, purified him from every impurity, guarded him against every slip, taught him good manners, educated him well and endowed him with every noble trait. Thus, no one could be like him in his perfection, nobility, truthfulness, honesty, asceticism, bashfulness and chastity.

Such is the Messenger of Allaah, sallallaahu ‘alayhi wa sallam. All those who knew him well acknowledged his nobility, excellent nature, kind-heartedness, gentleness, wisdom, intelligence, firm determination and compassion.

No one can read about the magnanimous manners and the noble character of the Messenger, sallallaahu ‘alayhi wa sallam, without expressing admiration of his character and bedazzlement by it. Thus, it is no wonder that we see such fragrant praise and objective testimonies from many of those who have not even embraced Islam. History has recorded their quotations, writings and heritage in this regard and this provides firm evidence and decisive proof of his sublime morals and characteristics, sallallaahu ‘alayhi wa sallam.

Nobody ever experienced the amount of hardship, trials, difficulties and crises that the Prophet, sallallaahu ‘alayhi wa sallam, experienced throughout his mission. However, he confronted all such strains with the ultimate perseverance and steadfastness.

He was patient when he was an orphan, when he was poor, hungry and needy. He was described as a liar, a poet, a soothsayer, a sorcerer, and insane, yet he was patient. He was harmed, wronged, cursed and insulted, yet he was patient.

His uncle Abu Taalib died, and he remained patient. His wife died, and he remained patient. People drove him out and fought him, and he remained patient. His uncle Hamzah was killed, and he remained patient. His son died, and he remained patient. False accusations were made against his chaste noble wife, yet he was patient and forbearing.

His relatives were killed, his companions were murdered, his followers were driven out of their homes, his enemies gathered against him to fight him, yet he was patient and forbearing.

He had a great deal of patience with those who attacked and insulted him, with those who gathered together to fight him, with the aggression of those who denied the truth and the power of falsehood.

He had a great deal of patience in the face of the adornments and beautifications of the worldly life, and was attached to none of it.

The Prophet, sallallaahu ‘alayhi wa sallam, was the ideal example of ultimate perseverance and steadfastness in all his life affairs. In fact, patience was his armour, shield, friend and ally.

Whenever he was disturbed by the malicious words of his enemies, he would remember the verse in which Allaah The Almighty Says (what means): {So be patient over what they say.} [Quran 20:130]

Whenever he feared the power of his enemies or when the disbelievers harmed him, he would remember the verse in which Allaah The Almighty Says (what means): {So be patient, [O Muhammad], as were those of determination among the messengers and do not be impatient for them.} [Quran 46:35] Continue reading

The Martyr Of Dawah – Sheikh Anwar Al-Awlaki (Rahimahullah)

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Sheikh Anwar Al-Awlaki (Rahimahullah)

“America cannot and will not win. The tables have turned, and there is no rolling back on the worldwide Jihad movement”

- Awlaki in post-mortem video message.

September 30th 2011: A U.S. drone fires several missiles at a car convoy riding through the desert of Yemen. The missiles found their prime target, killing four people – among them what was considered by numerous counter-terrorism officials to be one of the greatest threats to America´s national security: Anwar al-Awlaki.

The US-Yemeni cleric who had immigrated to Yemen in 2004 and joined the ranks of Al-Qaida had become a very powerful influence on Islamists living in the West. Awlaki, a Western-educated ideologue of global Jihad, had used the growing power of the Internet to spread his message of war and terror, calling Muslims in the West to become Allah´s soldiers and attack the U.S. and its allies.

Yesterday Al-Qaida in the Arabian Peninsula (AQAP) released a propaganda video celebrating the death of Anwar al-Awlaki whom the organization calls “The Martyr of Dawah”. In the video several Al-Qaida operatives are praising Awlaki´s legacy, vowing revenge for his assassination.

Amongst those talking in the Jihadi documentary is AQAP´s spiritual leader Ibrahim al-Rubaish. “We all have to revenge for our Sheikh who sacrificed himself for the sake of his Ummah”, al-Rubaish says, highlighting Awlaki´s role as a role model of a Mujahid.

Besides Awlaki himself – who is seen in a video message that looks like a draft video released in 2010 – there is another English-speaking Jihadi featured in the new video. This person named “Brother Abu Yazeed” for sure is of interest for Western intelligence agencies as he had not appeared in previous releases. The mysterious Al-Qaida operative seems to speak with an American accent and is seen sitting in the dark, only revealing that he has a full grown beard and is wearing glasses.

“Abu Yazeed” talks about Awlaki as well as about American Samir Khan who died alongside the cleric and about Awlaki´s 16 year-old son Abdul Rahman who was killed in a different U.S. drone strike in Yemen recently. Continue reading

Jinns And Exorcisms

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Abu Muhammad

In this lecture Abu Muhammad talks about the main causes of being affected by the jinn and what are the Islamic Sharia ways of removing Magic, Evil eye, etc. At the end of the lecture there is a short video showing real life Exorcism

Abu Mohammed (Nadir) Has been performing Ruqyah according to the Quran and Sunnah for over 10 years. An active member of his local masjid in London u.k. and Human Relief foundation. He has been around different masjids and had pruduced DVDs to educate the Muslim masses about the correct practice of ruqyah in order to dispel and misconceptions or ignorance surround this serious matter.

For more Info about Abu Muhammad go to http://www.ruqyah.org/

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

“Undoubtedly the jinn can have a harmful effect on humans, and they could even kill them. They may harm a person by throwing stones at him, or by trying to terrify him, and other things that are proven in the Sunnah or indicated by real events. It was reported that the Messenger (peace and blessings of Allaah be upon him) gave permission to one of his Companions to go to his wife during one of the military campaigns — I think it was the campaign of al-Khandaq — as he was a young man who had recently got married. When he reached his house, he found his wife standing at the door, and he objected to that. She said to him, ‘Go inside,’ so he went inside and found a snake curled up on the bed. He had a spear with him, so he stabbed it with the spear until it died, and at the same instant as the snake died the man also died. It was not known which of them died first, the snake or the man. When the Prophet (peace and blessings of Allaah be upon him) heard of that, he forbade killing the harmless kinds of snakes that are found in houses, apart from those which are maimed or are streaked and malignant.

This indicates that the jinn may attack humans, and that they may harm them, as is known from real-life events. There are numerous reports which indicate that a man may come to a deserted area, and a stone may be thrown at him, but he does not see anybody, or he may hear voices or a rustling sound like the rustling of trees, and other things that may make him feel distressed and scared. A jinn may also enter the body of a human, either because of love or with the intention of harming him, or for some other reason. This is indicated in the aayah (interpretation of the meaning):

“Those who eat Ribaa will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan (Satan) leading him to insanity”[al-Baqarah 2:275]

In such cases, the jinn may speak from inside of that person and address the one who is reading verses from the Qur’aan over him; the reciter may take a promise from the jinn never to come back, and other things concerning which there are very many reports which are widespread among the people.

So the protection which will prevent the evil of the jinn is for a person to recite that which is narrated in the Sunnah as being effective in providing protection, such as Aayat al-Kurisy, for if a person recites Aayat al-Kursiy at night, he will continue to have protection from Allaah, and no shaytaan will come near him until morning. And Allaah is the Protector.’” (Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 1/287-288). Continue reading

End Of Times

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Uthman Lateef

Uthman Lateef has been the Director of the Hittin Institute since March 2008. He has a BA (First Class Hons) in History, an MA (Distinction) in Crusading Studies with a dissertation on religious poetry in the twelfth and thirteenth centuries, and is currently completing a PhD in the Muslim literary effort to inspire a yearning for Jerusalem in the twelfth century. Uthman has been involved in many Islamic organisations, international charitable projects where he has been particularly active in raising awareness about the plight of Muslims in poverty-stricken Africa. He has spent time studying and travelling in the Middle East since 2001 and is a khateeb in many mosques as well as a popular speaker in universities and community centres. Continue reading

Syrian Uprising: Heartbreaking Story Of Zainab

Poem

A video presentation based on an amazing poem in Arabic by Kuwaiti poet, Ahmed al-Kandari. The poem is about the heartbreaking story of Zainab, a young Syrian girl brutally tortured, electrocuted, decapitated by the gangs of Bashar al Assad. The poem symbolises the story of all the young girls of Syria repressed by the Syrian regime in the uprisings of 2011/12 and expresses, in powerful verse, the brutality of the Syrian regime, the inaction of the Muslim rulers, and the emotions of people against the tyrant, Bashar al-Assad. This poem is one of most powerful literary expressions of the Arab Spring, the Syrian uprising in particular. Translation of poem into English, subtitling and video compilation by NahdaProductions. Continue reading

Nusrah For Bilaad Al-Shaam

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Sheikh Abu Adnan

“The city of the Muslims on the day of the Great War (al-Malhamah) is in a fertile oasis next to a city called Damascus, and it is from the best cities of Sham.”

“Go to Sham, for it is the chosen land of Allah’s lands, and it is the destination of His chosen servants.”

“Glad tidings for Sham, glad tidings for Sham, glad tidings for Sham.” The Companions asked: “And why is that, O Messenger of Allah?” He replied: “O glad tidings for Sham. The Angels of Allah spread their wings over Sham.”

“If the people of Sham become corrupt, there is no good in you. There will always be a victorious group of my Ummah. They will not be harmed by those who betray them until the Hour is established.” And in one narration: “And they are in Sham.” Continue reading

Standing Alone: The Stranger And The Path To Servitude

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Mohammad El-Shinawy

The Prophet (saw) said “Islaam began as something strange and it will revert to how it began as something strange. So glad tidings of Paradise to the strangers” The people asked, “Who are they, O Messenger of Allaah?” He answered, “Those who are pious and righteous when the people have become evil.” Continue reading

Free Mixing

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Murtaza Khan

One of the most dangerous actions that is now taken very lighlty is that of free mixing between the genders, something that has always been known to be Haram by necessity. And yet, in this day and age, with the increase in promiscuity and Fitnah, far from removing ourselves from such things, many Muslims have begun to indulge themselves in such evil actions.

This lecture should serve as a reminder to us all about the evil effects and consequences of free mixing and why as Muslims we should abastain from it. Continue reading

Treating Waswaas

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Sheikh Abu Adnan

“And if an evil whisper comes to you from Shaytaan (Satan), then seek refuge with Allaah” [al-A’raaf 7:200]

“The Messenger of Allaah (sallallahu alayhi wassallam) said: ‘The Shaytaan comes to some of you and says, “Who created such and such? Who created such and such?” – until he says, “Who created your Lord?” If that happens, then let him seek refuge with Allaah and stop thinking about that.’ ” [Al-Bukhaari (3276) and Muslim (134)]

The Prophet (sallallahu alayhi wassallam) said: “The Shaytaan said to the Lord of Glory: ‘By Your Glory O Lord, I will keep trying to misguide Your slaves so long as their souls are in their bodies.’ The Lord said, ‘By My Glory and Majesty, I will continue to forgive them so long as they ask My forgiveness.’” [Ahmad in al-Musnad]

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. Continue reading

Towards A Happy Marriage

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Salim al-Amry

“Glorified is He Who has created all the pairs of that which the earth produces, as well as of their own (human) kind (male and female), and of that which they know not.” {Yaa Seen: 36}

Through the institution of marriage, Allah has favoured us with ennumerable blessings: completing half of one’s deen, a means to increase in our Rizq, a means to having children and following the Sunnah of the Messenger himself. But many of the less obvious blessings can go unrealised because we do not have the correct understanding of marriage, what it entails and how to reolve issues that will inevitably arise within married life.

This course is designed for both believing men and women, married and single, in order for them to appreciate the great blessing of marriage and sustain a happy one. Taught by two scholars, it covers both the fiqh of marriage and advice for attaining a blissful marriage. Continue reading

The Niqaab And Hijaab

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Alomgir Ali

“And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands’ fathers, or their sons or their husbands’ sons, or their brothers or their brothers’ sons or sisters’ sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women’s nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.” {Surah An Noor: 30}

At a time when immorality and obscenity is rife, an issue that has come to the fore, is the way in which true believing Muslim women dress. It is vital, now more than ever, that all Muslims learn what Hijaab and Niqaab mean and its rulings, in order that we may save ourselves from the fire and succeed in this world and in the hereafter. Continue reading

The Call For The Unity Of Religions: A False And Dangerous Call

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Dr. Saleh As-Saleh
Language: English | Format: PDF | Pages: 31 | Size: 1 MB

We hear nowadays a strange call by organized groups involving some Christians, Jews, and “Muslim” intellectuals calling for “wihdatul adyaan”. They claim that these three religions stand for the same belief that there is One God and should unite in their call for the implementation of great moral values. Some of those involved call for the establishment of centers containing churches, synagogues, and massaajid side by side, and printing the Qur’an, the Bible, and the Torah in one binding, etc.

In the name of defending Islam against political and media distortions in the West, some organizations are compromising the basics of the Islamic creed through what is called “Bridging the Faiths.” [1] This is a very dangerous call because it mixes the truth with falsehood and thus practically implies the elimination of the truth perfected in the deen of Islam. The Christians and Jews want the Muslims to be like them. That is why they support this deceptive call for “unity”. Allah spoke of their attempts and called the Muslims to be aware of them:

وَدُّواْ لَوۡ تَكۡفُرُونَ كَمَا كَفَرُواْ فَتَكُونُونَ سَوَآءً۬‌ۖ فَلَا تَتَّخِذُواْ مِنۡہُمۡ أَوۡلِيَآءَ حَتَّىٰ يُہَاجِرُواْ فِى سَبِيلِ ٱللَّهِ‌ۚ فَإِن تَوَلَّوۡاْ فَخُذُوهُمۡ وَٱقۡتُلُوهُمۡ حَيۡثُ وَجَدتُّمُوهُمۡ‌ۖ وَلَا تَتَّخِذُواْ مِنۡہُمۡ وَلِيًّ۬ا وَلَا نَصِيرًا

They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another). So take not Auliyâ’ (protectors or friends) from them, till they emigrate in the Way of Allâh (to Muhammad SAW). But if they turn back (from Islâm), take (hold of) them and kill them wherever you find them, and take neither Auliyâ’ (protectors or friends) nor helpers from them. [Qur’an, Surat an-Nisaa’ 4:89]

One of the fundamental beliefs in Islam is the kufr (unbelief) of the Christians and Jews because they reject the Qur’an and the Message of Muhammad (PBUH) to them. They have also altered their books in such a way that it permits or even enjoins worship of other than Allah and (or) the association of partners with Him in worship. Any Muslim who doubts their kufr is a kaafir himself.

Some Muslims who do not understand certain texts from the Qur’an and (or) authentic Sunnah and may be easily deceived by the call for “unity of religions”. It is important to know that if certain texts are not clear to some, they are clear to others from those who are firm in the knowledge of the deen. [2] Consequently, nothing stays unclear for those who are seeking the truth and not just following vain desires.

For example, some may understand that the following text is evidence that the Jews and Christians are not kuffaar:

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَٱلَّذِينَ هَادُواْ وَٱلنَّصَـٰرَىٰ وَٱلصَّـٰبِـِٔينَ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ وَعَمِلَ صَـٰلِحً۬ا فَلَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡہِمۡ وَلَا هُمۡ يَحۡزَنُونَ

Verily! Those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allâh and the Last Day and do righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve. [Qur'an, Soorat Al-Baqarah (2:62)].

Ibn Taymeeyah said: “The aayah (above) tells about the followers of these four unaltered milal (Paths) before abrogation [by the advent of Prophet Muhammad’(PBUH) complete message].” [4] It, therefore, addresses those who believed in tawheed and followed the Path of Allah as was known to them. Those who continued on this belief and did not alter the Scriptures must follow the Qur’an and the Message of Islam as explained by Prophet Muhammad (PBUH). Furthermore, the order of the above ayah, as Ibn ‘Abbaas explained, was canceled by ayah 3:85, which states:

وَمَن يَبۡتَغِ غَيۡرَ ٱلۡإِسۡلَـٰمِ دِينً۬ا فَلَن يُقۡبَلَ مِنۡهُ وَهُوَ فِى ٱلۡأَخِرَةِ مِنَ ٱلۡخَـٰسِرِينَ

And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers. [Qur'an, Surat Aal-’Imraan 3: 85]

Following the alterations in their religion, most of the People of the Book turned kuffaar and few remained on the original teachings of the Torah and the Gospel. This is clear in the Qur’anic texts where Allah, the Most High, says:

كُنتُمۡ خَيۡرَ أُمَّةٍ أُخۡرِجَتۡ لِلنَّاسِ تَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَتَنۡهَوۡنَ عَنِ ٱلۡمُنڪَرِ وَتُؤۡمِنُونَ بِٱللَّهِ‌ۗ وَلَوۡ ءَامَنَ أَهۡلُ ٱلۡڪِتَـٰبِ لَكَانَ خَيۡرً۬ا لَّهُم‌ۚ مِّنۡهُمُ ٱلۡمُؤۡمِنُونَ وَأَڪۡثَرُهُمُ ٱلۡفَـٰسِقُونَ

You [true believers in Islâmic Monotheism, and real followers of Prophet Muhammad SAW and his Sunnah] are the best of peoples ever raised up for mankind; you enjoin Al-Ma’rûf (i.e. Islâmic Monotheism and all that Islâm has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islâm has forbidden), and you believe in Allâh. And had the people of the Scripture (Jews and Christians) believed, it would have been better for them; among them are some who have faith, but most of them are Al-Fâsiqûn (disobedient to Allâh – and rebellious against Allâh’s Command). [Qur’aan, Soorat Aal-’Imraan 3:110]

Following the above description, Allah (SWT) said:

لَيۡسُواْ سَوَآءً۬‌ۗ مِّنۡ أَهۡلِ ٱلۡكِتَـٰبِ أُمَّةٌ۬ قَآٮِٕمَةٌ۬ يَتۡلُونَ ءَايَـٰتِ ٱللَّهِ ءَانَآءَ ٱلَّيۡلِ وَهُمۡ يَسۡجُدُونَ – يُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ وَيَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ وَيُسَـٰرِعُونَ فِى ٱلۡخَيۡرَٲتِ وَأُوْلَـٰٓٮِٕكَ مِنَ ٱلصَّـٰلِحِينَ

Not all of them are alike; a party of the people of the Scripture stand for the right, they recite the Verses of Allâh during the hours of the night, prostrating themselves in prayer. (113) They believe in Allâh and the Last Day; they enjoin Al-Ma’rûf (Islâmic Monotheism, and following Prophet Muhammad SAW) and forbid Al-Munkar (polytheism, disbelief and opposing Prophet Muhammad SAW); and they hasten in (all) good works; and they are among the righteous. (114) [Qur’an, Surat Aal-’Imraan 3:113-114]

This party includes those who held to the original Scriptures before they were abrogated by Qur’an and Sunnah. They were on the right religion enjoining tawheed and forbidding shirk, just as Allah described the believing followers of Musa:

وَمِن قَوۡمِ مُوسَىٰٓ أُمَّةٌ۬ يَہۡدُونَ بِٱلۡحَقِّ وَبِهِۦ يَعۡدِلُونَ

And of the people of Mûsa (Moses) there is a community who lead (the men) with truth and establish justice therewith (i.e. judge among men with truth and justice). [Qur’an, Surat Al-A’raaf 7:159].

Whoever held to these qualities amongst them (i.e. to the true revelations), prior to the advent of Prophet Muhammad (PBUH) was a believer. The believers from the People of the Book who accepted the Prophet’s (PBUH) Message of Islam will receive a double reward:

وَٱلَّذِينَ يُؤۡمِنُونَ بِمَآ أُنزِلَ إِلَيۡكَ وَمَآ أُنزِلَ مِن قَبۡلِكَ وَبِٱلۡأَخِرَةِ هُمۡ يُوقِنُونَ

And who believe in (the Qurân and the Sunnah) which has been sent down (revealed) to you (Muhammad Peace be upon him ) and in that which we sent down before [the Taurât (Torah) and the Injeel (Gospel), etc.] and they believe with certainty in the Hereafter. (Resurrection, recompense of their good and bad deeds, Paradise and Hell,) [Qur’an, Soorat Al-Baqarah 2:4]

وَإِنَّ مِنۡ أَهۡلِ ٱلۡڪِتَـٰبِ لَمَن يُؤۡمِنُ بِٱللَّهِ وَمَآ أُنزِلَ إِلَيۡكُمۡ وَمَآ أُنزِلَ إِلَيۡہِمۡ خَـٰشِعِينَ لِلَّهِ لَا يَشۡتَرُونَ بِـَٔايَـٰتِ ٱللَّهِ ثَمَنً۬ا قَلِيلاً‌ۗ أُوْلَـٰٓٮِٕكَ لَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ‌ۗ إِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ

And there are, certainly, among the people of the Scripture (Jews and Christians), those who believe in Allâh and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allâh. They do not sell the Verses of Allâh for a little price, for them is a reward with their Lord. Surely, Allâh is Swift in account. [Qur’an, Soorat Aal-’Imraan 3:199] Continue reading

What You Should Do In The Following Situations…

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Sheikh Muhammad Salih Al-Munajjid
Language: English | Format: PDF | Pages: 45 | Size: 1 MB

Praise be to Allaah, the Lord of the Worlds, and peace and blessings be upon the most noble of the Prophets and Messengers, our Prophet Muhammad, and upon all his family and companions.

The Muslim may be faced with a number of emergency situations in his life, where he needs an immediate answer as to how he should act in that particular situation. In most cases, however, it is not possible to look for or ask about the appropriate Islamic rulings at that time.

This proves the importance of learning about Islam and knowing the rules of sharee’ah, so that when a Muslim needs this information, he will have it at hand and will thus be able to save himself or his Muslim brother from doing something haraam or making a mistake. In so many cases, ignorance can lead to corruption of worship or – at the very least – acute embarrassment. It is unfortunate that an imaam may mistakenly stand up for a fifth rak’ah, and there may be nobody in the congregation or the mosque who knows what the rulings of sharee’ah say should be done in such a situation. Or a traveller who is intending to perform ‘umrah may come to the airport at the last minute, and suddenly discover that he has forgotten his ihraam garments, but he has no time to do anything about it, and there is nobody among the Muslim in the airport who can tell him what he should do in this emergency. Or a man may come to the mosque on an occasion when the prayers have been joined together because of rain: the congregation is already praying ‘ishaa’ but he has not yet prayed maghrib, so he is confused as to what he should do. In such a situation the people may embark upon a debate based only on ignorance, and so confusion will reign in the mosques. In many individual and personal matters, ignorance may lead to embarrassment and even sin, especially when a person is in the position of having to make a decision and he does not have sufficient knowledge on which to base that decision.

People in this world have prepared information telling people how to behave in emergency situations: what to do if fire breaks out, if someone is drowning, if a scorpion bites, if there is a car accident, if someone is bleeding or has broken a bone… All of these first aid procedures are well known; they teach them to people and hold special courses. How much more important is it, then, that those who are concerned with the Hereafter should learn and teach the rules of this religion!

At this point, we should note the importance of differentiating between hypothetical matters which rarely, if ever, happen, and matters which we know from experience do happen to people and are asked about.

With regard to the first type (hypothetical situations), asking about them is a fruitless waste of time, which is not allowed in Islam. The Prophet SAWS (peace and blessings of Allah be upon him) warned us against this when he said: “Accept what I have left you with, for the people who came before you were only destroyed because of their excessive questioning and their disputing with their Prophets…” (Reported by al-Bukhaari and Muslim; this version was reported by Muslim, no. 1337, vol. 2, p. 975)

Commenting on this hadeeth, Ibn Rajab (may Allah have mercy on him) said: “These ahaadeeth indicate that it is forbidden to ask questions unnecessarily… or to ask questions out of stubbornness or an intention to mock.” (Jaami’ al-‘Uloom wa’l-Hukm by Ibn Rajab, 1/240, edited by al-Arna’oot)

This is how we interpret the words of a group of the salaf, such as the report that when Zayd ibn Thaabit, may Allah be pleased with him, was asked about something, he would say, “Has it really happened?” If they said “No,” he would tell them, “Leave it until it really happens.” (Reported by Ibn Rajab, op. cit., 1/245; see also similar reports in Sunan al-Daarimi, 1/49, and Jaami Bayaan al-‘Ilm by Ibn ‘Abd al-Barr, 2/174).

With regard to the second type, matters that really happen, then it is good to ask about them. The Companions of the Prophet SAWS (peace and blessings of Allaah be upon him) sometimes asked him about things before they happened, but it was so that they could act accordingly when these things did happen. For example, they asked him: “We are going to meet with the enemy tomorrow, and we do not have knives, so should we use dried sugar canes as weapons?” They asked him about the rulers who he had told them would come after him, and whether they should obey them or fight them. Hudhayfah asked him about al-fitan (times of tribulation) and what he should do at such times. (Jaami’ al-‘Uloom al-Hukm, 1/243). This indicates that it is permissible to ask about things which are expected to happen.

There follows a discussion about some issues that people are likely to face in real life. These are practical matters which have happened and could happen to some people. In each case, the answer is accompanied by a reference to the sources in the work of trustworthy scholars. There may be differing opinions in some cases, but the answer has been limited to one viewpoint, the one based on the soundest evidence, for the sake of brevity and ease of understanding. I ask Allah to benefit me and my brothers in Islam in this world and on the Day of Judgement. May He reward with good all those who share in this endeavour, for He is the Most Kind and Generous. Allah knows best. Continue reading

The End Of The World

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Shaykh Muhammad Mitwalli Al Sharawi
Language: English | Format: PDF | Pages: 82 | Size: 3 MB

From the pen of the late, famous scholar Shaykh Muhammad Mitwalli al-Sha’rawi. The question of the end of the world is a topic  which has captured the interest of all, including scientists and the pseudo-scientists who offer theoretical predictions about  how the world will come to an end. Such theories change on a regular basis because they are not based on true knowledge, which  is to be found only in Allah’s Revelation. In this book Shaykh Al Sha’rawi points out the contrast between the changing  perspective of the human being and immutable universe in which he lives and which provides the human being with evidence of  his Creator. He also points out how the apparent stability of the universe can delude someone lacking belief in the Creator so  that he fails to realise the true nature of existence, the transience of the human being and the necessity of awakening from  the delusion of his own power before death forces him to wake up.

Shaykh Muhammad Mitwalli ash-Sha’rawi was born in a middle class family in the village of Daqadus in Egypt. Educated at the  famours Al Azhar University where Scholars where scholars such contributed Shaykh Ahmad Yusuf Nagati, Shaykh Ahmad `Imara,  Shaykh Ibrahim Hamrush, Saykh Muhammad Mustafa al Maraghi. Shaykh al-Sha’rawi mentions other non-Azharites whose knowledge he  benefited from including Imam Hassan al-Banna who had a unique mythology of lecturing.

Shaykh al-Sha’rawi started his Azharite teaching work in Tanta’s institute of religious studies. He was then transferred to  equivalent institutes in al-Zaqaziq, Alexandria and King Abd al-Aziz al-Sa’ud university in Makkah.

He retired from the Azharite career in 1976. In the same year he was appointed by president Sadat as a minister of Waqf. He  stayed in that position for two years.

In 1980 he started his famous Friday lessons on the Egyptian television. His speaches in Qur’an interpretation (Tafsir)  attracted a massive audience that is probably unparalleled by any contemporary Azharite. Continue reading

The Islamic Laws Of Animal Slaughter

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Mufti Muhammad Taqi Usmani
Language: English | Format: PDF | Pages: 154 | Size: 3 MB

There is a growing sense of concern today among consumers, Muslim and non-Muslim alike, about the healthfulness of what they eat. Health food stores have gained a prominent status in the US, and many consumers review every last ingredient listed in a food item’s nutritional facts list to ensure that they meet their dietary standards. Muslims must be even more conscientious of what they consume, as a Muslim’s diet must, above all, be lawful (halal) under Islamic law, as well as wholesome (tayyib). The Qur’an states, “O people, eat from whatever is upon the earth that is lawful and wholesome” (2:168).

Of all types of food, one that has become the cause of controversy among Muslims the world over is slaughtered meat. Muslim sources without the guidance of scholars have spread inaccurate information about Islam’s rules and regulations for animal slaughter, leaving Muslims confused about the facts. Authored by a Muslim scholar recognized worldwide for his mastery of Islamic jurisprudence, The Islamic Laws of Animal Slaughter clears up the confusion. The author presents a brief, structured analysis of Islam’s laws for animal slaughter, as well an overview of their practical application in the modern world. A couple of articles, appended specially for this translation, round off the discussion by addressing matters particularly relevant to Muslims in the US and other Western nations.

“An engaging, enlightening, and intellectually thought-provoking work that reassures Muslims that it is still possible to consume Halal and pure sustenance in this extremely complex world.” —Halal Monitoring Committee (HMC), UK. Continue reading

Bilal – From Slave To Master

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Sheikh Zahir Mahmood

A few people stand in the face of tyranny with endurance when they believe in the true and eternal message of Islam. This book sheds light on the life and struggle of the greatest example of endurance. Bilal bin Rabah whom Islam changed from a weak slave to a great hero, stood firm in the face of oppression and hence taught generations to come how a Muslim should act when his Faith is challenged. He was the only Mu’adhdhin (caller to prayer) during the lifetime of the Prophet*. His emblem all his life was `Allah is One, Allah is One.’

This erudite scholar was born in England and has gained licenses to teach (ijaazas) in many Islamic sciences including Qur’an, Jurisprudence (Fiqh) and Traditions (Hadith) of The Prophet (SAW) from various Shyukh.

Following the completion of his secular studies at the age of 16, he enrolled at Dar al-Uloom al-Arabiyya al-Islamiyya, Bury (a satellite college to al- Azhar University), where he initiated his studies of the Alimiya course. Thereafter, he studied 3 years in the presitigious seat of learning al-Jamia al- Islamiyya Karachi, Pakistan. Continue reading

Let The Bible Speak

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Abdul Rahman Dismashkiah
Language: English | Format: PDF | Pages: 77 | Size: 6 MB

The book of the religion remains always as proof of the religion. If the book is right then its religion is right, if it is wrong: then its religion is wrong.

To consider any scripture as a (HOLY BOOK) it should: – be free of errors, contradictions. – be free of omissions, additions, distortions, alterations. – be free of the low, obscene words. – be free of slander, of God, God’s Prophets. – be free of racism. – describe God in the best possible way, not negatively. – be expressed in the most beautiful language, the language of the creator of languages. – It should not permit what God has forbidden, nor forbid what God has allowed.

You should know that God has prepared a day of reckoning when he will ask you about your sincerity in seeking the truth. – Who ever sincerely sought the truth will be guided, but all those who ignore the truth stubbornly count themselves among the looser on the Day of Judgment. – People to day struggle to enjoy life, why do not they struggle for Paradise? – Why are they after temporary pleasure? While forgetting the ever lasting bliss? – To discover the truth you need to do two things: an enlightened scientific and attentive attitude. A desire to find the truth, no matter where it is. An open mind, free of prejudice and bigotry.

The seeker of truth should fear falsehood, supporting truth and make a firm commitment to it. 1- We turn honestly and sincerely to our Lord, and seek His guidance to reach the truth. 2- How much are we in need of a firm vision of truth and a solid commitment to it, how desperate is our need to appeal to our Lord earnestly for guidance and help in following it. For without God’s help and guidance no one will ever find truth. May Allah guide us always closer to the truth. Continue reading

The Universality Of Islam

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Abdullah Bin Hadi Al-Qahtani
Language: English | Format: PDF | Pages: 135 | Size: 3 MB

The universality of Islam is an undeniable fact, a characteristic peculiar to Islam, the Righteous Religion. Almighty Allah has assigned Muhammad Ben Abdullah as Prophet and Messenger to the entire mankind, revealing to him His Holy Book to serve as a means of guidance and a reminder to all humanity. It was the will of Almighty Allah to make the Islamic Message the seal of revealed messages, which thus gave form and substance to the Righteous Religion. Continue reading

Arabic-English Dictionary: The Hans Wehr Dictionary Of Modern Written Arabic

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J. Milton Cowan
Language: Arabic – English | Format: PDF | Pages: 1130 | Size: 40 MB

The Hans Wehr Dictionary of Modern Written Arabic combines authority and compactness, providing the serious student of the Arabic language with an essential resource in their pursuit. What distinguishes it from other dictionaries is its arrangement according to the root letters of a word. In addition to this, its also rich in common and classical phrase and examples of use. Continue reading

Learn Arabic Online: Multimedia E-Course

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This multimedia course is based on “step by step Approach to reading and writing Arabic” by Mohi e-Din Saleh. It assumes that the reader knows nothing about the Arabic language. It has ten lessons and every lesson should take no longer than an hour . If you are a beginner, I recommend that you begin with Lesson One and progress through the course lesson by lesson. Just take your time and be sure to try all the problems. After you finish this course you’ll be ready to read the holy Quran ‘Insha’Allah’, as well as to have the ability to write in Arabic. Continue reading

Al-Ahkam As-Sultaniyyah: The Laws Of Islamic Governance

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Abu’l Hasan al-Mawardi
Language: English | Format: PDF | Pages: 386 | Size: 6 MB

Al-Ahkam as-Sultaniyyah written in the fith Century Hijri is perhaps the single most comprehensive account of the workings of Islamic governance and equally a highly influential theoretical outline of the nature of that governance.

Woven throughout it are accounts of the first community of Islam and the judgements of the early scholars of the salaf which are the book’s lifeblood and its light.

Covering all the various aspects of the deen of Islam which are the concern and responsibility of the Khalifah, his amirs, his wazirs (ministers) and deputies. The rights and duties of these persons are expounded in detail.

The Author

Abu al-Hasan Ali Ibn Muhammad Ibn Habib al-Mawardi was born at Basrah. He learned Fiqh (Islamic jurisprudence) from the jurist Abu al-Wahid al-Simari. He then went to Baghdad for advanced studies under Sheikh Abd al-Hamid and Abdallah al-Baqi.
His proficiency in jurisprudence Ethics, Political science and literature proved useful in securing a respectable career for him. After his initial appointment as Qadi (Judge), he was gradually promoted to higher offices, till he became the Chief Justice at Baghdad. The Abbasid Caliph al-Qaim bi Amr Allah appointed him as his roving ambassador and sent him to a number of countries as the head of special missions. In this capacity he played a key role in establishing harmonious relations between the declining Abbasid Caliphate and the rising powers of Buwahids and Seljukes.

He was favoured with rich gifts and tributes by most Sultans of the time. He was still in Baghdad when it was taken over by Buwahids. Al-Mawardi died in 450 AH (1058 AD)

The Translator

Dr. Asadullah Yate studied at the University of Cambridge and received his doctorate (PHd) in 1987. He has studied with teacher Shaykh Abdal Qadir al-Murabit as-Sufi and has translated, on his behalf, books such as The Secret Garden of Shaykh Mahmud Shabistari, and is presently engaged in a translation from Arabic of the Kitab al-Mufeed of Shaykh asch-Shinqeeti and Necip Fazil’s Ulu Hakan from Turkish. One of his recent books is Ibn Rushd – Mujtahid of Europa. Continue reading

Arabic Tutor (4-Volume Set)

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Moulānā Àbdus Sattār Khān
Language: English | Format: PDF | Items: 6 | Pages: 1720  | Size: 15 MB

“From the Treasures of Arabic Morphology” is a comprehensive book of Ilmus Sarf. Please note that “From the Treasures of Arabic Morphology” has been published by Zamzam publishers of Karachi, Pakistan. (www.zamzampub.com) Anyone requiring a copy may do so by contacting the publishers directly. Although the quality of the print is not very good, it will suffice for the incumbent student who requires a book on Sarf urgently, until a new edition is printed. Continue reading