Ahl-Al-Bait Between the Two Schools

Total Page:16

File Type:pdf, Size:1020Kb

Ahl-Al-Bait Between the Two Schools Ahl-al-Bait between the two schools The search of the true identity of Ahl-al-Bait across moderate and extremist schools. Written by: Mu¯ammad S«lim Al-Khi±hr Translated by: Abu Youssef Alaoui Edited by: Zakariyya King Dhari Al-Utaibi Obaidullah Muzaffar Contents The right to copy, distribute and transmit only unaltered copies of the work – not derivative works based on it- is granted to all those who love the Prophet`s family and noble companions. No part of this publication may be altered without prior consent of the publisher. (ISBN 978-99906-674-5-5) Published by: Charitable Foundation for the Prophet`s family and Companions (Kuwait) (مربة اﻵل واﻷصحاب, دولة الكويت) Tel. 22560203 – 22552340. Fax. 22560346 P.O.Box 12421 al-Shamiyah. Postcode 71655 Kuwait Website: www.almabarrah.net E-mail: [email protected] 2 Contents Contents Contents .......................................................................................................... 3 Introduction ..................................................................................................... 7 Chapter One: (Ahl-al-Bait and their rights) ......................................... 11 Who are Ahl-al-Bait? .................................................................................... 13 Meaning of (A«l) and (Ahl) in Arabic Language.......................................... 15 Word (A«l): ............................................................................................... 15 First Opinion – “A«l” is based on “Ahl”: .............................................. 15 Second Opinion (the accepted one): ..................................................... 16 Word (Ahl): ............................................................................................... 20 A«l–al- Bait ................................................................................................... 24 General Meaning: ...................................................................................... 25 Specific Meaning ...................................................................................... 25 Ahl-al-Bait .................................................................................................... 34 The Household of Lineage ........................................................................ 36 The Home of Residence ............................................................................ 37 The Home of Birth .................................................................................... 37 The Household of Lineage .................................................................... 38 Wives of the Prophet ............................................................................. 46 Al-‘Itrah ........................................................................................................ 55 Al-qar«bah and al-‘ash»rah (kinsfolk and kindred) ....................................... 60 Did Allah, the Almighty make the action of loving Ahl-al-Bait a reward for the Message? ................................................................................................. 64 Evidences from the Twelver tradition ........................................................... 73 3 Contents Some Twelver testimonies confirming what we have mentioned ................ 80 Ibn B«bawaih al-Qumm» “al-¶adûq” (d.381 A.H): ................................... 80 Al-Muf»d (d. 413 A.H.) ............................................................................. 82 The Twelver Shaykh, al-tûs» (d. 460A.H.): ............................................... 84 Ibn Idr»s al-®iliyy (d. 598A.H.): ............................................................... 85 Ibn al-Mu³ahhar al-®iliyy (d. 726A.H):.................................................... 85 Al-Mu¯aqqiq al-Kark» (d. 940A.H./1533C.E.): ........................................ 86 Al-Mawl« Mu¯ammad Taqiyy al-Majlis» (d. 1070A.H./1659C.E.): ........ 86 Al-Mawl« Mu¯ammad ¶«li¯ al-M«zindr«n» (d. 1081A.H./1670C.E.): .... 87 Al-Mawl« Mu¯ammad Ism«‘»l al-M«zindar«n» al-Khawajû’» (d. 1173A.H./1759C.E.): ................................................................................ 88 Ahl-al-Bait between honour and individuality .............................................. 89 The particularity of the people of (cloak) al-kis«’ and the wives ............. 95 The Prophet is closer to the believers than their own selves, and his wives are their (believers') mothers............................................................................. 103 Equitable Sh»‘ah testimonies ....................................................................... 108 Loving Ahl-al-Bait - its manifestation and ways to it ................................. 112 1- Mentioning their virtues, morals and their Islamic rights ................... 112 2- The prayer upon Ahl-al-Bait in the Ibrahimi prayer ........................... 113 3- Their declaration on the obligation to love Ahl-al-Bait along with knowing their rights without extremism or negligence: ......................... 115 4- Their concern of the lineage of Ahl-al-Bait and harshness towards those who claim to be of Ahl-al-Bait ............................................................... 126 Their noble characteristics .......................................................................... 129 1-Allah, the Almighty has honoured them by praying on them following the Prophet (peace and blessings be upon him) in the prayer and other than that. ......................................................................................................... 129 2- Every lineage is cut off except theirs .................................................. 129 4 Contents 3- The Zak«h is made unlawful for them while they deserve the one fifth ................................................................................................................ 131 The honouring of the companions and those who trace their ways to Ahl-al- Bait .............................................................................................................. 133 The religion is given preference over lineage ............................................. 137 1- A righteous believer upon the correct creed (‘aqeeda). ...................... 141 2- He has to be following the authentic prophetic Sunnah. .................... 141 The companionship of the Prophet is given preference over lineage ......... 148 Establishing the lineage of Ahl-al-Bait ....................................................... 154 It is erroneous to be related to one who had no offspring ........................... 157 Chapter Two: (Ahl-al-Bait and the ghul«h (exaggerators) face to face) .... 164 The definition of the ghuluw ....................................................................... 167 The ghuluw in the religion is a dangerous situation ................................... 170 The ghuluw is stupidity and lack of enlightenment .................................... 179 Ahl-al-Bait against the ghuluw and false sanctification .............................. 184 Those that are cursed by Allah and cursed by Ahl-al-Bait ......................... 190 1-Those who ascribe to the Im«ms of Ahl-al-Bait the -tafw»± even by adding the expression (with the Permission of Allah)! ........................... 194 2- Those who ascribe to the Im«m of Ahl-al-Bait inerrancy and that they forget not: ................................................................................................ 198 3- Those who ascribe the knowledge of the unseen to Ahl-al-Bait! ....... 201 4- Those who ascribe to Ahl-al-Bait prophecy and prefer them over the Prophets! ................................................................................................. 206 5- Those who ascribe to Ahl-al-Bait that they can benefit and harm them! ................................................................................................................ 208 6- Those who ascribe to Ahl-al-Bait the hiding one of their Imam for the need of people. ........................................................................................ 212 7- Those who ascribe to Ahl-al-Bait the delaying of the Maghrib prayer from its prescribed time! ......................................................................... 213 5 Contents How do the Twelver scholars view the twelve Im«ms among Ahl-al-Bait?218 1- Ayatollah al-‘Uµm« al-Khomeini: ...................................................... 218 2- Ayatollah al-‘Uµm« al-Khoei: ........................................................... 224 3-Ayatollah al-‘Uµm« Jaw«d al-Tibr»z» .................................................. 224 4- Ayatollah al-‘Uµm« Mu¯ammad ibn Mahd» al-®ussain» al-Sh»r«z» ... 227 5- Ayatollah al-‘Uµm« Mu¯ammad Mu¯ammad ¶«diq al-¶adr ............. 228 6- Ayatollah al-‘Uµm« Wa¯»d Khuras«n» ............................................... 234 7- Ayatollah al-‘Uµm« M»rz« ®asan al-®«’ir» al-I¯q«f» ......................... 238 8- Ayatollah al-‘Uµm« M»rz« ‘Abd al-Rasûl al-®«’ir» al-I¯q«q» ............ 240 9- Ayatollah al-‘Uµm« Mu¯ammad al-®ussain» al-Sh«hrûd» ................. 242 Chapter Three: (Ahl-al-Bait and the companions) ............................. 243 Ahl-al-Bait and how they respected the companions .................................. 244 The insulting of the companions is an act of disbelief according to Ahl-al- Bait .............................................................................................................. 263 Concluding section .....................................................................................
Recommended publications
  • The Fire of 884/1479 at the Umayyad Mosque in Damascus and an Account of Its Restoration
    DORIS BEHRENS-ABOUSEIF SCHOOL OF ORIENTAL AND AFRICAN STUDIES UNIVERSITY OF LONDON The Fire of 884/1479 at the Umayyad Mosque in Damascus and an Account of Its Restoration Among the series of fires that are reported to have hit the Umayyad Mosque of Damascus during its pre-modern history, the fire of 884/1479 is so far the least known.1 The well-known sources for this period, such as the contemporary Cairene chronicles of Ibn Iya≠s and al-S˛ayraf|, do not mention it; nor does al-Sakha≠w| refer to the subsequent substantial restoration of the Umayyad Mosque in his long list of Qa≠ytba≠y's construction and renovation works.2 The Syrian historian Ibn T˛u≠lu≠n (880–953/1476–1546), whose chronicle starts in 884, the same year when the fire broke out, when he was still a child, refers only briefly to the restoration works that followed this fire.3 In his biographical dictionary of the viceroys of Damascus, however, he does not include any reference to this fire under the entry of Qa≠ns˝u≠h al-Yah˝a≠w|, the viceroy in charge at that time.4 However, a detailed description of the catastrophe and the following restoration works can be found in the chronicle H˛awa≠dith al-Zama≠n wa-Wafaya≠t al-Shuyu≠kh wa-al-Aqra≠n by the Damascene historian Ah˝mad ibn Muh˝ammad ibn ‘Umar al- Middle East Documentation Center. The University of Chicago. 1Earthquakes occurred in 132/748, 233/847, 587/1191, 702/1302, and 1173/1759, and fires in 461/1069, 552/1157, 562/1166, 570/1174, 646/1247, 740/1340, 803/1401, 884/1879, and in 1893.
    [Show full text]
  • An Introduction to the Salafi Da'wah
    www.ahlulhadeeth.wordpress.com Introduction The Salafi Da’wah is that of the Qur’an and the Sunnah. It is the Religion of Islam - pure and free from any additions, deletions or alterations. It is An Introduction to adhere to the Path of the Messenger (sallal- lahu ‘alaihi wa sallam) and of the True Believers (as- Salaf us-Salih). As-Salaf is a collective term referring to to the Salafi the Pious Pioneers in Islam and all those who follow in their footsteps in belief, actions and morals. Allah said, “Whoever con- tends with and contradicts the Messenger after guidance has been clearly conveyed to him, and follows a path other than that of the Faith- Da’wah ful Believers, We shall leave him in the Path he has chosen and land him in Hell, what an evil destination! [An Nisa 4:115]. Shaikh ul-lslam ibn Taymiyyah (rahimahullah) com- mented on this ayah: “All who contradict and oppose the Messenger (S), after the right path has been clearly shown to them, have followed other than the Path of the Believers. And all who follow other than the Path of the Believers have contradicted and opposed the Messenger (S). If one thinks that he is mistaken in following the Path of the Faithful Believers, he is in the same position as one who thinks that he is mistaken in following the Messenger (S).” Who are the “Salaf ?” As-Salaf us-Salih (or briefly: the Salaf) refers to the first and best three generations of Muslims. They are the Companions (Sahabah) of the Prophet (S), their immediate followers (Tabiun), and the followers of the Tabi’in.
    [Show full text]
  • Indonesia's Salafist Sufis
    Modern Asian Studies 44, 5 (2010) pp. 1029–1051. C Cambridge University Press 2009 doi:10.1017/S0026749X09990278 First published online 23 December 2009 Indonesia’s Salafist Sufis1 JULIA DAY HOWELL Griffith Asia Institute, Griffith University, Nathan, Queensland 4111, Australia Email: j.howell@griffith.edu.au Abstract Islam’s devotional and mystical tradition, Sufism (tasawwuf), is commonly cast as antithetical to Salafi Islam. Self-identified ‘Salafis’, with their ideological roots in anti-liberal strands of twentieth-century modernist Islam, do commonly view Sufis as heretics propagating practices wrongly introduced into Islam centuries after the time of the pious ancestors (the Salaf). Yet reformist zeal that fixes on the singular importance of the Salaf (particularly the Prophet Muhammad and his principal companions) as models for correct piety can also be found amongst Sufis. This paper calls attention to the Salafist colouration of Sufism in two areas of popular culture: television preaching and the popular religious ‘how-to’ books and DVDs that make the preachers’ messages available for purchase. It reprises the teachings of two of the best known Indonesian Muslim televangelists, ‘Hamka’ (b. 1908,d.1981) and M. Arifin Ilham (b. 1969), both of whom also happen to be champions of Sufism, and analyses the different rhetorical uses each has made of references to the ‘Salaf’ and the notion of ‘Salafist’ Islam. Introduction Islam’s devotional and mystical tradition, Sufism (tasawwuf), is commonly cast as antithetical to Salafi Islam. Self-identified ‘Salafis’, with their ideological roots in anti-liberal strands of twentieth- century modernist Islam, commonly view Sufis as heretics propagating practices wrongly introduced into Islam centuries after the time of the 1 The assistance of the Australian Research Council, which supported the research on which this paper is based with a Discovery grant, is acknowledged with appreciation.
    [Show full text]
  • Practice Significance/Importance Contrasts Quotes Five Pillars of Sunni Islam They Support the Key Beliefs of Islam You Should Be Able to Contrast Them 1
    Practice Significance/Importance Contrasts Quotes Five Pillars of Sunni Islam They support the key beliefs of Islam You should be able to contrast them 1. Shahadah: Declaration of Faith as pillars support a building. They with the Ten Obligatory Acts and “There is no god but Allah and are seen as the key to living a good also to explain the differences Muhammad is his messenger.” Muslim life, give Muslims a sense of between Sunni and Shi’a practices in 2. Salah: Prayer group identity as a community who relation to Salah, Zakah, Sawm and 3. Zakah: Charitable Giving share faith and actions. Enable Hajj. 4. Sawm: Fasting during Ramadan Muslims to show loyalty and 5. Hajj: Pilgrimage to Makkah obedience to Allah. Ten Obligatory Acts of Shi’a Islam Given to the Shi’a Muslims by the You should be able to contrast them Include numbers 2-5 of the Five Pillars Twelve Imams, who are seen as the with the Five Pillars and also to plus: leaders chosen by Allah to lead Islam explain the differences between Khums: 20% tax on profits after Muhammad’s death. Sunni and Shi’a practices in relation Jihad: The struggle to maintain faith and The acts help Muslims to know how to Salah, Zakah, Sawm and Hajj. to defend Islam to behave on a daily basis, enabling Amr-bil-Maruf: encouraging people to them to please Allah and to feel do what is good closer to him. Nahi Anil Mumkar: Discouraging people They give guidance to Shi’a Muslims from doing what is wrong about how to overcome challenges Tawallah: Being loving towards the in their lives.
    [Show full text]
  • Islamic Law Perspective Regarding the Weretiger in the Malay Archipelago
    Turkish Journal of Computer and Mathematics Education Vol.12 No.3 (2021), 2912-2919 Research Article Islamic Law Perspective regarding the Weretiger in the Malay Archipelago Abdulrahman M.A.Albelaihi1, Mohd SyukriYeoh Abdullah2, Amani Ali Elmetwaly3 1School of Human Development and Techno-communication, University Malaysia Perlis, Perlis, Malaysia 2Institute of the Malay World and Civilization (ATMA), National University of Malaysia 3Faculty of Applied Science and Humanity, University Malaysia [email protected], [email protected],[email protected] Article History: Received: 10 November 2020; Revised: 12 January 2021; Accepted: 27 January 2021; Published online: 05 April 2021 Abstract:This article discusses the origin, traits and role of the Weretiger within the context in Malay Archipelago communities. The Weretiger is type of Jinn that existence pre-dates human and its‟ relationship with human have been establish prior to Islam. The Islamisation of the Malay Archipelago see‟s that a syncretisation of old tradition into Islam and thus the practice of Weretiger still exists until todays. The scholar (ulama) are still debating in the Islamic Law perspective not just the ties between Weretiger and human but Jinn and human as whole using references from Al-Qur‟an, Hadith and previous scholarly works. Keyword:Weretiger - Jinn - Scholar 1. Introduction TheWeretiger discipline is a type of knowledge that is taught and practice in the Malay Archipelago (Alam Melayu)1 prior to the coming of Islam. The purpose of this knowledge is to protect the practitioner, his family and wealth from any threat whether it is physically or spiritually. The practitioner of this knowledge is bound by several conditions and agreement with the Weretiger and this knowledge are still in practice generation by generation even after the Islamisation of the Malay Archipelago.
    [Show full text]
  • 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
    [Show full text]
  • Sunni – Shi`A Relations and the Implications for Belgium and Europe
    FEARING A ‘SHIITE OCTOPUS’ SUNNI – SHI`A RELATIONS AND THE IMPLICATIONS FOR BELGIUM AND EUROPE EGMONT PAPER 35 FEARING A ‘SHIITE OCTOPUS’ Sunni – Shi`a relations and the implications for Belgium and Europe JELLE PUELINGS January 2010 The Egmont Papers are published by Academia Press for Egmont – The Royal Institute for International Relations. Founded in 1947 by eminent Belgian political leaders, Egmont is an independent think-tank based in Brussels. Its interdisciplinary research is conducted in a spirit of total academic freedom. A platform of quality information, a forum for debate and analysis, a melting pot of ideas in the field of international politics, Egmont’s ambition – through its publications, seminars and recommendations – is to make a useful contribution to the decision- making process. *** President: Viscount Etienne DAVIGNON Director-General: Marc TRENTESEAU Series Editor: Prof. Dr. Sven BISCOP *** Egmont - The Royal Institute for International Relations Address Naamsestraat / Rue de Namur 69, 1000 Brussels, Belgium Phone 00-32-(0)2.223.41.14 Fax 00-32-(0)2.223.41.16 E-mail [email protected] Website: www.egmontinstitute.be © Academia Press Eekhout 2 9000 Gent Tel. 09/233 80 88 Fax 09/233 14 09 [email protected] www.academiapress.be J. Story-Scientia NV Wetenschappelijke Boekhandel Sint-Kwintensberg 87 B-9000 Gent Tel. 09/225 57 57 Fax 09/233 14 09 [email protected] www.story.be All authors write in a personal capacity. Lay-out: proxess.be ISBN 978 90 382 1538 9 D/2010/4804/17 U 1384 NUR1 754 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the permission of the publishers.
    [Show full text]
  • Salafis, Salafism and Modern Salafism: What Lies Behind a Term?
    www.rsis.edu.sg No. 057 – 18 March 2015 RSIS Commentary is a platform to provide timely and, where appropriate, policy-relevant commentary and analysis of topical issues and contemporary developments. The views of the authors are their own and do not represent the official position of the S. Rajaratnam School of International Studies, NTU. These commentaries may be reproduced electronically or in print with prior permission from RSIS and due recognition to the author(s) and RSIS. Please email: [email protected] for feedback to the Editor RSIS Commentaries, Mr Yang Razali Kassim. Salafis, Salafism and Modern Salafism: What Lies Behind a Term? By Mohamed Bin Ali Synopsis The use of the term Salafi and Salafism in the contemporary period is ambiguous and in many ways confusing. The pivotal question of who or what group qualifies as Salafi remains in dispute. What is Salafism and who are the Muslims referred to as Salafis? Commentary IN RECENT years, particularly after the incident of 9/11, the term Salafism has attracted much attention. Salafism has been blamed for being the ideology that underpins terrorist violence. Since then, some Western writers and the media have failed to provide a balanced analysis or even accurate description of Salafism; propagating only a negative and skewed perspective of the term. In actual fact, Salafism is highly misunderstood due to its amorphous nature. It represents a spectrum of thinking that includes violence on one end and a peaceful recourse on the other. As such, efforts to provide a universally-accepted meaning of the term “Salafism”, have been an uphill struggle for scholars.
    [Show full text]
  • PDF Fileiranian Migrations to Dubai: Constraints and Autonomy of A
    Iranian Migrations to Dubai: Constraints and Autonomy of a Segmented Diaspora Amin Moghadam Working Paper No. 2021/3 January 2021 The Working Papers Series is produced jointly by the Ryerson Centre for Immigration and Settlement (RCIS) and the CERC in Migration and Integration www.ryerson.ca/rcis www.ryerson.ca/cerc-migration Working Paper No. 2021/3 Iranian Migrations to Dubai: Constraints and Autonomy of a Segmented Diaspora Amin Moghadam Ryerson University Series Editors: Anna Triandafyllidou and Usha George The Working Papers Series is produced jointly by the Ryerson Centre for Immigration and Settlement (RCIS) and the CERC in Migration and Integration at Ryerson University. Working Papers present scholarly research of all disciplines on issues related to immigration and settlement. The purpose is to stimulate discussion and collect feedback. The views expressed by the author(s) do not necessarily reflect those of the RCIS or the CERC. For further information, visit www.ryerson.ca/rcis and www.ryerson.ca/cerc-migration. ISSN: 1929-9915 Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 Canada License A. Moghadam Abstract In this paper I examine the way modalities of mobility and settlement contribute to the socio- economic stratification of the Iranian community in Dubai, while simultaneously reflecting its segmented nature, complex internal dynamics, and relationship to the environment in which it is formed. I will analyze Iranian migrants’ representations and their cultural initiatives to help elucidate the socio-economic hierarchies that result from differentiated access to distinct social spaces as well as the agency that migrants have over these hierarchies. In doing so, I examine how social categories constructed in the contexts of departure and arrival contribute to shaping migratory trajectories.
    [Show full text]
  • Looking for That Other Face Women Muslim Leaders and Violent Extremism in Indonesia
    LOOKING FOR THAT OTHER FACE In this publication, six women tell their story. Six devout Indonesian Muslim women who have their roots in the traditional pesantren world, the world of the Indonesian Islamic boarding school. Not hampered but inspired by their faith, they oppose patriarchal dominance and other forms of oppression: sexual and domestic violence, social inequality and, last but not least, rising political extremism of Islamists in the largest Muslim country in the world. ey all tell a story of social change, religious reform and emancipation. e actions of these women have an impact in their own schools, their own communities, in their districts, and sometimes even on a national level. WOMEN MUSLIM LEADERS AND VIOLENT EXTREMISM IN INDONESIA ese women have not just been shaped by their faith; they shape their faith and they do it as experts in Islamic theology. ey seek and use all options for personal theological interpretation and refl ection that Islam has to o er. eir Muslim activism has its roots in the conviction that all creatures are equal to God, a principle of equality that has moral as well as sacred signifi cance to them. We think these stories are important to be heard. Not only as gripping examples of personal courage and liberation, but more importantly as a contribution to discussions taking place on countering violent extremism in communities worldwide. ese practices provide inspiring examples of preventative mechanisms in and from religious communities to combat violent repression and extremism. LOOKING FOR ISBN 978-90-73726-79-6 THAT OTHER FACE 9 7 8 9 0 7 3 7 2 6 7 9 6 WOMEN MUSLIM LEADERS AND VIOLENT EXTREMISM IN INDONESIA FRANK LIERDE VAN FRANK VAN LIERDE cover170-240-totaal.indd 1 19-02-13 09:55 LOOKING FOR THAT OTHER FACE WOMEN MUSLIM LEADERS AND VIOLENT EXTREMISM IN INDONESIA FRANK VAN LIERDE CORDAID THE HAGUE, 2013 Colophon This publication was financed and © Cordaid, 2013 commissioned by Cordaid and PO Box 16440 co-commissioned by the Human Security 2500 BK The Hague Collective.
    [Show full text]
  • Stories of the Prophets
    Stories of the Prophets Written by Al-Imam ibn Kathir Translated by Muhammad Mustapha Geme’ah, Al-Azhar Stories of the Prophets Al-Imam ibn Kathir Contents 1. Prophet Adam 2. Prophet Idris (Enoch) 3. Prophet Nuh (Noah) 4. Prophet Hud 5. Prophet Salih 6. Prophet Ibrahim (Abraham) 7. Prophet Isma'il (Ishmael) 8. Prophet Ishaq (Isaac) 9. Prophet Yaqub (Jacob) 10. Prophet Lot (Lot) 11. Prophet Shuaib 12. Prophet Yusuf (Joseph) 13. Prophet Ayoub (Job) 14 . Prophet Dhul-Kifl 15. Prophet Yunus (Jonah) 16. Prophet Musa (Moses) & Harun (Aaron) 17. Prophet Hizqeel (Ezekiel) 18. Prophet Elyas (Elisha) 19. Prophet Shammil (Samuel) 20. Prophet Dawud (David) 21. Prophet Sulaiman (Soloman) 22. Prophet Shia (Isaiah) 23. Prophet Aramaya (Jeremiah) 24. Prophet Daniel 25. Prophet Uzair (Ezra) 26. Prophet Zakariyah (Zechariah) 27. Prophet Yahya (John) 28. Prophet Isa (Jesus) 29. Prophet Muhammad Prophet Adam Informing the Angels About Adam Allah the Almighty revealed: "Remember when your Lord said to the angels: 'Verily, I am going to place mankind generations after generations on earth.' They said: 'Will You place therein those who will make mischief therein and shed blood, while we glorify You with praises and thanks (exalted be You above all that they associate with You as partners) and sanctify You.' Allah said: 'I know that which you do not know.' Allah taught Adam all the names of everything, then He showed them to the angels and said: "Tell Me the names of these if you are truthful." They (angels) said: "Glory be to You, we have no knowledge except what You have taught us.
    [Show full text]
  • 2021 / 1442 Hijri January
    2021 / 1442 HIJRI JANUARY FAJR ZUHR ASR MAGRIB ISHA JAMAADAL OOLAA / JAMAADAL UKHRAA 1442 AH JANUARY Sunset/ Begins Jamaa`ah Sunrise Begins Jamaa`ah Begins Jamaa`ah Begins Jamaa`ah MON TUE WED THU FRI SAT SUN Jamaa`ah 17 18 19 Fri 1 6:37 7:00 8:06 12:09 *** 2:16 2:50 4:06 5:20 7:30 Bank Holiday Sat 2 6:37 7:00 8:05 12:09 1:00 2:17 2:50 4:07 5:21 7:30 1 2 3 Sun 3 6:37 7:00 8:05 12:10 1:00 2:18 2:50 4:08 5:22 7:30 20 21 22 23 24 25 26 Mon 4 6:37 7:00 8:05 12:10 1:00 2:19 2:50 4:09 5:23 7:30 Tue 5 6:36 7:00 8:05 12:11 1:00 2:20 2:50 4:10 5:25 7:30 4 5 6 7 8 9 10 Wed 6 6:36 7:00 8:04 12:11 1:00 2:22 2:50 4:11 5:26 7:30 27 28 29 1 2 3 4 Jamaadal Oolaa Jamaadal Ukhraa Thu 7 6:36 7:00 8:04 12:12 1:00 2:23 2:50 4:13 5:27 7:30 11 12 15 16 17 Fri 8 6:35 7:00 8:03 12:12 *** 2:24 2:50 4:14 5:28 7:30 13 14 Sat 9 6:35 7:00 8:03 12:13 1:00 2:25 2:50 4:15 5:29 7:30 5 6 7 8 9 10 11 Sun 10 6:34 7:00 8:02 12:13 1:00 2:27 2:50 4:17 5:31 7:30 18 19 20 21 22 23 24 Mon 11 6:34 7:00 8:02 12:13 1:00 2:28 3:00 4:18 5:33 7:30 12 13 14 15 16 17 18 Tue 12 6:33 7:00 8:01 12:14 1:00 2:29 3:00 4:20 5:34 7:30 Wed 13 6:32 7:00 8:00 12:14 1:00 2:31 3:00 4:22 5:35 7:30 25 26 27 28 29 30 31 Thu 14 6:30 7:00 8:00 12:15 1:00 2:32 3:00 4:23 5:37 7:30 Fri 15 6:30 7:00 7:59 12:15 *** 2:34 3:00 4:24 5:38 7:30 It is Sunnah to fast every Monday and Thursday Sat 16 6:29 7:00 7:58 12:15 1:00 2:35 3:00 4:26 5:40 7:30 Sun 17 6:28 7:00 7:57 12:16 1:00 2:37 3:00 4:28 5:42 7:30 Mon 18 6:27 6:45 7:56 12:16 1:00 2:38 3:15 4:29 5:43 7:30 Jamaadal Ukhraa: Sixth month of the Islamic calendar
    [Show full text]