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Sabina Tariq

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zamzam kamaludin

Personality  - 
Beautiful Eid Mubarak in the world.
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hemin darwesh

History of Islam  - 
A romentic Story ..... . ☺☺👇👇
Prophet muhammad Once went home late at night and sleept in front of his house as he didn't want to awake aisyah. However, he didn't realise that aisyah was also sleeping behind the door waiting for him.
Is there Any other Story that is more romentic than his??

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Quran  - 
Tafseer Series: Part 02

At-Tayseer fee Usool At-Tafseer By Sheikh 'Ata Abu Al-Rashtah
Ayaat 3-5:

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ 3
والَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالآخِرَةِ هُمْ يُوقِنُونَ 4
أُوْلَـئِكَ عَلَى هُدًى مِّن رَّبِّهِمْ وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ 5

3. Who believe in the Ghaib and perform As-Salât, and spend out of what we have provided for them.
4. And who believe in what has been sent down to you and in what was sent down before you, and they believe with certainty in the Hereafter.
5. They are on guidance from their Lord, and they are the successful.

After Allah mentioned al-Muttaqoon in the second verse, He mentioned in these verses some of their characteristics that made them among the guided and successful. So He (سبحانه) mentioned their Iman in the ghayb (the unseen) and in what Allah sent of books to His messengers. Then He mentioned their Iman in the akhirah (afterlife). Likewise, He (سبحانه) mentioned their establishing of as-Salah and their spending of what He provided for them.

The one who contemplates on these verses finds the following:

1. Allah (سبحانه) made success the consequence of two matters: The first linked on Iman

يُؤْمِنُونَ بِالْغَيْبِ,
يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ
وَبِالآخِرَةِ هُمْ يُوقِنُونَ

and the second linked to the al-‘amal as-Salih (good actions).

يُقِيمُونَ الصَّلاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ
(just as) Allah (سبحانه) connected al-Iman and good actions in many verses

الَّذِين آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ

2. After Allah (سبحانه) mentioned the iman in the ghayb, He came back to mentioning iman in the akhirah which is a part of the ghayb. This is from the style of mentioning the specific after the general, in order to make its importance stand out. Iman in the ghayb is from the aqeedah and Iman in the akhirah is an important matter of it. The Muslim should remember the akhirah continuously striving for it much more than his striving for the dunya.

3. When Allah (سبحانه) mentioned al-ghayb, al-Akhirah and the revealed book, He explicitly mentioned iman in them. But, when He mentioned the good actions and spending, He mentioned performing them, i.e. al-qiyam bihaa, which indicates that iman is other than the shariah rules. Iman is confined to at-Tasdeeq al-jazim (decisive belief) like Iman in Allah, the day of judgment, the angels, the book, the Prophets and the decree (al-qadr) the good and the bad of it.

The practical shariah rules are in that which its implementation was requested, i.e. doing the action. What confirms that iman is other than action, is that Allah (سبحانه) mentioned a series of matters in the previous verses: the ghayb, the prayer, spending, the revealed book, the akhirah. When He mentioned the requested stance towards them, He mentioned iman in the ghayb, the revealed book and the akhirah; i.e. in relation to what has decisive belief in it.

But, he mentioned performance in relation to that which action was requested, like the prayer and spending, despite the fact that the mention of prayer and spending in the verse came between the types of iman.

* * *

Here, it is necessary to pause at the topic The Shariah Rules and Iman to explain the difference between them both. So, I say (wa billahi at-taqfiq)

Iman is linked to at-tasdeeq al-jazim (decisive assent), whereas the shariah rules are linked to performing actions and establishing them. So, Iman is التصديق الجازم المطابق للواقع عن دليل ‘at-tasdeeq al-jazim al-muTabiq lil-waqi’ ‘an daleel’ The decisive assent conforming to reality with an evidence.

at-tasdeeq al-jazim (decisive assent) means definite conviction that does not have the possibility of uncertainty nor open to doubt. This is the linguistic meaning itself for Iman, i.e. at-tasdeeq al-jazim. al-muTabiq lil-waqi’ (conforming to reality) means that the sensed reality affirms it and does not contradict it. For it to become decisive assent and in conformity with reality, it must have a definite evidence, whether that evidence is:

‘aqli (intellectual), i.e. the result of an intellectual study of the sensed reality. Such as a study of the sensed creation to prove that Allah (سبحانه) is its creator. Or, a study of Allah’s revealed speech – the Qur'an al-karim – to prove that it is Allah’s speech and not the speech of mankind, and therefore prove that Muhammad, who came with Allah’s speech is a messenger from Allah.

Or (the evidence could be) naqli (transmitted), i.e. by way of transmission definitely from Allah (سبحانه) in His Noble Book, or from His messenger (صلى الله عليه وسلم) in the mutawatir hadith from him (صلى الله عليه وسلم). That is like the iman in the unseen, the Angels, the previously revealed books, the previous prophets, the last day and the qadr, its good and bad. He (سبحانه) says in surah an-Nissaa’ verse 136:

يَا أَيُّهَا الَّذِينَ آمَنُواْ آمِنُواْ بِاللّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَابِ الَّذِيَ أَنزَلَ مِن قَبْلُ وَمَن يَكْفُرْ بِاللّهِ وَمَلاَئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الآخِرِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيدًا

“O you who believe! Believe in Allah, and His Messenger, and the Book which He has sent down to His Messenger, and the Scripture which He sent down to those before, and whosoever disbelieves in Allah, His Angels, His Books, His Messengers, and the Last Day, then indeed he has strayed far away.”

And he (صلى الله عليه وسلم) said in reply to the question of Jibreel (عليه سلام) about iman:

أن تؤمن بالله، وملائكته، وكتبه، ورسله، باليوم الآخر والقدر خيره وشره من الله تعالى

“to have iman in Allah, His Angels, His books, His messengers, the last day and al-qadr, its good and bad is from Allah تعالى”

This is iman and with that meaning it is the opposite of kufr. Other than the mu’min is definitely a kafir and there is no half mu’min and half kafir.

Allah says of the comparison of Iman with kufr:

إِنَّ اللَّهَ لاَ يَسْتَحْيِي أَن يَضْرِبَ مَثَلاً مَّا بَعُوضَةً فَمَا فَوْقَهَا فَأَمَّا الَّذِينَ آمَنُواْ فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ وَأَمَّا الَّذِينَ كَفَرُواْ فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَـذَا مَثَلاً يُضِلُّ بِهِ كَثِيراً وَيَهْدِي بِهِ كَثِيراً وَمَا يُضِلُّ بِهِ إِلاَّ الْفَاسِقِينَ

“Verily, Allah is not ashamed to set forth a parable even of a mosquito or what is bigger than it. As for those who believe, they know that it is the Truth from their Lord, but as for those who disbelieve, they say: "What did Allah intend by this parable?" By it He misleads many, and many He guides thereby. And He misleads thereby only those who are al-fasiqoon” [al-Baqarah: 26]

إِنَّ الَّذِينَ اشْتَرَوُاْ الْكُفْرَ بِالإِيمَانِ لَن يَضُرُّواْ اللّهَ شَيْئًا وَلهُمْ عَذَابٌ أَلِيمٌ

“Verily, those who purchase disbelief at the price of iman, not the least harm will they do to Allah. For them, there is a painful torment.” [aal-‘Imran: 177]

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَـَذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُم بِاللّهِ وَالْيَوْمِ الآخِرِ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلاً ثُمَّ أَضْطَرُّهُ إِلَى عَذَابِ النَّارِ وَبِئْسَ الْمَصِيرُ

“And when Ibrahim said, "My Lord, make this city a place of security and provide its people with fruits, those of them who believe in Allah and the Last Day." He answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!" [al-Baqarah: 126]

اللّهُ وَلِيُّ الَّذِينَ آمَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّوُرِ وَالَّذِينَ كَفَرُواْ أَوْلِيَآؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَاتِ أُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ

“Allah is the Wali of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their auliyaa are taghut, they bring them out from light into darkness. Those are the dwellers of the Fire, and they will abide therein forever.” [al-Baqarah: 257]

وَلَـكِنِ اخْتَلَفُواْ فَمِنْهُم مَّنْ آمَنَ وَمِنْهُم مَّن كَفَرَ

“but they differed - some of them believed and others disbelieved” [al-Baqarah: 253]

يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكْفَرْتُم بَعْدَ إِيمَانِكُمْ فَذُوقُواْ الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ

“On the Day when some faces will become white and some faces will become black; as for those whose faces will become black: "Did you reject iman after accepting it? Then taste the torment for your kufr." [aal-‘imran: 106]

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ زَحْفاً فَلاَ تُوَلُّوهُمُ الأَدْبَارَ

“O you who believe! When you meet those who disbelieve in a battle-field, never turn your backs to them.”[al-Anfaal: 15]

أَمْ تُرِيدُونَ أَن تَسْأَلُواْ رَسُولَكُمْ كَمَا سُئِلَ مُوسَى مِن قَبْلُ وَمَن يَتَبَدَّلِ الْكُفْرَ بِالإِيمَانِ فَقَدْ ضَلَّ سَوَاء السَّبِيلِ

“Or do you want to ask your Messenger as Musa was asked before. And he who changes iman for kufr, verily, he has gone astray from the right way.” [al-Baqarah: 108]

And other verses.

This is in relation to Iman, so it is linked to at-tasdeeq al-jazim.

As for the shariah rules, they are linked to implementation, whether positively or negatively, i.e. like performing the prayer or the prohibition of stealing.

The one who differs with the shariah rules differs from the one who differs with al-iman (al-aqeedah). The lack of iman is kufr, whereas the lack of implementing the shari’ah rule is fisq (transgression) and sinfulness, but is not kufr except if it was rejection or denial, or was connected to a kufr aqeedah, such as the one who does not pray while denying the obligation of prayer, or drinks wine denying its prohibition, or prostrates to an idol, or prays the prayer of the disbelievers, or such like.

[Those who refused to pay zakat in the time of Abu Bakr (رضي الله عنه) disbelieved because they denied it and sought the removal if its obligation from them. So, they were considered to be murtadeen (those who changed their deen) and were fought on that basis.

Like this, Iblis disbelieved, Allah curse him, when he refused to prostrate, denying the soundness of Allah’s command in his opinion, Allah’s curse be upon him. He saw that it is correct that Adam should prostrate to him, as he was created from fire and Adam from mud.

قَالَ مَا مَنَعَكَ أَلاَّ تَسْجُدَ إِذْ أَمَرْتُكَ قَالَ أَنَاْ خَيْرٌ مِّنْهُ خَلَقْتَنِي
مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ

“(Allah) said: "What prevented you that you did not prostrate, when I commanded you?" Iblis said: "I am better than him, You created me from fire, and him You created from clay." [al-A’raf: 12] ]

Therefore, committing a sin differs from kufr. I say this because we hear these days those who declare his Muslim brother a kafir based on dhann (suspicion and doubt), such that takfeer (declaring another a kafir) became easy for them, while takfeer of a Muslim without a qataiy (certain) evidence is a grave matter in Islam. Rasool Allah (صلى الله عليه وسلم) said:

من قال لأخيه يا كافر ، فقد باء بها أحدهما

“Whoever said to his brother, O kafir, one of the two will yield that” compiled by Ahmad.

So, whoever sees his brother committing a sin, does not rush to takfeer, rather he rushes to enjoin him to good and forbid his munkar, to straighten his brother’s situation, so he acknowledges his sin, and repents to his Lord (سبحانه).

Iman is linked to at-Tasdeeq al-jazim and its place is in the heart. We are not able to reveal what is inside the heart, except if its owner clearly explicitly informs us, hence we said that the takfeer of a Muslim without definite evidence (daleel qata’iy) is a serious issue with Allah.

That is from one angle. From another angle, the one who outwardly shows Islam, but in his heart rejects it, then that Islam will not benefit him with Allah, rather it increases his punishment upon punishment, because it is the Islam of the hypocrites (al-munafiqoon).

إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الأَسْفَلِ مِنَ النَّارِ وَلَن تَجِدَ لَهُمْ نَصِيرًا

“Verily, the hypocrites will be in the lowest depths (grade) of the Fire; no helper will you find for them.” [an-Nisaa: 145]

Because of that, Allah denounced the statement of the Arab Bedouin “آمنا” (we have iman) on their tongues but without entering their hearts, even though they behaved like the Muslims externally

قَالَتِ الْأَعْرَابُ آمَنَّا قُل لَّمْ تُؤْمِنُوا وَلَكِن قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ وَإِن تُطِيعُوا اللَّهَ وَرَسُولَهُ لَا يَلِتْكُم مِّنْ أَعْمَالِكُمْ شَيْئًا إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

“The Bedouins say: "We have Iman." Say: "You do not have Iman, but say, 'We have surrendered,' for Iman has not yet entered your hearts. But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds. Verily, Allah is Oft-Forgiving, Most Merciful." [al-Hujaraat: 14]

In this verse is a further explanation about dealings in the dunya. So, whoever shows Islam without revealing his kufr in a clear way, so he is dealt with ostensibly as the Muslims are dealt with, even if he was a kafir in his heart, known to Allah.

All of that is to prevent takfeer of the people based on dhann without certainty, because iman is linked to at-tasdeeq al-jazim al-mutabiq lil-waqi ‘an daleel (The decisive assent conforming to reality with an evidence) – as we explained before.

Not declaring the perpetrator of a sin a kafir does not mean to belittle the status of sin, rather the sin is a serious matter in Islam. Its perpetrator has a punishment in this life and the next, however, takfeer of the Muslim without a definite evidence is a serious matter with Allah, so takfeer of the Muslim is not right for any sin, so long as nothing from Islam is denied.

#Tafseer #Quran #QuranTafseer #Islam #Muslim  
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Selectively edited conspiracy documentary designed to bash Jews, don't muslims get tired of believing in insane stuff?
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Islam is the true way of life , it is eternal and will lead you to inner peace, perfection, spirituality, in this life and the hereafter. Our goal is gain Jannah ,not Jahhanam.

Nishat Zubairi

Akhira and Death  - 
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History of Islam  - 
Liberation of Makkah – 20th #Ramadhan  

This is an extract from the book “The Islamic State” by Sheikh Taqiuddin an-Nabahani.

As soon as the treaty of Hudaybiyah was signed between the Messenger of Allah صلى الله عليه وآله وسلم and the Quraysh, the tribe of Khuza’ah came under the protection of Allah’s Messenger صلى الله عليه وآله وسلم and Banu Bakr sided with the Quraysh. Relations between the Quraysh and the Messenger of Allah صلى الله عليه وآله وسلم remained peaceful and both sides resumed their business. The Quraysh expanded their trade in order to make up for what they had lost during the wars against the Muslims. Allah’s Messenger صلى الله عليه وآله وسلم pursued his task of conveying the Message of Islam to the whole of mankind while simultaneously strengthening the position of the Islamic State over the Arabian Peninsula and providing safety and security within the State itself.

The Messenger of Allah صلى الله عليه وآله وسلم defeated the Jewish fortifications at Khaybar and then he صلى الله عليه وآله وسلم sent his envoys to the kings of various states and established foreign contacts. He صلى الله عليه وآله وسلم expanded the authority of the Islamic State to the point where it engulfed the whole of the Arabian Peninsula. Then exactly one year after al-Hudaybiyah the Messenger of Allah صلى الله عليه وآله وسلم called on the people to prepare for the ‘Umra ul Qada (making up the Umrah missed at Hudaybiyah) having been excluded from performing it the previous year. A convoy of two thousand men marched from Madinah and, in accordance with the Hudaybiyah agreement, none of the men carried more than the single sword in its sheath as prescribed by it.

However, the Messenger of Allah صلى الله عليه وآله وسلم feared betrayal by the Quraysh and he prepared an army of a hundred riders appointing Muhammad ibn Maslamah at its head, with instructions to lead the convoy, but not to trespass the sanctity of Makkah, which they duly obeyed. The Muslims went on to perform the fulfilled ‘Umrah and they returned to Madinah without incident. After their return to Madinah the people of Makkah began embracing Islam. Khalid ibn al- Walid, ‘Amr ibn al-‘As and the guardian of the Ka’bah, ‘Uthman ibn Talhah embraced Islam, followed by a large number of people from Makkah. The Muslims grew stronger by the day, whereas fear and weakness crept into the Quraysh’s ranks.

When the Muslims returned from the battle of Mu’tah, having suffered a large number of casualties, the Quraysh deemed that the Muslims were finished, so they motivated the tribe of Banu Bakr against Khuza’ah and supplied them with weapons. Banu Bakr attacked Khuza’ah killing some of their men and the remaining Khuza’ah fled to Makkah for refuge. ‘Amru ibn Salim al-Khuza’i then hurried to Madinah and told the Messenger of Allah صلى الله عليه وآله وسلم what had happened and implored his help. The Messenger of Allah صلى الله عليه وآله وسلم replied, “May you be helped, O ‘Amru ibn Salim.”

Upon this the Messenger of Allah صلى الله عليه وآله وسلم decided that this breach of the treaty by the Quraysh could not be ignored nor could it be corrected except by the conquest of Makkah. The Quraysh became afraid of the consequences of breaking the treaty, so they sent Abu Sufyan to Madinah with the aim of strengthening the treaty by asking for an extension. However, Abu Sufyan did not go directly to meet Allah’s Messenger صلى الله عليه وآله وسلم and instead went to the home of his daughter Umm Habibah, wife of the Messenger of Allah صلى الله عليه وآله وسلم. As he moved to sit on the Messenger of Allah’s bed she folded it up so that he could not sit on it. When her father asked her whether she had folded it because he was too good for it or whether it was too good for him, she replied, “It is the Messenger of Allah’s bed and you are a filthy polytheist so I do not want you to sit on it.” Abu Sufyan replied, “By Allah since you left me you have turned bad.” He then left in a rage.

Later Abu Sufyan managed to talk to the Messenger of Allah صلى الله عليه وآله وسلم and to ask for the extension to the treaty which he so badly desired, but he did not receive any reply as he was ignored completely. Next he went to Abu Bakr and pleaded with him to speak to the Messenger of Allah صلى الله عليه وآله وسلم on his behalf. Abu Bakr refused to do so. Then he approached ‘Umar ibn al-Khattab who rebuked him harshly saying, “Should I intercede for you with the Messenger of Allah? By Allah if I had only an ant I would fight you with it.” Finally he went to see ‘Ali ibn Abi Talib who was with Fatimah and he appealed to him to intercede with the Messenger of Allah صلى الله عليه وآله وسلم. ‘Ali answered that if the Messenger of Allah صلى الله عليه وآله وسلم had determined a thing then it was useless for anyone to try to talk him out of it. Turning to Fatimah he asked her to let her son Hasan be a protector between men. She said, “None could give protection against the Messenger of Allah.”

At this point Abu Sufyan became desperate and he rode off shortly back to Makkah where he told his people about his experience in Madinah. Meanwhile, the Messenger of Allah صلى الله عليه وآله وسلم urged his people to prepare for battle and he marched with them towards Makkah. He صلى الله عليه وآله وسلم was hoping to take the Quraysh by surprise in order to force them to surrender and thus avoid bloodshed.

The Muslim army numbering ten thousand set off from Madinah to conquer Makkah. They eventually reached Marr al-Dahran, which was about five kilometers from Makkah, without the knowledge of the Quraysh. Although, the Quraysh expected an invasion and their leaders were still debating how they should counter it. During this time, the ever vigilant Abu Sufyan came out to assess the danger that was looming over Makkah when he was met by al- ‘Abbas, who had by then accepted Islam. He was riding the Messenger of Allah’s white mule on an errand to warn the Quraysh to seek protection or face annihilation from the Muslims, since the Quraysh were not in a position to stand in the Messenger of Allah’s way. Al-‘Abbas said to Abu Sufyan, “This is the Messenger of Allah and his army and I fear for you and the Quraysh if he should enter Makkah by force.” Abu Sufyan asked, “What is there to do?” Al- ‘Abbas asked him to ride behind him and together they would go to meet the Messenger of Allah صلى الله عليه وآله وسلم and seek his protection. As they proceeded through the Muslim encampment, they passed by ‘Umar’s fire. ‘Umar recognized the Messenger’s mule and also spotted his implacable enemy Abu Sufyan.

Realizing that al-‘Abbas wanted to seek protection for Abu Sufyan, ‘Umar dashed to the tent where the Messenger of Allah صلى الله عليه وآله وسلم was in order to ask him to cut off Abu Sufyan’s head. However, al-‘Abbas galloped his mule there ahead of ‘Umar exclaiming as he entered, “O Messenger of Allah, I have offered him my protection.” A serious argument between ‘Umar and al-‘Abbas arose, whereupon the Messenger of Allah صلى الله عليه وآله وسلم said to al-‘Abbas, “Take him away to your quarters and bring him back in the morning.” The next day Abu Sufyan was brought to the Messenger of Allah صلى الله عليه وآله وسلم whereupon he embraced Islam.

Al-‘Abbas said to the Messenger of Allah صلى الله عليه وآله وسلم, “O Messenger of Allah! Abu Sufyan is a man who likes to have some cause for pride, could you not do something for him?” Upon hearing this Allah’s Messenger صلى الله عليه وآله وسلم proclaimed that, “He who enters Abu Sufyan’s house is safe, and he who locks his door is safe, and he who enters the Masjid is safe.” Allah’s Messenger صلى الله عليه وآله وسلم then ordered that Abu Sufyan be detained in the narrow part of the valley where the mountain projected so that the whole Muslim army would pass by him and he would see them. Afterwards, he hurried back to his people shouting at the top of his voice, “This is Muhammad who has come to you with a force you cannot resist. He who enters Abu Sufyan’s house is safe, and he who locks his door is safe, and he who enters the Masjid is safe.” On hearing this the Quraysh aborted their resistance. Then the Messenger of Allah صلى الله عليه وآله وسلم marched and entered Makkah, while remaining on the alert. He صلى الله عليه وآله وسلم had instructed his commanders to split into four divisions and not to fight or shed any blood unless they were forced to do so. The army entered Makkah meeting no resistance except the division of Khalid ibn al-Walid, who quickly dealt with it.

The Messenger of Allah صلى الله عليه وآله وسلم dismounted at the top of Makkah where he stopped for awhile before marching towards the Ka’bah, which he circumambulated seven times. He صلى الله عليه وآله وسلم then summoned ‘Uthman ibn Talhah and he opened the Ka’bah. People gathered around him, and he صلى الله عليه وآله وسلم addressed them by reciting the verse:

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ

“O mankind, We created you from male and female, and made you into peoples and tribes, that you may know one another. Verily, the most honourable of you in the sight of Allah is that who has “At-Taqwa”. Verily, Allah is All knowing. All-Aware.” [TMQ Al-Hujurat, 49:13]

Then the Messenger of Allah صلى الله عليه وآله وسلم asked, “O Quraysh, what do you think I am about to do with you?” They replied, “Good! You are a noble brother, son of a noble brother.” He صلى الله عليه وآله وسلم said, “Go your own way for you are free.” Inside the Ka’bah, the Messenger of Allah صلى الله عليه وآله وسلم ordered the pictures of angels and prophets which were decorating its walls to be torn down. He صلى الله عليه وآله وسلم also found a dove made out of wood which he broke in his hands and then threw it away. Lastly, Allah’s Messenger صلى الله عليه وآله وسلم pointed to the multitude of idols present with a stick in his hand and he recited the verse:

وَقُلْ جَاء الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا

“And say: Truth has come and Batil has vanished. Surely! Batil is ever bound to vanish.” [TMQ Al-Isra, 17:81]

All the idols collapsed onto their backs one after the other, then they were burned, broken up and disposed of. Now the sacred house was finally purified. The Messenger of Allah صلى الله عليه وآله وسلم remained in Makkah for fifteen days, during which time he صلى الله عليه وآله وسلم organized its affairs and taught the people Islam. Thus was Makkah completely liberated and as a result the main obstacle standing in the way of the Islamic campaign had finally been overcome. The great victory was achieved with only a few pockets of resistance, such as Hunayn and the city of Ta’if, remaining in the Arabian Peninsula. These were not expected to prove difficult to remove.
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The Unity of the Islamic Ummah

One of the falsehoods that the people of Baatil have propagated and promoted is the thought that the unity or unification of the Islamic Ummah is an impossibility. This is by aiming to create despair amongst the people in regards to achieving this truth. When the people despair in regards to the accomplishment of a matter, they will then never work for it and will accept other and less than it.

As such our rulers persisted upon the paths deception and murder, they instigated disputes and hostility amongst the Muslims whilst feeding the thoughts of partition and division in the name of independence and self-determination. As a result the Ummah was torn apart into Arab, Turkish and Persian pieces amongst others... The loyalties and allegiances became many with many differing cultures and origins including Pharaonic and Phoenician amongst others. They pushed the misconceptions by way of lies and ignorance which they called thought and scrutiny. So the Shayaateen persisted to instigate and feed thoughts that the Muslims have many languages, ethnic and national origins and that they have different problems and issues. They then used arguments such as resolving the dispute, human rights, the right of self-determination and democracy amongst others to reinforce the thoughts of separation and division and to remove the thought of unity.

What must be fully comprehended by every Muslim and what he must work and act upon its basis, is that the Islamic Ummah is one single Ummah regardless of how many and differing the ethnic origins or languages are. This Haqeeqah (truth) is a matter that is a Shar’iy obligation and if that truth is not realised today, with obstacles lying in its path, then it is Waajib (obligatory) to work to realise that and remove every obstacle that lies in its path. If some of the Muslims or many from amongst them have been deceived and taken on board thoughts that lead to mutual animosity, hatred and division then it is obligatory to carry the Da’wah to Allah, order the Ma’rouf and forbid the Munkar in order to remove these misconceptions and deceptions and to implant the correct Islamic thoughts within the people.

Allah (swt) said:

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا

And hold fast to the rope of Allah and do not divide (amongst yourselves) (Aali ‘Imraan 103).

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ

Indeed the believers are but brothers (Al-Hujuraat 10)

إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ

Indeed the most Noble of you to Allah is the one who has the most Taqwaa from amongst you (Al-Hujuraat 13).

وَإِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ

And verily this Ummah of yours is one Ummah and I am your Lord so have Taqwaa of me (Al-Mu’minoon 52).

So where the Deen is one and the Millah is one whilst the Deen is an Aqeedah and a Sharee’ah that deals with all of the affairs of the individual and the society, this would inevitably and automatically make the Muslims into one single Ummah.

Imam Ahmad related in his Musnad that the Nabi (saw) said:

الْمُسْلِمِينَ مِنْ قُرَيْشٍ وَيَثْرِبَ وَمَنْ تَبِعَهُمْ فَلَحِقَ بِهِمْ وَجَاهَدَ مَعَهُمْ أَنَّهُمْ أُمَّةٌ وَاحِدَةٌ دُونَ النَّاسِ

The Muslims from Quraish and from Yathrib and those who follow them and join with them and perform Jihaad with them are one Ummah to the exclusion of mankind.

And he (saw) said:

مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ ، كَمَثَلِ الْجَسَدِ الْوَاحِدِ ، إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّى وَالسَّهَرِ

The example of the believers in respect to the affection and mercy towards one another is like the example of one single body. If one part complains the rest of the body responds to it with fever and sleeplessness (Mutaffaq ‘Alaihi).

He (saw):

الْمُؤْمِنُونَ كَرَجُلٍ وَاحِدٍ ، إِنِ اشْتَكَى عَيْنُهُ اشْتَكَى كُلُّهُ ، وَإِنِ اشْتَكَى رَأْسُهُ اشْتَكَى كُلُّهُ

The Muslims are like a single man. If his eye complains the whole of him complains and if his head complains the whole of him complains (Muslim).

And he (saw) said:

أيُّها الناسُ ، ألا إنَّ ربَّكم واحدٌ ، ألا وإنَّ أباكم واحدٌ ، ألا لا فضلَ لعربيٍّ على عجميٍّ ، ولا لعجميٍّ على عربيٍّ ، ولا أسودَ على أحمرَ ، ولا أحمرَ على أسودَ ، إلا بالتقوى ألا هل بلَّغتُ ؟ قالوا : بلَّغ رسولُ اللهِ صلَّى اللهُ عليه وسلَّم ، قال : لِيبلِّغِ الشاهدُ الغائبَ

O people, verily your Lord is one, verily your father is one (and the same), the Arab has no superiority over a non-Arab nor does the non-Arab have superiority over an Arab, and the black has no superiority over the red nor does the red over the black, except by Taqwaa. Have I conveyed? They said: The Messenger of Allah (saw) has conveyed. He (saw) then said: Then let the one who is present convey it to the one who was absent (Al-Qurtubi in his Tafseer and said it was recorded by At-Tabari).

And the Messenger (saw) also said:

الْمُسْلِمُ أَخُو الْمُسْلِمِ ، لَا يَظْلِمُهُ ، وَلَا يَخْذُلُهُ ، وَلَا يَحْقِرُهُ . التَّقْوَى هَهُنَا ، وَيُشِيرُ إلَى صَدْرِهِ ثَلَاثَ مَرَّاتٍ . بِحَسْبِ امْرِئٍ مِنْ الشَّرِّ أَنْ يَحْقِرَ أَخَاهُ الْمُسْلِمَ ، كُلُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ حَرَامٌ : دَمُهُ ، وَمَالُهُ ، وَعِرْضُهُ

The Muslim is the brother of the Muslim, he does not transgress against him, he does not let him down, and he does not degrade him. Taqwaa is right here. (And he pointed towards his chest three times). It is enough (of a sin) for the Muslim to degrade his Muslim brother. Every Muslim in respect to his brother Muslim is Haraam, his blood, his wealth and his honour (Muslim, Ibn Maajah).

And in respect to the tribal, patriotic and nationalistic allegiances and partisanships he (saw) said:

دَعُوهَا فَإِنَّها مُنْتِنَة

Leave it for verily it is rotten (putrid) (Muslim).

Despite these clear texts the people of falsehood and misguidance however want to destroy our Ummah and so they come to advise us in the same way as Iblees came to Aadam (as) with advice.

Allah (swt) informs us about them when He said:

إِنْ تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِنْ تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا بِهَا

If good touches you, it distresses them; but if harm strikes you, they rejoice at it (Aali ‘Imraan 120).

And in His speech (swt):

قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ قَدْ بَيَّنَّا لَكُمُ الْآَيَاتِ إِنْ كُنْتُمْ تَعْقِلُونَ

Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason (Aali ‘Imraan 118).

And we feel and suffer what has happened to our situation in the shade of their hegemony and dominance and the tyranny of the agents that has been practised over us. We are massacred and displaced as individuals and collectives whilst the Muslim does not find the capability or means to extend help to his brother who is only a few kilometres from him or less. Whosoever wishes from amongst the depraved and base can subjugate us whether this is in Palestine, Syria, Lebanon, Syria, Iraq, Bosnia, Kosovo, Chechnya, Indonesia or Uzbekistan amongst other places. Our regimes and news media broadcast to us the news of our slaughters and it is witnessed as if there is no relationship existing between the Muslims.

This is whilst Allah (swt) has said:

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ

And the male believers and female believers are all ‘Awliyaa (protectors, supporters) to one another (At-Taubah 71).

And He (swt) said:

وَإِنِ اسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ

And if they seek your help in respect to the Deen then you must come to their aid (Al-Anfaal 72).

The Muslims in every part of the world must realise, fully comprehend and have belief in the Haqeeqah (truth) which is that the Muslims are one single Ummah to the exclusion of all others. They must grab hold firmly upon this definite Shar’iyah Haqeeqah and to build upon its basis whilst casting aside every other basis whatever this may be and whatever the costs or consequences are.

The Muslims are one single Ummah. This is a definite and decisive truth and will remain so as long as the Muslims remain as Muslims. It is an inevitable matter and not merely a possible one as our unity as Muslims is a natural, obvious, practical and essential matter that could be accomplished quickly. This is on the condition that it proceeds upon the right path towards accomplishing that and that it does not proceed behind the deceptions of the disbelieving colonialist States, the deceptions of our rulers, their apparatuses, manufactured movements and mouth pieces, and even if they trick and deceive us by calls towards unity.

As for the language, ethnicity, colour, origin, current problems and issues, then all of these to not specify, define or provide any thought, concept or position. They do not provide a thought about the existence of the creator, the Prophethood of Muhammad (saw), the Day of Judgement, Jannah or the fire. None of them provide a legal ruling or judgement in respect to Hajj, Sawm, truthfulness or trustworthiness, or for Khamr or Khinzeer, or do they provide a position in respect to the Yahood or any other people nor do they provide any legislation.

The problems and issues to not specify any position, stance or legislation themselves because they are not sources of legislation, solutions or treatments. Rather they are what are in need of the treatments and solutions. The source of solutions is the fundamental thought (Aqeedah), the legislative methodology and its texts i.e. the texts of the Qur’aan and the Sunnah alone.

The Unity that exists amongst people is established upon a unity or unification of thoughts, systems and laws which the people believe in and upon the unity of the feelings that are latent within their emotions or apparent.

The Islamic Ummah, in spite of all that has come to pass with her, the factors and motives in respect to her unity remain stronger and more powerful than those related to disunity and division. The motivation for the unity is represented in the Islamic Aqeedah which explains the universe, man and life and makes clear the relationship of these matters with what came before them and what comes after them, and it provides a system for regulating life, all of which is completely and perfectly present and fulfilled within Islaam.

The Muslims believe in Islaam, the Nabi (saw) and his Message, the history of Islaam is a history for all of them, the Seerah of their Nabi (saw) is their model and example which they revise and are dedicated to, and the great men of Islaam like Abu Bakr, Umar, ‘Uthmaan and ‘Ali amongst many others (rah) are their great men whom they look up to. The Muslims practise the main rites of Islaam together and the Ahkaam Ash-Shar’iyah that unify them and join them together are too numerous to be listed. They all wait for Ramadhaan to come together and then they fast together, and their hearts all incline towards the Masjid Al-Haraam. They head towards it at a single time in the same days and even the same hour whilst coming in contact with people from all corners of the world, who are undertaking the very same rituals and acts, repeating the same words, making Tawaaf, Du’aa, sacrifices and then heading together on the journey to the Masjid of the Messenger of Allah (saw) to pray there and to make Tasleem upon the Messenger in Al-Madinah Al-Munawwarah, the land of the first Islamic State. They recall the beginning of his Da’wah, his determination, perseverance, patience and victory. They then return to their lands and those close to them and discuss their experiences and receive congratulations from them. In every part of the world the condition of the Muslims is as one when they raise the Adhaan, calling with ‘Allahu Akbar’ ‘Allahu Akbar’ according to the same manner and method. The Ummah as a whole yearns and longs for the unity of the Ummah, for the return of the honour and might of Islaam and the Muslims, and for the liberation of Masjid Al-Aqsaa, Palestine and the remainder of the Muslim lands. The above just touches the surface and this is the situation of the Muslims in every part of the world whilst those who have gone away from this and have been enchanted by Shaytaan, then they merely represent a handful of those who have turned away from the Deen, and so this abnormality of theirs away from the Ummah will only lead them to the fire.

Yes, indeed Islaam is an intellectual Aqeedah, thoughts and Ahkaam which produces a truly united Ummah and melts any people or nation to be part of the Ummah and from its type and kind.

So no one should be deceived by the lies and deceptions of the people of disbelief and falsehood or their false claims. Nor should they be deceived by the media of fabrication or fabricated history which seeks to raise high the status of the low and debased peoples whilst lowereing the status of the best people and the most noble.

The reason for this fragmentation and these defeats is the existence of these systems, their apparatuses, institutions and the falsehoods they spread. The unity of the Ummah will take place upon the ruins of these despotic and tyrannical systems and regimes. The Muslims possess within them the potent great power to accomplish that. It is however concealed in our current day due to the oppression, lethalness and deception that is practiced against the Ummah.

Take for example the feelings of the Muslims in every part of the world towards what is happening to the Muslims in Syria, Afghanistan, Chechnya, Kosovo and Palestine amongst other lands. I am talking about their ‘feelings’ and not their ‘actions’ and this is because they possess their feelings, sensations and their Imaan, however, they are lacking in respect to their strength and firm will power. This has been robbed from them and is held in the hands of the regimes of disbelief and the Shayaateen from man. For this reason we see Muslims in every part of the world yearning and possessing the burning desire to support and come to the aid of their brothers in every place where they are being subjected to oppression and harm. We have seen in every part of the Muslim world how the Muslims have been incited and stirred, wanting to come to the aid of their brothers in Al-Quds (Palestine) during the Intifada (uprising) of Masjid Al-Aqsaa but they have been like roaring Lions held inside of the cages of those traitorous agent rulers. They are the enemies of the Ummah who participate in the slaughter of the Muslims, their humiliation and the loss of their lands and sanctities. We saw how they participated with the Americans, the English and the leaders of disbelief against Iraq in respect to the war and the embargo whilst they ignore the massacring of Muslims in many other places at the same time.

The examples of this are so many and all of them reaffirm the necessity and inevitability of the unity of the Islamic Ummah. Nothing is in the Ummah’s way towards achieving this apart from these deceitful sick diseased regimes who would turn into frenzied dogs if the Ummah was to realize and fully comprehend the true realities (Haqaa’iq) of Islaam and regained the will to sacrifice upon their path.

#Muslim #Islam #UnitedMuslim #MuslimUmmah #REMINDER #OneUmmah  
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We have our imam that studied the hadith. And the hadith also the words of the prophet pbuh. And the explanation of the quran also mentioning in the hadith.
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