Prophet Muhammad and Compliment Her
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Women and Islamic Law Christie S
College of William & Mary Law School William & Mary Law School Scholarship Repository Faculty Publications Faculty and Deans 2008 Lifting the Veil: Women and Islamic Law Christie S. Warren William & Mary Law School, [email protected] Repository Citation Warren, Christie S., "Lifting the Veil: Women and Islamic Law" (2008). Faculty Publications. 99. https://scholarship.law.wm.edu/facpubs/99 Copyright c 2008 by the authors. This article is brought to you by the William & Mary Law School Scholarship Repository. https://scholarship.law.wm.edu/facpubs LIFTING THE VEIL: WOMEN AND ISLAMIC LAW CHRISTIES. WARREN * "Treat your women well and be kind to them for they are your partners and committed helpers." From the Farewell Address of the Holy Prophet Muhammad1 I. INTRODUCTION By the end of February 632 and at the age of sixty-three, the Prophet Muhammad believed that his days on earth were coming to an end.2 He announced to his followers that he would lead the hajj, the annual pilgrimage to Mecca, himself that year.3 On March 3, the Prophet delivered his farewell sermon near Mount Arafat.4 Among the limited number of topics he chose to include in his last public speech, he encouraged his followers to deal justly with one another and treat women well. 5 In the modem era, the rights of women under Islamic law have come under heightened scrutiny. Some commentators find the Prophet's farewell speech to be inconsistent with the way women are treated in some areas of the Muslim world. In Saudi Arabia, for example, women may neither drive nor vote. -
Reading the Quranic Conception(S) of Justice
Wesleyan University The Honors College Reading the Quranic Conception(s) of Justice by Benedict S. Bernstein Class of 2009 A thesis submitted to the faculty of Wesleyan University in partial fulfillment of the requirements for the Degree of Bachelor of Arts with Departmental Honors from the College of Social Studies Middletown, Connecticut April, 2009 ACKNOWLEDGMENTS This thesis is the product of more that just my research and work over the past nine months. There have been many people throughout my life who have made this thesis what it is.. I have been blessed with a wonderful and loving family who have always supported me and whom I can always turn to for guidance. They have been my role models, my harshest critics, and my strongest advocates. This thesis would not have been possible without them. But I have also been blessed, throughout my life, with numerous adoptive families who have had a direct bearing on this work. When I first arrived in Cairo in the fall of 2008, Ibrahim, Hossain, Ali, and their father took me in as one of their own, always making sure that I remained safe and sane in that hectic city; and for that I will always be grateful. I was also surrounded by a group of friends who were and have continued to be my colleagues and my coadventurers, and they will always have a special place in my life. And finally, this thesis was conceived of and nurtured through its early stages under the guidance of two professors at the American University in Cairo, Dr. -
The Destruction of Religious and Cultural Sites I. Introduction The
Mapping the Saudi State, Chapter 7: The Destruction of Religious and Cultural Sites I. Introduction The Ministry for Islamic Affairs, Endowments, Da’wah, and Guidance, commonly abbreviated to the Ministry of Islamic Affairs (MOIA), supervises and regulates religious activity in Saudi Arabia. Whereas the Commission for the Promotion of Virtue and the Prevention of Vice (CPVPV) directly enforces religious law, as seen in Mapping the Saudi State, Chapter 1,1 the MOIA is responsible for the administration of broader religious services. According to the MOIA, its primary duties include overseeing the coordination of Islamic societies and organizations, the appointment of clergy, and the maintenance and construction of mosques.2 Yet, despite its official mission to “preserve Islamic values” and protect mosques “in a manner that fits their sacred status,”3 the MOIA is complicit in a longstanding government campaign against the peninsula’s traditional heritage – Islamic or otherwise. Since 1925, the Al Saud family has overseen the destruction of tombs, mosques, and historical artifacts in Jeddah, Medina, Mecca, al-Khobar, Awamiyah, and Jabal al-Uhud. According to the Islamic Heritage Research Foundation, between just 1985 and 2014 – through the MOIA’s founding in 1993 –the government demolished 98% of the religious and historical sites located in Saudi Arabia.4 The MOIA’s seemingly contradictory role in the destruction of Islamic holy places, commentators suggest, is actually the byproduct of an equally incongruous alliance between the forces of Wahhabism and commercialism.5 Compelled to acknowledge larger demographic and economic trends in Saudi Arabia – rapid population growth, increased urbanization, and declining oil revenues chief among them6 – the government has increasingly worked to satisfy both the Wahhabi religious establishment and the kingdom’s financial elite. -
The Battle of Badr
The Battle of Badr Project paper Cultures of the Middle East, Professor Abdelrahim Salih, Spring 2006 By: Adam Engelkemier A Bedouin tribe stops at a palm tree lined oasis. All of a sudden, a loud yelling is heard from the west. Cresting a dune, men on camels, wearing flowing white robes thunder down at the tribe. Each rider swings a scimitar over his head, and ululates loudly. As the riders near the tribe, they veer off and begin to circle the oasis. The tribe forms a defensive circle, with the women and children in the middle. Suddenly, the riders stop circling and charge in to attack. No one is spared. Even the women and children are slaughtered. This is what people think of when they think of warfare in early Islam. Heartless warriors whose only purpose in life is to kill infidels. This is not the reality of history. In fact, Islamic warriors were not mindless. They methodically planned each attack, and stuck to their plan as much as possible. They were not heartless killers either. When Mohammed attacked Mecca, he did not kill a single civilian. In fact, no one was killed in the taking of Mecca. Early Islamic warriors fought for one thing: the right to practice their new religion. When Islam was first beginning, Mohammed was being pressured the Umayyad, the ruling family of Mecca. They felt that their power and supremacy were being challenged. Several of Mohammed’s followers were forced out of Mecca for practicing Islam. The Muslims then moved into the city of Medina to live. -
1 the Role of the Women in Fighting the Enemies [Please Note: Images
The Role Of The Women In Fighting The Enemies [Please note: Images may have been removed from this document. Page numbers have been added.] By the martyred Shaykh, Al-Hafith Yusuf Bin Salih Al-‘Uyayri (May Allah have Mercy upon him) Introduction In the Name of Allah, the Beneficent, the Most Merciful Verily all praise is due to Allah, and may the Peace and Blessings of Allah be upon the Messenger of Allah, his family and all of his companions. To proceed: My honoured sister, Indeed for you is an important and great role; and you must rise and fulfill your obligatory role in Islam 's confrontation of the new Crusade being waged by all the countries of the world against Islam and the Muslims. I will address you in these papers, and I will prolong this address due only to the importance of the topic; [a topic] that is in need of double these papers. So listen, may Allah protect and preserve you. The Muslim Ummah today is suffering from types of disgrace and humiliation that cannot be enumerated; [disgrace and humiliation] that it was not familiar with in its previous eras, and were never as widespread as they are today. And this disgrace and humiliation is not a result of the smallness of the Islamic Ummah or its poverty - it is counted as the largest Ummah today, just as it is the only Ummah that possesses the riches and elements that its enemies do not possess. And the question that presents itself is: what is the reason for this disgrace and humiliation that the Ummah suffers from today, when it is not in need of money or men? We say that -
And When the Believers Saw the Confederates Abu Hasan Al-Muhajir June 12, 2017
And When The Believers Saw The Confederates Abu Hasan al-Muhajir June 12, 2017 [Please note: Images may have been removed from this document. Page numbers have been added.] All praise is due to Allah, who said in His Book, “And when the believers saw the confederates, they said, ‘This is what Allah and His Messenger had promised us, and Allah and His Messenger spoke the truth.’ And it increased them only in faith and acceptance” (Al-Ahzab 22). I bear witness that there is no god but Allah, alone and without partner, and I bear witness that Muhammad is His slave and messenger, whom Allah sent with the sword before the Hour as a bringer of glad tidings and a warner, and as a caller to Allah with His permission and an illuminating lamp. Through him Allah established the proof, clarified the correct path, and brought triumph to the true religion. He waged jihad in the path of Allah until the religion became upright by him. May Allah’s blessings and abundant peace be upon him, and upon his family. As for what follows: Indeed, from the sunnah (established way) of Allah which neither alters nor changes is that He tests His believing slaves, as He has informed us with His statement, “Do the people think that they will be left to say, ‘We believe’ and they will not be tried? But We have certainly tried those before them, and Allah will surely make evident those who are truthful, and He will surely make evident the liars” (Al-Ankabut 2-3). -
The Protection of Forced Migrants in Islamic Law
NEW ISSUES IN REFUGEE RESEARCH Research Paper No. 146 The protection of forced migrants in Islamic law Kirsten Zaat University of Melbourne Law School Australia E-mail : [email protected] December 2007 Policy Development and Evaluation Service Policy Development and Evaluation Service United Nations High Commissioner for Refugees P.O. Box 2500, 1211 Geneva 2 Switzerland E-mail: [email protected] Web Site: www.unhcr.org These papers provide a means for UNHCR staff, consultants, interns and associates, as well as external researchers, to publish the preliminary results of their research on refugee-related issues. The papers do not represent the official views of UNHCR. They are also available online under ‘publications’ at <www.unhcr.org>. ISSN 1020-7473 Justice, kindness and charity* Despite Muslim States hosting large numbers of refugees1 and internally displaced persons (IDPs)2, the inherent protection and assistance afforded to forced migrants at Islamic Law3 has largely been overlooked. There is no readily available particularised fiqh (Islamic jurisprudence) on the matter, and it was not until the early 1990s that a few Islamic scholars began delving into the Shariah in the interests of finding Islamic modes of protection. Since that time, with the exception of a few recent fatwas, little academic scholarship has persisted despite the fact that the Sharia presents as a rich source of protection and assistance for forced migrants. This article seeks to lay the ground work for establishing an Islamic protection framework by consolidating and expanding existing efforts which have identify various yet incomplete modes of protection at Islamic Law.4 The author seeks to support the development of an indigenous, culturally viable Islamic protection framework which draws heavily upon long-held5 norms6 prevalent throughout the * Q16:90, “God enjoins justice, kindness and charity to one’s kindred [humanity], and forbids indecency, reprehensible conduct and oppression.” See Dawood, N.J. -
From the Best of Mankind: Mu'aadh Bin Jabal
FROM THE BEST OF MANKIND “The Most Knowledgeable In Halaal & Haraam” M u ’a a d h B in J a ba l i jp? “W hat An Excellent Man!” ‘A bd u l l a a h B in ‘U m a r Their Islaam, Their Knowledge, Their Striving, Their Struggles, Their Death, Their Legacy. Translated &. Collected By: Aboo Haatim Muhammad Faarooq © 2006CE/1427AH Salafi Publications All rights reserved. No Iran of this hook may he reprinted or reproduced or utilised in any form or by any electronic, mechanical or other means, note known or hereafter invented, including photocopying and recording, without prior permission from the publishers. First Edition: August 2006CE / Rajah 1427AH Published by: Salafi Publications, PO Box 6294, Birmingham, L'K, B8 3JE Salafi Bookstore: 472 Coventry Road, Birmingham BIO OUG t. 0121.773.0003 t. 0121.773.0033 f. 0121.773.4882 Electronic Mail: [email protected] W eb Site: Salafi Publications.Com Salaf.Com Online Bookstore: SalafiBookstore.Com Online Salafi Audio: SalafiAudio.Com Fatwa Website: Fatwalslam.Com Online Q u r’aan: TheNobleQuran.Com Online Hadeeth: SahihalBukhari.Com ISBN: 1-902727-30-4 10 9 8 7 6 5 4 3 2 1 97 98 99 00 01 02 03 04 05 CONTENTS - a --------------------------------------------------- b - Introduction: Regarding the Companions..............................................1 M u’aadh Bin Jabal (&) ........................................................................................8 His Companionship with the Prophet .......................................... 8 His Parting from the Prophet ...........................................................11 -
HAJJ COMPASS Spiritual Journey: Hajj Al-Tamattu
HAJJ COMPASS Spiritual Journey: Hajj Al-Tamattu – Holy pilgrimage to Makkah SA Stage Hijr Calendar Performing rituals Locations Symbolism The Ka’bah is described as the first house of worship in Makkah. Umrah 1 Tawaaf - encircling the Ka’bah Makkah Quran 3: 96 7 times 1 On arrival to Makkah, Al Haram The Ka’bah is a spiritual centre where believers gather to be near their perform Umrah 2 Praying - two rakat nafil namaz at Masjid Allah. before Hajj. Prophet Ibrahim’s Station The encircling of the ka’bah symbolises oneness and unity of the 3 Zam Zam water – drink natural believers in the worship of One God, as they move in harmony spring water from well together around the Ka’bah, while praying to Allah. Mohamed 2008 Bukhari vol 2 The tawaaf symbolises that everyone is equal in the eyes of Allah. 4 Sa’ee – walk to and fro between Individually, the tawaaf symbolises total submission to Allah. Quran 2: 196-197 mount Safa and mount Marwah Revolving anti-clockwise 7 times around the ka’bah reflects Allah’s Prior to performing Umrah, enter creation of the universe: the earth revolves around the sun and the Makkah in Irham state (state of purity). moon orbits around the earth counter clockwise. Quran 21:33 And make Niyyat - expressing intention to start the performance of Umrah. Prophet Ibrahim and his son Ismail built the foundations of the Ka’bah. Later it was rebuilt by Prophet Mohammed in.. Quran 2:127 , Bukhari vol 2, Mubarakpuri 2002 Quran 2:158, Quran 22: 26-30 Sa’ee symbolise patience and perseverance. -
Hagiographic Elements in the Battle of Uhud: a Prolegomenon to the Early Sirah Traditions
Journal of Hadith Studies (December 2016) e-ISSN: 2550-1448 HAGIOGRAPHIC ELEMENTS IN THE BATTLE OF UHUD: A PROLEGOMENON TO THE EARLY SIRAH TRADITIONS Ummi Kamila Mior Ahmad Ramdzan1, Ahmad Sanusi Azmi2 1Master Candidate, Fakulti Pengajian Quran Sunnah, Universiti Sains Islam Malaysia, Bandar Baru Nilai, Negeri Sembilan. 2Fakulti Pengajian Quran Sunnah, Universiti Sains Islam Malaysia, Bandar Baru Nilai, Negeri Sembilan. Article Progress Abstract Recent studies on the Sirah are usually focusing on the reliability of its sources by Received: 21 September 2016 applying critical analysis of its material. There is obviously a lack of study on its Revised: 21 October 2016 Accepted: 31 December 2016 hagiographic elements and its patterns. This is precisely where the lacuna occurs in which the present study aims to fill by clarification and analysis. It has been *Ummi Kamila Mior Ahmad confirmed by the preliminary study of the present researcher that there is an obvious Ramdzan, MA Candidate, hagiographical element in the narrative of Battle of Uhud. Therefore, this study aims Fakulti Pengajian Quran dan Sunnah, Universiti Sains Islam (1) to explore the nature and element of hagiography by focusing on the hadith of Malaysia al-Maghazi in the Battle of Uhud, (2) and identify these elements based on the Email: narrative delivered in the early Sirah literature. The study is qualitative in nature in [email protected] which the researcher employed critical textual analysis as a main method of study. The study in its finding argues that there is some addition and deduction in the storyline conveyed by the early Sirah compilers. Secondly, there is difference facts among the biographer of Sirah about particular issue in the Battle of Uhud. -
Battle of Uhud Summary
battle of Uhud summary The students will be asked to write in their own words the summary of the lesson. Summary After the humiliating defeat at the battle of Badr, the Quraish wanted to take revenge from the Muslims. To fulfill their desire, they marched towards the holy city of Madina with the armed force of 3000 warriors. Abu Sufyan was the commander of that massive army. On hearing the news of Quraish approaching Madina, the Holy Prophet (S.A.W.W) took advice from the council of war. The older ones along with the Holy Prophet (S.A.W.W) were of the opinion to stay at Madina and let the enemy besiege the city. On the other hand, the younger elements wanted to have a fight at an open place outside Madina. Although the Holy Prophet (S.A.W.W) was reluctant to take up this decision, he agreed upon it. A total number of 1000 Muslims were assembled by the Holy Prophet (S.A.W.W) for the war but almost 300 hypocrites stepped back from taking part in the battle. The Holy Prophet (S.A.W.W) appointed a band of archers at the mound of Uhud to have an eagle’s eye view on the move of the enemy force. They were advised not to leave their post without getting approval from the Holy Prophet (S.A.W.W). With the force of 700 people, the Muslims fought bravely and forced the enemy to move back. After realizing their defeat, the Qureish fell back and the Muslims started collecting the booty. -
Of Prophet Muhammad
Birth Prophethood 570 Muhammad's (SAW) Birth and Infancy First Year of Prophethood The Holy Prophet Muhammad , Salla Allah alayhi wa sallam, (SAW) meaning (may the peace of Allah be upon him), was born in the year 570 in the town In the year 610 C.E., at the age of 40 in the cave Hira, the Prophet(SAW) of Mecca, Saudi Arabia. His name derives from the Arabic verb hamada, was visited by the angel Jibra’il. Jibra’il revealed the first few verses of meaning "to praise, to glorify." He was the first and only son of Abd Allah bin Surah Iqra. From this point the era of divine revelation (Wahi) began. Al-Muttalib and Amina bint Wahb. Abd Allah died before Muhammad's (SAW) Shaken by the experience of revelation, Khadijah (R.A) took the birth and Muhammad (SAW) was raised by his mother Amina, who in keeping Prophet(S) to Waraqah bin Nawfal, a Christian scholar. The Prophet(SAW) with Meccan tradition entrusted her son at an early age to a wet nurse named related his experience and Warqah said that this is what the Prophet Halima from the nomadic tribe of the Sa'd ibn Bakr. Moses also experienced. Waraqah confirmed the Prophet(S) was the final 575 Muhammad (SAW) Becomes an Orphan messenger described in the Christian and Jewish scriptures. When the prophet (SAW) was six his mother took him to Yathrib (Madina). The first people to accept Islam are Khadijah (R.A), Abu Bakr (R.A), On the return journey, Amina became ill and died.