In Arabian society the female child was look upon as a curse and The people in that society both men and women looked at the birth of a female child as worthless and many had distain during her birth.<b> SEE </b> Suratul Nahl:58-59 Allah calls it an evil decission they make to choose between being looked down upon due to having a girl child or burying her alive in the dirt.


In Roman society women were also considered a worthless comodity for mere sex and enjoyment. She would be bought and sold in the market place. The men had perfect rights over her and complete athority over her to the point that her life and death was in his hands if he felt she should be killed she would be killed even if it was unjust and no athority would intercede.the children would be subjected to this also.


In The Nation of Unud(India) Women were looked at in a most degradated manner If her husband died she would be expected to burn herself alive due the maltreatment which was her lot, The attitude was "Perhaps she would be please to set herself ablaze to free herself from ill treatment from everyone in society including her own family.


Amoungst the Jews Women were cursed due to the jews belief that Our Mother Hawa(Eve) suduced Adam. The Father could sell her. The men believed that her company could not be kept due to her menses. Nor would they sit with her or touch her.


The Christians thinking regarding women was She was a door to Shaytaan so much so she shouldn't even be married, They held that the women was unclean outside of the menses and that her status was that of subservency. They didn't show any concern for her in life or in death. This was an institution regarding women in Christian societies.

<b>Sayings of the Salaf</b>


Imaam Ath Thahabi Rahimahullah mentions in his monumental book "Seer A’alaam an Nubalaa” Vol.8 P.406 on the authority of Abdullah Ibn Al Mubaarak Rahimahullah (181H.):


“The people of knowledge and insight do not consider themselves safe from four things:


1) A past sin he committed which he does not know what Allaah will do with it (either forgive and pardon him for it or punish him with it);


2) What is left of his life, whether there is something therein waiting to destroy him;


3) A favor that Allaah bestowed upon him, perhaps it is a plot which will lead him step by step to his eventual destruction and ruin;


4) Deviance which is beautified for him so that he sees it to be guidance and in a split second, his heart can deviate and he will be stripped of his deen and he doesn't even realize it.”


البصراء لا يأمنون من أربع


مجموع من المشايخ


المرجع: سير الأعلام النبلاء 8/406


الباب: أقوال السلف


قال الأمام الذهبي رحمه الله في كتابه سير الأعلام النبلاء 8/406 عن عبد الله بن المبارك المتوفى 181ها أنه قال: "إن البصراء لا يأمنون من أربع: ذنب قد مضى لا يدري ما يصنع الرب عز وجل, وعمر قد بقى لا يدري ما فيه من الهلكة, وفضل قد أعطى العبد مكرا و استدراجا, و ضلالة قد زينت يراها هدى و زيغ قلب ساعة فقد يسلب المرء دينه ولا يسعر."


المترجم: أبو الزبير شديد محمد

<b>Shaykh Rabee Al-Madkhalee (Hafidullaah)</b> was asked: Who should we take knowledge from in Egypt? The Noble Shaykh responded: I advise my brothers to take knowledge from:


Shaykh Hasan b. Abd Al-Wahhab Al-Banna (الشيخ حسن بن عبد الوهاب البنا ) (The brother of Shaykh Mohammed Al-Banna currently living in K.S.A) Please note: This is NOT The Soofee Hasan Al-Banna who had died many years ago and is a Mufawwidh (rejectore of the Attributes of Allah).


Shaykh Mahmood Lutfi Amir( الشيخ محمود لطفي عامر )


Shaykh Sa'ad Nida(الشيخ سعد ندى )


Dr. Abu Abd Al-A'la Khalid (الأخ أبو عبد الأعلى خالد )


Then the Noble shaykh was asked about those who warn against some of the aforementioned Shaykhs, by saying, there is no one under whom we can study in Egypt, and as such they have stopped seeking knowledge.


The Shaykh responded by saying: I fear that those who are saying this are from the Haddadiyah!!!


Amongst those who were present at this sitting with Shaykh Rabee'ah were: Ahmad Al-Diwani, Khalid Bagaise and others.


On Saturday 29th April 2006 Shaykh Hasan b. Abd Al-Wahhab al-Banna (Hafidullaah) the brother of Shaykh Muhammad Al-Bannah currently living in K.S.A was asked: Who are the people of Knowledge in Egypt?


This is after the aforementioned names that Shaykh Rabee Al-Madkhalee (Hafidullaah) had mentioned previously. The Shaykh responded by saying: I advice you to take knowledge from:


1) Shaykh Khalid Abu Abdur-Rahman (Hafidullaah) Plus phone number:


شيخ خالد ابو عبد الرحمن


القليوبية قرية ناى تليفون:2131582 2 (0) 20+ ، 2131584 2 (0) 20


2) Shaykh Ali Hasheeshe (Hafidullaah) Plus phone number:


الشيخ علي حشيش


المركز الرئيسي لجمعية انصار السنه


8 شارع فولة عابدين القاهرة تليفون: 3915456 2 (0) 20+ ، 3915576 2 (0) 20


3) Shaykh Abu Baker bin Mahr bin Ahtiyyah (Hafidullaah) and


الشيخ ابو بكر بن ماهر بن عطيه


المنصورة


4) Shaykh Majd Arafat (Hafidullaah).


الشيخ مجدي عرفات


ميت غمر


InshaAllah more names of the people of knowledge in Egypt to be mentioned by Shaykh Hasan al-Banna (Hafidullaah) and their locations.


Question asked by those brothers who are in corporation with Minhaj-us-Sunnah.com... Abu Yahya al-Misree...

<b>Islamic Audio site</b>

<b>Allah the Most High has described Himself in His revealed books and through His prophets in order that man may have a better understanding of just who He is.</b> Since the human mind is limited in it's knowledge and scope. it is impossible to for it to understand something which has no limits. Allah took it upon Himself to reveal to man some of His attributes. Amoung Allah's countless attributes is one which is of paramount importance with regard to the worship of Allah as opposed to the worship of His creation. It is an attribute which became confused with the appearance among Muslims of the Greek-influenced Mu'tazilite school of philosophical thought and remains misunderstood among many Muslims today.


In


<b>Imaam adh-Dhahabee </b> said in the final lines of his most excellent work, ‘al-Uluww lil-‘Aliyyil-Ghaffaar’ (pp.286-287):


<b>"Al-Qurtubee </b> said concerning the saying of Allaah, the Most High, "Then he ascended (istawaa) the Throne",


"We have explained the sayings of the Scholars regarding this issue in the book ‘al-Asnaa fee Sharh al-Asmaa al-Husnaa’ and we mentioned fourteen different sayings therein"


up until he said,


"And the Salaf of the very first times - may Allaah be pleased with them all - never used to negate direction (al-jihah) for Allaah and nor did they used to express this (negation). Rather, they, and all of the others, used to speak with its affirmation for Allaah, the Most High just as His Book has spoken about it and just as His Messengers informed of it. And not a single one of the Salaf denied that his ascending (istawaa) the Throne was real and true (haqeeqah) (as opposed to metaphorical, majaaz). And Allaah specified the Throne with istawaa because that is the greatest of all His creation. However they assumed ignorance only of the exact nature (kaifiyyah) of istiwaa, for the true nature of that is not known. Imaam Maalik said, ‘Istiwaa is known…’, meaning in the language, ‘…its true nature is unknown and asking about it is an innovation."


And al-Qurtubee also said in ‘al-Asnaa’,


"Many of the past and contemporary philosophers said, ‘When it is necessary to purify the Creator (al-Baaree) - whose Magnificence is great - from having direction (jihah) and demarcation (tamayyuz), then from the requirements and necessary consequences of this, in the view of most of the past scholars and their leading contemporaries, is the purify the Creator (al-Baaree) from having direction (jihah). In their view, direction does not have the aspect of ‘above’ to it. This is because to them, when Allaah is designated with direction, this would necessitate that He is restricted to a place (makaan) and a confine (hayyiz). (Subsequently), a place and a confine necessitate (for Him) (such) movement and stillness that is related to distinction (tamayyuz), transformation (taghayyur) and new occurrences (hudooth) . This is the saying of the philosophers.


I (adh-Dhahabee) say, "Yes, this is what the deniers of the ‘uluww (highness) of the Lord, Mighty and Majestic, have depended upon. And they turned away from the requirement of the Book, the Sunnah, the sayings of the Salaf and the innate dispositions of the whole of creation. What they claim to be necessitated (from affirming Allaah’s highness) is only applicable to created bodies. Yet there is nothing like Allaah and the necessities arising from the clear and evident texts (of the Book and the Sunnah) are also true. However, we do not make use of any explanation except one that comes through a narration. In addition to this we say, ‘We do not accept that the Creator’s being upon His Throne and above the heavens, necessitates that He is confined and in spatial direction, since whatever is below the Throne is said to be confined and in spatial direction. However, what is above the Throne is not like that. And Allaah is above the Throne as the very first generation are unanimously agreed upon and as the imaams after them have quoted from them. They said this in refutation of the Jahmiyyah, those who said that He is in every place seeking as a proof His saying, ‘And He is with you…’. So these two sayings were the very two sayings which were present in the time of the Taabi’een and their successors who came after them. And they are the two sayings that can be understood in this statement (i.e. of the philosophers). As for the third saying which came around after this which is that’ Allaah the Most High is not in any place, nor is His Holy Essence (Dhaat) confined, nor is He separate and distinct from His creation, nor is he in any spatial direction, nor is outside of any spatial directions, and nor this and nor that…’ then this is something that cannot be comprehended nor understood [1], along with the fact that within it is opposition to the verses (of the Book) and the narrations (from the Salaf). Therefore flee with your religion and beware of the opinions of the philosophers. Believe in Allaah and what has come from Him upon the desired intent of Allaah, then submit your affair to Him and there is no power nor movement except by Allaah."


The book is completed and all praise is to Allaah alone…" End of quote from adh-Dhahabee. More to come on this subject, Insha'Allah

Shaykh Saalih ibn Fowzaan al-Fowzaan


Reference: al-Jazeerah Newspaper: #11358


Category: Contemporary Issues


<b>All praise is due to Allaah, lord of the worlds, and may the Salaat and Salaam be upon our prophet Muhammad, his family and companions.</b>


Amma Ba’d.


Indeed there have been a lot of inquires recently concerning elections and demonstrations on the basis that they are novel affairs and were acquired from non-Muslims, so I say, and Allaah is the granter of success:


The issue of elections needs some elaboration:


Firstly: It is permissible for Muslims to elect the grand Imaam (ruler of the Islaamic state) if they need to, but with the condition that Ahlul Hil wal ‘Aqd of the Ummah (the leaders of the Mulsim Ummah in knowledge and status) do so, and the rest of the Muslims are represented by them. Just as the Sahaabah did, may Allaah be pleased with them, when Ahlul Hil wal ‘Aqd amongst them elected Abu Bakr as Sideeq, may Allaah be pleased with him and pledged allegiance to him. Subsequently this pledge was binding upon the rest of the Muslims. This also took place when ‘Umar ibn al Khattaab appointed the remaining six of the ten companions who were given glad tidings that they would be in Jannah, to appoint a ruler after him. They chose Uthmaan ibn ‘Afaan, may Allaah be pleased with him. They pledged allegiance to him and therefore this pledge was binding upon all the Muslims.


Secondly: Concerning positions of leadership that are below the central leadership, appointing people for such positions is the authority/responsibility of the ruler. He is to choose those who are apt and trustworthy for such positions and appoint them. Allaah the Elevated said:


(Verily, Allaah commands that you render back the trusts to those whom they are due to, and that when you judge between people, you judge with justice.}


This verse is directed to the rulers, and the ‘trusts’ here, are the posts of authority in the country. Allaah has made them a trust over the ruler, and this trust is carried out by choosing apt and trustworthy people for such positions. Just as the Prophet (صلى الله عليه وسلم), his companions and the Muslim rulers after them used to do, they chose people who were fit and suitable to assume such positions [of authority] and would carry out their duties in a legislative way.


As for the elections that are known to take place in different countries in present times, such elections are not from the Islaamic system. Disorder, personal agendas, greed and personal relationships get drawn into them. Tribulations and the spilling of blood are also caused due to them, and they do not attain the intended objective, rather they become an arena for bids, trade and false claims.

The Aqaa’id of this sect can commonly be found in Sufism in other countries. Even in this age of ours Aqaa’id like beseeching other than Allaah or to make vows in their names is famous and can commonly be found. Barailwees have taken such Aqaa’id that are full of Shirk and un-Islamic customs and have organized them and have formed themselves in a form of sect. Originating in the Indian Subcontinent due to the handiwork of British Imperialists, the belief and practises of this sect are founded upon superstition, folklore and many innovatory practises.... <b>More to come about The Barailwiyyah sect</b>

Click this link and free yourselves from Blind following.


Forbiddence of Taqleed


<b>From the statements of the four Imams and their students</b>

An alternative to the predominate view of Islaamic polygyny as an oppressive, archaic marital practice, <b>Polygynous Blessings: Musings of a Muslim Wife</b> provides an intimate look into the life of MizAzeez, a Muslim wife who lives in a polygynous marriage. A compilation of 7 months of blog entries exploring MizAzeez’s struggle being a plural wife and her ultimate embracing of an otherwise stigmatized marital practice, <b>Polygynous Blessings: Musings of a Muslim Wife</b> includes personal reflections, excerpts from the Qur’aan and Sunnah (statements and actions of the Prophet of Islaam, Muhammad, peace and blessings be upon him), and religious verdicts by renowned Muslim scholars.


Read a Review of Polygynous Blessings in <b>The Muslim Weekly</b>: click here



And among His signs is this, that He has created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect."

~The Noble Qur'aan (30:21)~

Polygynous Blessings

Musing of a Muslim Wife
www.lulu.com/poly_blessings

And among His signs is this, that He has created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect."


~The Noble Qur'aan (30:21)~


Polygynous Blessings


Musing of a Muslim Wife


www.lulu.com/poly_blessings