The Fire which will gather the people (after mentioning the other signs of the day the author says:)


And from them (the signs) is the coming of the great fire, which is the last of the greatest signs of the hour, and the first of the signs announcing the establishment of the Hour.


[its place of emergence]


The narrations have come showing that the emergence of this fire will be from Yemen, from the depression (in the earth) of 'Adn (1), and will emerge from the sea of Hadramawt. As has been reported in other narrations.


So here are a group of the ahaadeeth which clarify the place of emergence for this fire, and the are presented here as evidences in their apparent form.


1- There comes in the hadeeth of Huthayfah the mentioning of the greater signs of the Day of Judgement, the statement of the Prophet (Sallallaahu 'Alayhi Wa Sallam): " And the last of these is a fire which will emerge from Yemen, chasing the people to the place of their gathering. narrated by Muslim. (2)


2- And in another narration from him by way of Huthayfah also: " and a fire emerging from the depression of Yemen, relocating the people."(3)


3- And is has been narrated by Imaam Ahmad and at-Timidthee from Ibn 'Umar ®, who said: The Messenger of Allaah said: " There will emerge a fire from Hadramawt or from the sea of Hadramawt, before the day of judgement,


gathering the people."(4)


4- And is has been narrated by Imaam al-Bukhaaree from Anas ®, about 'Abdullaah Ibn Salaam, that when he became Muslim he asked the Prophet (Sallallaahu 'Alayhi Wa Sallam) about certain issues, one of them being: What is the first sign of the hour? So the Prophet (Sallallaahu 'Alayhi Wa Sallam) said: " As far as the first sign of the Hour, then it is a fire, gathering the people from the east to the west." (5)


So the reconciliation between these hadeeth, Some saying that the fire is the last of the greatest signs of the Hour, and others saying it is the first is; That its being last has to do with the signs that were mentioned before it in the hadeeth of Hudhayfah, and its being first has to do with that it is the first of the signs which essentially have nothing after it from the affairs of this life. There occurs after these type of aayaat or signs, the blowing of the Horn. In difference to the signs mentioned in the hadeeth of Hudhayfah, for after each of these signs there remain some aspects from the affairs of this world. (6)


Footnotes:


(1) {'Adn}: Is a well-known city in the southern part of the Arabian Peninsula, on the sea of Hadramawt. (called today the Arabian sea or the Indian ocean)


(2) Saheeh Muslim book of trials and the signs of the hour, (18/27-29 w/ the explanation of an-Nawawee)


(3) ibid.


(4) Musnad Imaam Ahmad, Ahmad Shaakir said: Its chain is authentic. And at-Timidthee, al-Albaanee said: Authentic (Saheeh) see Saheehul Jaami'us-Sagheer.


(5) Saheehul Bukhaaree, Book of the stories of the Prophets, chapter: The creation of Aadam and his offspring.


(6) Fathul Baaree (13/82)


=======================================


>Does anyone know where mankind and Jinn will be gathered on the Day >of >Judgment?


The hadeeth in Saheehul Bukhaaree (the book of Riqaaq, the section of the gathering, 11/377 with al-Fath)


The messenger of Allaah said:


You all will certainly be gathered barefoot, naked and un-circumcised, {As We started the first creation we will return it.}(al-Anbiyaa:104) And the first of creation to be clothed on the day of resurrection is Ibraheem Al-Khaleel."


and Allaah says " The day when the earth is changed to another as well as the skies. And they will be prepared for Allaah the One, the Overpowering." [ibraaheem: 48.]


Al- Baghawee brings a narration in the tafseer of this verse:


1. The Messenger of Allaah (Sallallaahu 'Alayhi Wa Sallam) said: " The people will be gathered on the day of judgement, on a dusty-white land like a clean loaf of round flat bread, there will be no landmarks for anyone (to use)."


The hadeeth is in Mukhtsar Muslim/1950 and Saheehul-Jaami'/ #8043 from Aa'ishah.


====================


>Will we be raised at the same place as the Jinn?


The hadeeth in Saheehul Bukhaaree (the book of Riqaaq, the section of the gathering, 11/377 with al-Fath)


The Messenger of Allaah (Sallallaahu 'Alayhi Wa Sallam) said:


You all will certainly be gathered barefoot, naked and un-circumcised, {As We started the first creation we will return it.}(al-Anbiyaa:104) And the first of creation to be clothed on the day of resurrection is Ibraaheem al-Khaleel."


so the address here is general, so i would have to have a daleel to differentiate between jinn and man,


WAllaahu 'Alam wa sallillahumma ala an-nabi al-ummi wa ala aalihi wa Sahbihi

Bid’ah is every Belief, action or saying which is introduced after the death of the prophet صلى الله عليه و سلم with the intention of worshiping and drawing close to Allaah with no evidence from the Book of Allaah nor from the Sunnah and nor from the actions of the Salaf.


The categories of Bid’ah are five. All of them are misguidance and some are more evil than others.


1. Bid’ah in Belief: Which is every belief that is in opposition to the Book and Sunnah. Like the one who believes that the leaders or personalities conduct or control anything in the universe, or that they know the unseen. This is Kufr (disbelief).


2. Bid’ah of speech: Every type of speech that a person says intending by it worship of Allaah and it is not from the Book of Allaah or the Sunnah. Like the one who remembers Allaah with just His name ‘Allaah’ or with the pronoun ‘huwa’ (so he just says ‘hu hu hu’)


3. Bid’ah of action: Every action or movement that is not from the Book of Allaah or the Sunnah and the person intends worship by it. Like the one who dances when remembering Allaah.


4. Bid’ah of wealth: Every type of wealth that is spent intending worship by it in everything that is not from the Book of Allaah or the Sunnah . Like the building of domes on graves.


5. Bid’ah of leaving alone, neglecting: Like the one who leaves that which is from the Deen or that which is allowed intending by it worship. Like the one who leaves off marriage or eating meat.


<b>Our beloved Prophet Muhammad</b> (s.a.s.) issued a stern warning: "Whoever imitates a nation is one of them!" (Abu Da'oud). Muslims should heed this warning and refrain from copying or imitating the kufar in their celebrations. Islam has strongly forbidden Muslims to follow the religious or social customs of the non-Muslims, and especially of the idol-worshippers or those who worship the devil. The Prophet (s.a.s.) said: "By Him in Whose hands is my life, you are ordered to enjoin good and forbid evil, or else Allah will certainly afflict you with torments. Thereafter, even your du'a (supplications) will not be accepted." (Tirmidhi). From an Islamic standpoint. If Muslims begin to take part in such customs, it is a sure sign of weak iman and that we have either forgotten, or outrightly rejected the mission of our Prophet (s.a.s.) who came to cleanse us from jahiliyyah customs, superstitions and false practises.


Muslims are enjoined to neither imitate the behaviour and customs of the non-Muslims, nor to commit their indecencies. Behaviour-imitation will affect the attitude of a Muslim and may create a feeling of sympathy towards the indecent modes of life. Islam seeks to cleanse the Muslim of all immoral conducts and habits, and thus paving the way for the Qur'an and Sunnah to be the correct and pure source for original Islamic thought and behaviour. A Muslim should be a model for others in faith and practice, behaviour and moral character, and not a blind imitator dependant on other nations and cultures.


<b>"We have sent them the Truth, but they indeed practise falsehood" (23:10). </b> Muslim parents must teach their children to refrain from practising falsehood, and not to imitate the non-Muslims in their customs and festivals. If the children are taught to be proud of their Islamic heritage, they themselves will, insha Allah, abstain from non-Muslim celebrations, such as birthdays, anniversaries, Christmas and there like.

<b>With the Mercy of Allaah, we have been able to set up a series of lectures with some of the Scholars. This page will serve as a repository of information relating to each lecture series, Insha' Allaah. </b>


Schedule


Lecture Series Time Lessons in the Prophetic Sunnah


with Shaykh 'Aasim Al-Qaryootee


First Saturday of every month


at 2:00PM EST (1:00PM CST)


Lessons in 'Aqeedah


with Shaykh 'Abdul 'Azeez Ar-Rayyis


Second Saturday of every month


at 3:30PM EST (2:30PM CST)


Paltalk Room


The lessons can be heard in the Paltalk room called: masjiduthaymeen


Biographies of the Scholars


Shaykh 'Aasim Al-Qaryootee


Shaykh 'Abdul 'Azeez Ar-Rayyis


Class Notes


The Scholars on our program have agreed to provide the class notes for each lesson ahead of time so that their will be maximum benefit during the course of the lectures. Insha' Allaah, you can download the notes for each lesson here.


Lecture Series Notes


Lessons in the Prophetic Sunnah


with Shaykh 'Aasim Al-Qaryootee


Hadeeth 1


Lessons in 'Aqeedah


with Shaykh 'Abdul 'Azeez Ar-Rayyis


Translated Text and Audio


Once each lesson is finished, the text of each lesson will be translated and posted here as well, along with the original Arabic and the live recorded audio.

<b>Say: O People of the Scripture! Come to an agreement between us and you: that we shall worship none but Allah, and that we shall ascribe no partner unto Him, and that none of us shall take others for lords beside Allah. And if they turn away, then say: Bear witness that we are they who have surrendered (unto Him) </b>


[Qur'an 3:64]


<b>God is One. There is no Trinity</b>. Jesus(P) is a prophet of God, and like all his fellow prophets, he is a human being. We love him, and believe in him, and affirm all of his miracles, bestowed upon him as a favour from his Lord. He called for the worship of God alone and for righteousness - as every prophet of God has done. However, his pure monotheistic message was gradually changed by some 'Christians' into a polytheistic one, by transforming Jesus(P), the servant of God, into a mythological God-incarnate figure to be worshipped alongside God All-Mighty. This distortion of the message of Jesus(P) is the religion called Christianity.


All praise is due to God, who is guiding many Christians to realise that God is truly One, the All-Mighty, free of all imperfections, and that everlasting salvation lies in turning to Him and Him only in all acts of worship, that Jesus(P) is the messenger of God, and that Muhammad is the last of the messengers of God. You are invited to read the testimonies of many former Christians who have embraced Islam, but bear in mind that this is only a drop in the ocean, as daily there are hundreds of conversions from Christianity to Islam all around the world. Amongst the most powerful and thought-provoking testimonies are those of former Christian priests and missionaries who have discovered the one true religion.


If you are a Christian, then we invite you to embrace Islam, the one true religion of Abraham(P), Moses(P), Jesus(P), and Muhammad , by bearing witness that there is none worthy of worship but God and that Muhammad is the final messenger of God. In doing so, you will have taken the path of true guidance and submission to God. All human beings are born pure, and by embracing Islam, you will return to the original and sinless state in which God created you. You will experience true freedom - the pure, direct, and exclusive worship of the One True God, free of any intermediaries between you and Him. You will find that you have entered a religion pure and clear, free of confusion and contradiction, with a preserved Book and a beautiful way of life. And in the hereafter, you will abide forever in peace, in gardens beneath which rivers flow, and you will look upon the Face of the Lord.

He is the Imaam, the haafidh (preserver of hadeeth), the Scholar of tafseer (Qur'aanic exegesis), usool (fundamentals of jurisprudence and law) and Fiqh (jurisprudence), Abu 'Abdillaah Shamsud-Deen Muhammad Ibn Abee Bakr - better known as Ibn Qayyim al-Jawziyyah (or Ibnul-Qayyim).


His Birth and Education:


He was born into a noble and knowledgeable family on the seventth of Safar in the year 691H in the village of Zar', near Damascus, Syria. From an early age he set about acquiring knowledge of the Islaamic sciences from the Scholars of his time. Describing his desire for knowledge, al-Haafidh Ibn Rajab said in Dhayl Tabaqaatul-Hanaabilah (4/449): "He had an intense love for knowledge and for books, publications and writings." Likewise, Ibn Katheer said in al-Bidaayah wan-Nihaayah (14/235): "He acquired from such books what others could not acquire, and he developed a deep understanding of the books of the Salaf (pious predecessors) and of the khalaf (those who came after the Salaf)."


His Teachers and Shaykhs:


They include Shihaab an-Naablusee and Qaadee Taqiyyud-Deen Ibn Sulaymaan, from whom he studied hadeeth; Shaykh Safiyyud-Deen al-Hindee and Shaykh Ismaa'eel Ibn Muhammad al-Harraanee, from whom he studied fiqh and usool; and also his father; from whom he learnt faraa'id (laws of inheritance). However, the most notable of his shaykhs was Shaykhul-lslaam Ibn Taymiyyah, whom he accompanied and studied under for sixteen years. Al-Haafidh Ibn Katheer said in al-Bidaayah wan-Nihaayah (14/234): "He attained great proficiency in many branches of knowledge; particularly knowledge of tafseer, hadeeth, and usool. When Shaykh Taqiyyud-Deen Ibn Taymiyyah returned from Egypt in the year 712H, he stayed with the Shaykh until he died; learning a great deal of knowledge from him, along with the knowledge that he had already occupied himself in attaining. So he became a single Scholar in many branches of knowledge."


His Manners and Worship:


Many of his students and contemporaries have borne witness to his excellent character and his manners of worship. Al-Haafidh Ibn Rajab said about him in Dhayl Tabaqaatul- Hanaabilah (4/450): "He - Rahimahullaah - was constant in worship and performing tahajjud (the night Prayer), reaching the limits in lengthening his Salaah (Prayer) and devotion. He was constantly in a state of dhikr (remembrance of Allaah) and had an intense love for Allaah. He also had a deep love for turning to Allaah in repentance, humbling himself to Him with a deep sense of humility and helplessness. He would throw himself at the doors of Divine obedience and servitude. Indeed, I have not seen the likes of him with regards to such matters."


Ibn Katheer - Rahimahullaah - said in al-Bidaayah (14/234): "He was constant in humbly entreating and calling upon his Lord. He recited well and had fine manners. He had a great deal of love and did not harbour any envy or malice towards anyone, nor did he seek to harm or find fault with them. I was one of those who most often kept company with him and was one of the most beloved of people to him. I do not know of anyone in the world in this time, who is a greater worshipper than him. His Salaah (Prayer) used to be very lengthy, with prolonged rukoo' (bowing) and sujood (prostrations). His colleagues would criticise him for this, yet he never retorted back, nor did he abandon this practice. May Allaah bestow His Mercy upon him."


Statements of the Scholars about him:


Testaments about his comprehensive knowledge and firm adherence to the way of the Salaf (pious predecessors) have been given by a number of Scholars; from them are:


[1]: Al-Haafidh Ibn Rajab, who said in Dhayl Tabaqaatul-Hanaabilah (4/448): "He had deep knowledge concerning tafseer and usoolud-deen (fundamentals of the Religion), reaching the highest degree concerning them both. Similar was the case in the field of hadeeth, with regards to understanding its meanings, subtleties and deducing rulings from them. Likewise was the case in the field of fiqh and its usool (principles), as well as the Arabic language. He did a great service to these sciences. He was also knowledgeable about kalaam (innovated speech and rhetorics), as well as the subtleties and details that occur in the speech of the people of tasawwuf (sufism)."


[2]: Al-Haafidh Ibn Hajar, who said about him in ad-Durarul-Kaaminah (4/21): "He possessed a courageous spirit as well as vast and comprehensive knowledge. He had deep knowledge concerning the differences of opinions of the Scholars and about the ways of the Salaf." Ibn Hajar - Rahimahullaah - also said, in his commendation to ar-Raddul-Waafir (p. 68): "And if there were no virtues of Shaykh Taqiyyud-Deen (Ibn Taymiyyah), except for his famous student Shaykh Shamsud-Deen Ibnul-Qayyim al-Jawziyyah - the author of many works, which both his opponents and supporters benefited from - then this would be a sufficient indication of his (i.e. Ibn Taymiyyah’s) great position.â€


[3]: Ibn Naasir ad-Dimishqee said about him in ar-Raddul-Waafir (p. 68): "He possessed knowledge of the (Islaamic) sciences, especially knowledge of tafseer and usool. He also said: Aboo Bakr Muhammad Ibnul-Muhib said, as found in his letter: I said in front of our Shaykh al-Mizzee: 'Is Ibnul-Qayyim at the same level as Ibn Khuzaymah: So he replied: He is in this time, what Ibn Khuzaymah was in his time.'"


[4]: As-Suyootee said in Baghiyyatul-Wi'aat (1/62): "His books had no equal and he strove and traversed the path of the great Imaams in [the field of] tafseer, hadeeth, usool (fundamentals), furoo' (branches) and the Arabic language."


[5]: Mullaa 'Alee al-Qaaree, who said in al-Mirqaat (8/251): "It will be clear to whoever aspires to read the explanation of Manaazilus-Saa'ireen, that they [i.e. both Ibn Taymiyyah and Ibnul-Qayyim] are from the kibaar (great ones) of Ahlus-Sunnah wal-Jamaa'ah, and from the awliyaa' of this Ummah.â€


His Death:


Imaam Ibnul-Qayyim passed away at the age of sixty, on the 13th night of Rajab, 751H. May Allaah shower His Mercy upon him.

Bismillah: Assalamo Alikum.


***********************


<b>Episode 1</b>



In the name of Allah, the All-Merciful, the Ever-Merciful. Peace and blessings of Allah be upon Prophet Muhammad (SAWS).


If we look around us, we’ll identify many problems; problems between our countries, problems between us as Muslims. All these problems have brought us here today with an initiative for coexistence.


For example, in Iraq, thousands are being killed and I am not talking about occupation but I mean because of sectarian differences. The same is happening in Palestine. I know that there could be external powers involved in Iraq and Palestine, but at the end of the day, if we learn to live with each other in peace, no one will be able to influence us that way. Even in Lebanon that used to be a token of love between the different sects! Their differences were the source of their welfare! But now they have started to clash. In Darfur (in Sudan), I was under the impression that all these killings were between Muslims and non-Muslims, until I woke up to the realization that they are all Muslims! I realized that all over the Arab world, we have a big problem in agreeing with each other! You might think that this program is a political one! But in fact, it is not.


Look at our homes! Parents and children are living in separate islands. Divorce rates are escalating drastically. Look at the youth! They can’t find anyone to talk to. Consequently they have isolated themselves, resorted to drugs and from there they are headed to extremism, delinquency and corruption.


In our schools and universities, there is no dialogue between the teacher and the student. The courts are so full of cases arising from nothing but disputes and clashes. Even in the mosques, we had the hearts to start fights and clashes! The concept of coexistence is not taught in our schools or universities. How come we never find courses on communication skills? I haven’t heard of a Friday sermon that tackled this topic before. I haven’t heard of bedtime stories or board games having this issue as their main theme.


The concept of teamwork is utterly missing from our industries, companies, universities, and scientific research. In Europe the companies are merging for added power while we are being scattered around. But when it comes to us, we can’t work with each other.


Even the Muslims living in the West have isolated themselves; refusing to coexist with the new society that surrounds them. We need to offer them a way in which they can smoothly integrate with the societies they are living in, without dissolving or losing their identity.


Let’s imagine that this is the circle of my thinking and this is the one of your thinking. If we keep away from each other, the two circles will always be distant. But if I want to be successful I always have to work on the common overlapping area. Let us work on enlarging it. A scholar once said, “Now I can see clearly because I have mounted everybody’s shoulders the day I heard everybody’s opinion.”


<b>What is coexistence?</b>


There are two objectives for this program. The first one is to instill the idea of coexistence. The second objective is to provide you with the needed skills to achieve coexistence. Whenever I use the term “the other” people instantly jump to one conclusion that I’m only talking about the West. No!! Psychologists tell us that “the other” is a term used by people from their early childhood, when they started coexisting with all the external factors surrounding us.


The first lesson Allah taught to all humanity was coexistence; if you (mankind) will descend to the earth, then you must learn how to live with each other. Allah says what can be translated as, “And recite to them the tiding of the two sons of Adam with the truth as they offered a sacrifice, (Literally: sacrificed an all-sanctified sacrifice) (and) it was (graciously) accepted of one of them and not (graciously) accepted of the other. One (of them) said, “Indeed, I will definitely kill you.” (The other) said, “Surely Allah (graciously) accepts only of the pious” (TMQ, 5:27). “The other” was used here though we’re talking about two brothers; each had his own way of thinking.


The one who is able to coexist is always a person who is self-confident, strong, open-minded and civilized. That’s why Islam is so open to the whole world, because it’s a profound religion and a complete way of life. It has all the factors that enable you to be a good Muslim, yet at the same time so open to the other.


Coexistence does not mean dissolution, or loss of one’s identity, faith or character. Coexistence as a concept exists between two parties: both of them must interact mutually. Let me say this to the Western countries; you can’t enforce your culture on me and then expect me to coexist. You can’t enforce our youth to be a carbon copy of your own culture, and then ask us to coexist. You can’t occupy our country, and then ask us to coexist. We are calling for coexistence between two parties who respect each other’s wishes. This program will tell all the stories of coexistence throughout our history because I want all the youths to be proud of their identity. So coexist but never forget your roots. You have a global mission. You will be open to the whole world, yet proud of your own Muslim identity.


The Prophet (SAWS) taught us that <b>the Muslim who interacts (i.e. coexists) with people and is patient in enduring their harm is better than the one who doesn’t interact and hence is not harmed by them. </b> So don’t think that you are better because no one is harming you.


Coexistence is when we live with each other and accept each other for what we are. Coexistence is when we argue with each other and respect each other even in our differences. Coexistence is when we accept each other’s presence and establish common grounds even when we disagree.


<b>What does Islam say about coexistence?</b>


You’ll be proud to know what Islam says about coexistence. The first thing Islam teaches us is that it is not shameful that we are so different! It is a universal law since it is in our nature to be so different. The greatest creation made by Allah is the human mind. There is no way that all human minds can be identical. How come you accept that we are so different on the outside, yet you do not want to accept us being different in the way we think? Your son has to be different from you; he can’t be a carbon copy of you! If you believe in a certain sect or follow a certain school of thought, you can’t expect everybody else to be identical to you. If you accept this, then you have covered half of the way to overcome this problem.


Islam even says that these differences between us enrich our lives. Allah says what can be translated as, “…and We have made you races and tribes that you may get mutually acquainted” (TMQ, 49:13). This sentence “that you may get mutually acquainted” has a very vast meaning in Arabic that encompasses: exchanging benefits, getting along, making use of each other’s ideas and exchanging economic interests.


Allah says what can be translated as, “<b>And help one another to benignancy and piety”</b> (TMQ, 5:2). This ayah (verse) is not just for Muslims but for all mankind. Let’s help one another in combating the dangers of drugs, of the bird flu epidemic. The rest of the ayah says, “and do not help one another to vice and hostility” (TMQ, 5:2). So you can’t occupy my land, and then ask me to coexist with you.


The Islamic civilization reached its prime when different nationalities and backgrounds joined Islam. Had it not been for Andalusia, which had flourished at the hands of the Muslims, Europe would have never been what it is now. The United States is what it is now because of the various ethnicities and nationalities that have blended together.


I’m challenging all of the constitutions of the Western world to state a single phrase included in them that encourages their people to go and get acquainted with others. The only constitution that has such a phrase is the Qur’an. The West should not look upon us condescendingly saying that it was them who invented coexistence, because this is not true.


Look at this great ayah, <b>“And if your Lord had (so) decided, He would indeed have made mankind one nation; and they do not cease differing (among themselves). Excepting the ones on whom your Lord has mercy, and He created them for that (end)</b>…” (TMQ, 11:118-119). Another ayah that stresses this meaning,<b> “And of His signs is the creation of the heavens and the earth and the differences of your tongues and colors. Surely in that are indeed signs for knowledgeable men”</b> (TMQ, 30:22).


The Prophet (SAWS) depicts this concept by saying that <b>Muslims, in their mercy and compassion, are like one whole body. If one organ is in pain the rest of the body will ache with fever and insomnia.</b> The Prophet (SAWS) is giving you an example from your own body. A body has various organs each with a different function and different role, yet when they worked in union as a team they became like one unit.


The Qur’an is all in the form of a dialogue. It conveys the various dialogues between the prophets and their peoples. The Qur’an even conveys the dialogue of those who objected to Islam. Look at how many times you’ll find the word “they said” in the Qur’an!


Look at “Surat al-Baqara[1]”, which outlines the methodology of Islam, until it reaches the ayah[2] of “al-Kursiyy”, which presents the Islamic creed. The very following ayah starts with,<b> “There is no compulsion in the religion”</b> (TMQ, 2:256). So after placing the whole methodology between our hands, this ayah is stated to the effect that no one is obliged to take this method. <b>“So whoever decides, then let him believe, and whoever decides, then let him disbelieve” </b> (TMQ, 18:29). Everyone is left the choice to believe or not to believe.


Look at how the Qur’an talks about the common grounds in,<b> “Say, “O population of the Book, (Or: Family of the Book, i.e., the Jews and Christians) come to a level word between us and you, that we worship none except Allah, and that we do not associate anything with Him, and that some of us do not take to themselves others (Literally: some “others”) as lords, apart from Allah</b>”” (TMQ, 3:64). Look at how gentle is this ayah addressing non-Muslims, “<b>And surely, either we or you (only) are indeed upon (right) guidance or in evident error”</b> (TMQ, 34:24). So how about the dialogue between us Muslims!


Meditate this great ayah, <b>“O you mankind, be pious to your Lord, Who created you of one self, and created from it its spouse, and from the two disseminated many men and women”</b> (TMQ, 4:1). We all came from one source: Adam and Hawwa (Eve).


<b>This is what unites us with each other.</b>


Do you know what the Prophet (SAWS) did once he reached Madinah? He called for spreading peace and greetings, feeding the hungry, and observing kinship ties. The Madinah at that time was full of clashing tribes like: Aws and Khazraj. He fraternized between the Aws and Khazraj tribes. Next, he built the mosque where the whole society would gather. Then, he renamed the city of “Yathrib” to be “al-Madinah” meaning “The City” so as not to be attributed to any particular tribe. Then he issued a constitution addressing the Jews, the disbelievers, the Muslims and everyone, asking them all to live in peace. I don’t know of a constitution calling for coexistence, like the one made by the Prophet (SAWS) in Madinah.


To all those who are afraid of Islam, and to those who refuse to add religion in the syllabuses for fear of extremism, I want to suggest the exact opposite. I want you to teach them the real Islam so they know how to coexist. If you dread extremism; then teach your children proper Islam. I want to fulfill Allah’s saying, <b>“so be pious to Allah, and act righteously among yourselves (Or: make a reconciliation after differences)</b>…” (TMQ, 8:1).


The Prophet (SAWS) told us that thrashing out our differences and reconciling is even better than fasting, night prayer, and charity. By Allah, our intention from this program is,<b> “Surely the believers are only brothers; so make a reconciliation between your two brothers, and be pious to Allah, that possibly you would be granted mercy”</b> (TMQ, 49:10). The Prophet (SAWS) also told us that things that cause strife between us, act like a “shaving” device that “shaves” our religion off, not our heads.


Allay says, <b>“You have been the most charitable nation brought out to mankind</b>…” (TMQ, 3:110). So I’m proud of that, but at the same time I’m capable of coexisting.


<b>The relation between coexistence and development </b>


Let me ask you this: How can we propose to develop ourselves while we can’t even coexist? It would be a catastrophe. If I want to establish development, then why don’t I build over what I have? I want to tell you a nice story about a boat that was in the sea, in a place where the sea meets with the river. The fishermen wanted some fresh water desperately. They signaled a faraway ship sailing to the west to send them some water. The captain told them, “Are you asking us for fresh water when it is right under you!” And I’m saying the very same thing: the fresh water is right there with us; our history.


Honestly I have to tell you that right now there are some who are trying diligently to drive us all back into wars and strife; to the times of the crusades because they want to sell weapons and make fortunes. So instead of hostility we’ve come to propose Islam’s viewpoint. The first ayah that comes in the Qur’an addresses the Lord of the worlds, <b>“Praise be to Allah, The Lord of the worlds</b>” (TMQ, 1:2), and the last ayah in the Qur’an addresses the Lord of mankind! , “<b>Say, “I take refuge with The Lord of mankind”</b> (TMQ, 114:1). Hence, the Qur’an is a universal book. So be open, coexist without dissolving or losing your faith.


<b>Overview of the coming episodes</b>


Starting next episode we will be telling you the stories of the four Imams (Islamic scholars): ash-Shafe’yy, Abu-Hanifa, Malik and Ahmad Ibn-Hanbal. We are not going to discuss them from the point of view of Islamic jurisprudence. We will focus on coexistence intertwined in the stories of the four Imams.


One last thing, if you want to interact with us then access our website www.amrkhaled.net after each episode. Post your comments, your criticism, and your objective views,


Finally, may the Peace of Allah be upon you all.


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[1] A chapter; the Qur’an is comprised of 114 surahs (chapters).


[2] A verse in the Qur'an.


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This Article may be published and duplicated freely for private purposes, as long as the original source is mentioned. For all other purposes you need to obtain the prior written approval of the website administration. For info: dar_altarjama@amrkhaled.net

why is meca so important


and if you guys are so sure about it then why not prove it in a way


i mean no affence to you i just asking


why and what is mecca?

Bismillah: Assalamo Alikum.


***********************


<b>Experience of a Converted Hindu Woman</b>


My Experiences and How I Find that Islam does not Oppress Women


by Sister Noor


I came from a purely Hindu family where we were always taught to regard ourselves (i.e. women) as beings who were eventually to be married off and have children and serve the husband - whether he was kind or not. Other than this I found that there were a lot of things which really oppressed women, such as:


* If a woman was widowed, she would always have to wear a white sari (costume), eat vegetarian meals, cut her hair short, and never re-marry. The bride always had to pay the dowry (bridal money) to the husband's family. And the husband could ask for anything, irrespective of whether the bride would have difficulty giving it.


* Not only that, if after marriage she was not able to pay the full dowry she would be both emotionally and physically tortured, and could end up being a victim of "kitchen death" where the husband, or both the mother-in-law and the husband try to set fire to the wife while she is cooking or is in the kitchen, and try to make it look like an accidental death. More and more of these instances are taking place. The daughter of a friend of my own father's had the same fate last year!


* In addition to all this, men in Hinduism are treated literally as among the gods. In one of the religious Hindu celebrations, unmarried girls pray for and worship an idol representing a particular god (Shira) so that they may have husbands like him. Even my own mother had asked me to do this. This made me see that the Hindu religion which is based on superstitions and things that have no manifest proof , but were merely traditions which oppressed women could not be right.


Subsequently, when I came to England to study, I thought that at least this is a country which gives equal rights to men and women, and does not oppress them. We all have the freedom to do as we like, I thought. Well, as I started to meet people and make new friends, learn about this new society, and go to all the places my friends went to in order to "socialise" (bars, dance halls, etc.). I realised that this "equality" was not so true in practice as it was in theory.


Outwardly, women were seen to be given equal rights in education, work, and so forth, but in reality women were still oppressed in a different, more subtle way. When I went with my friends to those places they hung out at, I found everybody interested to talk to me and I thought that was normal. But it was only later that I realised how naïve I was, and recognised what these people were really looking for. I soon began to feel uncomfortable, as if I was not myself: I had to dress in a certain way so that people would like me, and had to talk in a certain way to please them. I soon found that I was feeling more and more uncomfortable, less and less myself, yet I could not get out. Everybody was saying they were enjoying themselves, but I don't call this enjoying.


I think women in this way of life are oppressed; they have to dress in a certain way in order to please and appear more appealing, and also talk in a certain way so people like them. During this time I had not thought about Islam, even though I had some Muslim acquaintances. But I felt I really had to do something, to find something that I would be happy and secure with, and would feel respected with. Something to believe in that is the right belief, because everybody has a belief that they live according to. If having fun by getting off with other people is someone's belief, they do this. If making money is someone's belief, they do everything to achieve this. If they believe drinking is one way to enjoy life then they do it. But I feel all this leads to nowhere; no one is truly satisfied, and the respect women are looking for is diminishing in this way.


In these days of so called "society of equal rights", you are expected to have a boyfriend (or you're weird!) and to not be a virgin. So this is a form of oppression even though some women do not realise it. When I came to Islam, it was obvious that I had finally found permanent security. A religion, a belief that was so complete and clear in every aspect of life. Many people have a misconception that Islam is an oppressive religion, where women are covered from head to toe, and are not allowed any freedom or rights. In fact, women in Islam are given more rights, and have been for the past 1400 years, compared to the only-recently rights given to non-Muslim women in some western and some other societies. But there are, even now, societies where women are still oppressed, as I mentioned earlier in relation to Hindu women.


Muslim women have the right to inheritance. They have the right to run their own trade and business. They have the full right to ownership, property, disposal over their wealth to which the husband has no right. They have the right to education, a right to refuse marriage as long as this refusal is according to reasonable and justifiable grounds. The Qur'an itself, which is the Word of God, contains many verses commanding men to be kind to their wives and stressing the rights of women. Islam gives the right set of rules, because they are NOT made by men, but made by God; hence it is a perfect religion.


Quite often Muslim women are asked why they are covered from head to toe, and are told that this is oppression - it is not. In Islam, marriage is an important part of life, the making of the society. Therefore, a woman should not go around showing herself to everybody, only for her husband. Even the man is not allowed to show certain parts of his body to none but his wife. In addition, God has commanded Muslim women to cover themselves for their modesty:


"O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) over their bodies (when outdoors). That is most convenient that they could be known as such (i.e. decent and chaste) and not molested." (Qur'an 33:59)


If we look around at any other society, we find that in the majority of cases women are attacked and molested because of how they are dressed. Another point I'd like to comment on is that the rules and regulation laid down in Islam by God do not apply just to women but to men also. There is no intermingling and free-running between men and women for the benefit of both. Whatever God commands is right, wholesome, pure and beneficial to mankind; there is no doubt about that. A verse in the Qur'an explains this concept clearly:


"Say to the believing men that they should lower their gaze and protect their private parts (i.e. from indecency, illegal sexual acts, etc.); that will make for greater purity for them. And God is well aware of what they do. And say to the believing women that they should lower their gaze and protect their private parts (from indecency, illegal sexual intercourse, etc.); and that they should not display their beauty and ornaments . . . " (Qur'an, Surah Al-Nur 24:31)


When I put on my hijab (veil), I was really happy to do it. In fact, I really want to do it. When I put on the hijab, I felt a great sense of satisfaction and happiness. Satisfied that I had obeyed God's command. And happy with the good and blessings that come with it. I have felt secure and protected. In fact people respect me more for it. I could really see the difference in behaviour towards me.


Finally, I'd like to say that I had accepted Islam not blindly, or under any compulsion. In the Qur'an itself there is a verse which says "Let there be no compulsion in religion". I accepted Islam with conviction. I have seen, been there, done that, and seen both sides of the story. I know and have experienced what the other side is like, and I know that I have done the right thing. Islam does not oppress women, but rather Islam liberates them and gives them the respect they deserve. Islam is the religion God has chosen for the whole of mankind. Those who accept it are truly liberated from the chains and shackles of mankind whose ruling and legislating necessitates nothing but the oppression of one group by another and the exploitation and oppression of one sex by the other. This is not the case of Islam which truly liberated women and gave them an individuality not given by any other authority.


SOURCE

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