Biography of Prophet Mohammad (PBUH)
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THE MUSLIM JESUS Peace Be Upon Him
Dawah Monthly www.DawahMonthly.com • August 2013 FREE Take One FREE THE MUSLIM JESUS Peace Be Upon Him Also Inside: Islam in America: During the Slavery Years, During the Civil Rights Era And Today Also Inside: TheThe FemaleSahabiyat Companions Great Women of Islam Visit Us Online: www.DawahMonthly.com Who is...? Islam in America During the Slavery Years DR. ABU AMEENAH Muslims have been part of American history --Sali-Bul Ali was a slave on a plantation. BILAL PHILIPS since pre-Columbus times. Indeed, early His owner James Cooper wrote: “He is a strict -- was born in Kingston, Jamaica, and explorers used maps that were derived from Mahometan (sic); abstains from spirituous grew up in Toronto, where he converted the work of Muslims, with their advanced liquors, and keeps various fasts, particularly to Islam in 1972. His whole life has been geographical and navigational that of the Ramadan...” exemplified by his goal of seeking and information of the time. -- Lamen Kebe conveying Islamic knowledge in order to Some scholars estimate that was a slave who used to be “Change Nation through Education.” 10-20 percent of the slaves a school teacher in Africa. In 1994 he founded the first Islamic He shared information Information Center in Dubai. He has brought over from Africa were about the texts and teaching served as the head of the Department of Muslims. The film “Amistad” Arabic and Islamic Studies at Preston alluded to this fact, portraying methods used in the Islamic University-Ajman, UAE; lecturer and Muslims aboard this slave schools of his country. -
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 -
WOMEN POLITICAL PARTICIPATION in the ERA of PROPHET MUHAMMAD: Study on the Hadith Transmitters of the Women Companions
AL ALBAB Volume 6 Number 1 June 2017 WOMEN POLITICAL PARTICIPATION IN THE ERA OF PROPHET MUHAMMAD: Study on the Hadith Transmitters of the Women Companions Zunly Nadia STAISPA Yogyakarta Email: [email protected] ABSTRACT Most of Moslem societies define the role of woman in the purely domestic sector. Some people consider that Islam stands against women’s role in public sectors believing that it has roots in the context of the prophet’s time. This work shows that there is no prohibitation for woman to take parts in the public and social affairs including in the area of political role. It was the case that some women companions of the prophet participated in the political role including Aisyah the wife of Nabi Saw, Asma binti Abu Bakar, Ummu Athiyah, Ummu Hani’ and Rubayyi’ bint Mu’awidz. In this paper, the writer focuses on woman companion hadith transmitters who are directly wrapped up in the missionary work with the prophet. In addition, this paper also shows the relation between woman com- panion transmitter activities and their hadith transmission, under assumption that the role of woman would influence the texts of the transmitted hadiths. It is because, as a text, hadith was transmitted in the certain context and condition. Accordingly, every transmitter had different hadith transmission based on her context, status, profession, and even gender construction. Therefore, this paper discusses the woman companion transmitters who play their role in the field of politics and also their influence in their transmitted hadiths. Keywords: Politics, role of women, transmitter, hadith. INTRODUCTION Women have at least two roles regarding the roles of women i.e. -
The Road to Madinah Table of Content
© OnIslam.net website 1434 AH / 2012 AC 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 written permission from OnIslam.net website. www.onislam.net www.onislam.net - 1 - Table of Content Introduction .................................................................. 3 Hijrah: Meaning and Story ............................................. 5 True Meaning of Hijrah .......................................................6 Five Important Areas for a True Hijrah .............................. 9 Story of the Hijrah ............................................................ 12 Lessons and Reflections ................................................ 21 Hijrah Still Offers Valuable Lessons ................................... 22 Perfect Planning and Reliance on Allah ............................. 25 Perfect planning ............................................................. 26 Reliance on Allah ............................................................ 30 For Muslim Minorities ...................................................... 34 True Spirit of Citizenship ................................................. 35 Peaceful Co-Existence ..................................................... 37 Developing the Community ............................................ 38 Noble Characters and Behavior ...................................... 40 Lessons for New Muslims ................................................ -
Know Your Nabi ﷺ Quiz Competition
ﷺ KNOW YOUR NABI QUIZ COMPETITION 1440/2018 3RD ANNUAL EVENT CATEGORY B : 10-18 YEARS BOYS & GIRLS MEMORISE A SUMMARY OF THE LIFE OF OUR ﷺ BELOVED PROPHET MUHAMMAD BROADFIELD MASJID, CRAWLEY, BROADWOOD RISE, RH119SE WHAT TO LEARN ? Memorise as many pages as you can in order. You will have to say the ages with the event that took place at that time. The additional 100 questions should be learnt too in case you reach the final. HOW WILL I BE TESTED? Read out in order from the beginning until the end. The less mistakes you get the more marks you will be given WHEN WILL I BE TESTED? You will be tested on Saturday 29TH DECEMBER 2018 from after Zohr Salah (1pm). WHEN IS THE FINAL? The final will be after everyone has been tested and the TOP 6 , 3 boys and 3 girls will then be called in front to be judged. WHAT DO I LEARN FOR THE FINAL? If you reach the final, you will be asked questions on what you have memorised as well as the 100 questions and answers given on page 10 of the booklet. WHAT ARE THE PRIZES? 1st position - £150 2nd position - £100 3rd Position - £50 PARENTS PLEASE ENCOURAGE YOUR CHILD AND BE PRESENT WITH THEM ON THE DAY. TO ENROL, TEXT THE NAME AND AGE OF YOUR CHILD BY TUESDAY 25TH DECEMBER 2018 TO: MOLANA ZAIN – 07413353704 was born on Monday 12th Rabi-Ul Awwal (22nd April 571 ﷺ Muhammad • C.E) was ﷺ His Father, Abdullah passed away 2 months before Muhammad • born. -
Musnad Zaid (Pdf) Download
ا ﷲ ا ا ا رب ا، اً اً طً رً ، واة وام أف اء وا، ا و آ اھ، اس ا، وة ا. وـ: ن ا ا اة وآ أ اة وأ ا، ا ا، إذ أ ار ا دره، وا ا ھ. و ام ل ان دھ ، أا : ً، وً، وا ً . و أن ا وا ا ا رل ﷲ ﷲ وآ و ، ً ، واف أھ . ن ال ﷲ وآ و دا ا ا وا ه وه ، أ م ً، ول : (( ل ﱠ أ، أ ه ار )) ([1]) ، ول ﷲ وآ و : (( ﷲ اءاً ً ، ب أو ))([2] ). و أ و ﷲ وآ و ت اد إ وً وً وً ا ، و أوت ، واض دة، و اد اات، ل ا ا ا رم ا إاھ از ا 914ھ : وأ ا ا واد ا، وار ا، او دات ا، ون دات ا، ن اة وھ ا د ﷲ، واى اب ر وأھ وأ، َوَ ا ارق اارج([3]) ، وة اا([4]) ، وة اوا([5]) ، وطم ا([6]) ، وا ([7]) ، وھ اص واظ وا([8]) ، وأم اھ([9]) ، ﱠواا([ 10]) ، واﱠ([ 11]) ، وھ أھ ادات اد وات ا، اا و اد وار، طر اه ر، وا ذ اد واار، ور در ا م ر، ود اة ار، و ذر إ اط اار، واد ار، ام ا، وك ا وا، وااھ إ ل ا، ً ا ي : (( إ ب ﱠ )) ، و ل : ( ا أ ، ت ً) ، ول ا : ( اذ و اﱠ ﱡر، وأ اً ا ً ) ([ 12] ). ام ز [1 ] ، رواه ام أ ط ام ا 117 ، واري 1/ 162 ، و (5،4،3) ، واي ( 2593 ) وا ا 5/ 248 ، وأورده ا اة اد ااة ً، و أظ ( ا ً) ، و ون . -
March 2016, Vol. 2, No 1
Waikato Islamic Studies Review March 2016, Vol 2, No 1 ISSN 2463-2686 Waikato Islamic Studies Review March 2016, Vol 2, No 1 ISSN 2463-2686 University of Waikato Islamic Studies Group Studies in Religion Programme, School of Social Sciences Faculty of Arts & Social Sciences University of Waikato Hamilton, New Zealand © Copyright of all articles in the Waikato Islamic Studies Review is held by the author(s) and written permission must be obtained for any reproduction and distribution of their work Inquiries are to be directed to the University of Waikato Islamic Studies Group via: [email protected] The Waikato Islamic Studies Review aims to attract new researchers and established scholars interested in the subject of Islam as an academic discipline and to provide an opportunity to discuss and exchange information and knowledge on new research in the form of a ‘working paper’ publication. The Waikato Islamic Studies Review invites submissions on any topic or theme, including religion, philosophy, history, politics, sociology, culture, and law, within the broad field of studies on Islam and Muslim societies. Submission Format & Process All papers must comply with the following requirements and authors are responsible for securing copyright permission to reproduce any figure, table, or text from another source. *Papers are to be formatted in Microsoft Office Word, Front: 12 Times New Roman *Minimum of 3000 & a maximum of 5000 words in length *Footnote or Endnote citations *An abstract & short author note *Papers are to be -
Could Prophet Mohammad Marry the Underage Ayesha?
Could prophet Mohammad marry the underage Ayesha? By: Dr. Hamid Mirza Aghassi July 2010 The Allegation: The allegation is that Ayesha was six years old when she was legally engaged in a marriage contract with Mohammad who was beyond the age of fifty three when the marital obligation became a contractual obligation. Further, it is alleged that the marital bond and matrimonial contract had not been performed until three years pass the date of the contract when the bride became nine years of age. We need to have a scrutinized and analytical observation and study of the entire matter from all existing corners and logical angles to ascertain its factual and authentic conformity through an acceptable method of documentary and historical evaluations. During the following analysis, we will examine, evaluate, and adjudicate the authenticity and accuracy of this issue through historical, logical, practical, evidentiary, and legal instruments and considerations. On Authenticity of Allegations: The core and nucleus of this analytical research is based on the argument and claim that evidentiary instruments, provided to establish the age of the bride, appear to be lacking even the minimum required standards of genuineness and authentic originality. The following article is an attempt to dig out reality from the same history. As a way for defending the mis-narrations and misreports about the age of Ayesha, it has been claimed that marriage with the minors was a cultural and habitual practice within the Arabs at the time that Mohammad married Ayesha It has been further claimed that as an ongoing and practical tradition, it was quite normal and conventional for a nine year old girl to be married and her marriage be legally and lawfully consummated. -
A Critical Assessment of Umm Kulthum's Marriage to Umar
Islamic Truths Center A Series of Theological Studies A Critical Assessment of Umm Kulthum’s Marriage to Umar Ayatollah Sayyid Ali Hussaini Milani Translated by Jawid Akbari A Critical Assessment of Umm Kulthum’s Marriage to Umar a Contents Contents ................................................................................................. a Prelude ................................................................................................... 1 Introduction ........................................................................................... 3 A Critical Assessment of Umm Kulthum‘s Marriage to Umar ............... 4 Section I .................................................................................................... 6 The Narrations and Their Narrators ......................................................... 6 The Narrators and Their Narrations ...................................................... 7 1. Ibn Sa‘ad‘s Narrations in Al-Tabaqat Al-Kubra .......................... 7 2. Dulabi‘s Narrations in Al-Durriyat Al-Tahira ........................... 10 3. Hākim Nishaburi‘s Narration in Al-Mustadrak. ........................ 15 4. Bayhaqi‘s Narrations in Al-Sunan Al-Kubra ............................. 16 5. Khatib Baghdadi‘s Narrations in Tarikh Baghdad ..................... 18 6. Ibn Abd Al-Barr‘s Narrations in Al-Isti‘ab: .............................. 19 7. Ibn Athir‘s Narrations in Usd Al-Ghabah .................................. 21 8. Ibn Hajar‘s Narrations in Al-Isabah .......................................... -
The Firsts Notes
Asma Bint Abi Bakr The Possessor of Two Waist Belts Her story is one of courage that we can all learn from. She was the daughter of Abu Bakr and Kutayla bint Abd al Uzza. She had one brother, Abdullah. She also had half-sisters and half-brothers. Her mother was divorced from Abu Bakr after he became a Muslim, and she never accepted Islam. She was among the first 15 to accept Islam at the age of 11. She would often come to Dar ul Arqam to learn about Islam and spent much time with Khadija and learned from her. She married Zubayr Ibn al-Awam in Mecca, became pregnant, and prepared for Hijra soon afterward. Belts in Heaven during the ﷺ Asma was tasked with taking food to her father and Prophet Muhammad Hijra. Her brother Abdullah was tasked with keeping track of what people were planning in ﷺ Mecca. She used two belts to carry the food to them discreetly. Prophet Muhammad smiled when he saw how she was bringing them their food supply and told her, “ Indeed Allah has given you in exchange for this, two belts in Paradise.” and he ﷺ Abu Jahl discovered that Asma knew the location of Prophet Muhammad confronted her with getting the information from her. She was alone and very pregnant but still refused to respond to his inquiry. Abu Jahl slapped her violently on her face, but she still refused to tell him of his whereabouts. She was fearless and very committed to her faith and .ﷺ the Prophet Abu Kuhafa, her grandfather (father of Abu Bakr), who had not accepted Islam yet, told her had caused her so much trouble, discomfort, and ﷺ that Prophet Muhammad deprivation and caused her to be without her father, but she replied that he had left her much and had given her so much that it is priceless. -
To Read the Article
The Hebrew University of Jerusalem Institute of Asian and African Studies IS 1990 13 JSA! 13, 1990 I-JANI FlYY A AND KA'BA An inquiry into the Arabian pre-Islamic background of din Ibrahim Uri Rubin Modern scholars usually treat Muslim reports concerning the pre-Islamic hunafa' (sing. hanif), who allegedly followed the monotheistic religion known as din Ibrahim, with a great deal of scepticism. W.M. Watt, for instance, stresses the apologetic nature of these reports, suggesting that the term hanii in its monotheistic sense was never actually used before the Quran. This means that traditions about pre-Islamic monotheistic hunata' are merely the result of an apologetic projection of Quranic concepts,' Casual examination of the Muslim sources seems at first to justify this sceptical approach. There is, for instance, a whole series of traditions presenting Muhammad's genealogical ancestors (e.g., Ma'add, Mudar, al- Ya's, Asad b. Khuzayma), as following the hanifiyya of Abraham; in these traditions Muslims are requested not to curse these persons? The apologetic nature of these traditions is obvious, their chief aim being to present the prophet as descended from noble monotheistic ancestors who allegedly never practiced idolatry. In other cases, however, the apologetic motive is not quite self-evident. Some western scholars have already noted that among those persons whom Muslim sources describe as hunafa' are some bitter opponents of Muhammad. The reports concerning these persons must be taken as authentic, because, as EJ2 s. v. "Hanif", See also Hagarism, 13-14. And see Wansbrough, Milieu, 6, where the stories about the hanijs and other seekers of the true faith are labelled as praeparatio evangelica, and p. -
More on 'Ā'isha's Age at the Time of Her Marriage
More on ‘Ā’isha’s Age at the Time of Her Marriage A Dialogue Between “The Learner” and Shaykh Gibril F. Haddad Shawwāl 1425 / December 2004 “They continue to call this ‘often a disputed subject’ because their hearts refuse to accept the evidence.” -- Shaykh Gibril F. Haddad ===================================================================== “The Learner”: To begin with, I think it is the responsibility of all those who believe that marrying a girl as young as nine years old was an accepted norm of the Arab culture, to provide at least a few examples to substantiate their point of view. I have not yet been able to find a single dependable instance in the books of Arab history where a girl as young as nine years old was given away in marriage. Unless such examples are given, we do not have any reasonable grounds to believe that it really was an accepted norm. G. F. Haddad: Bismillah al-Rahman al-Rahim: • Abu Tughlub ibn Hamdan married the daughter of `Izz al-Dawla Bakhtyar when she was three and paid a dowry of 100,000 dinars. This took place in Safar 360 H. (Ibn al-Athir, al-Kamil). • Al-Shafi`i in al-Umm reported that he saw countless examples of nine-year old pubescent girls in Yemen. Al-Bayhaqi also narrates it from him in the Sunan al-Kubra as does al- Dhahabi in the Siyar. • Al-Bayhaqi narrated with his chains in his Sunan al-Kubra no less than three examples of Muslim wives that gave birth at age nine or ten. • Hisham ibn `Urwa himself (whom the objector claims to know enough to forward the most barefaced judgments on his reliability) married Fatima bint al-Mundhir when she was nine years old (al-Muntazam and Tarikh Baghdad).