?Ali Ibn Ab? ??lib is the cousin of the Messenger (May All?h exalt his station and grant him peace). F?timah is the daughter of the Messenger (May All?h exalt his station and grant him peace), the most prestigious lady in Paradise (May All?h be pleased with her) as stated by the Prophet (May All?h exalt his station and grant him peace). Additionally, the Prophet (May All?h exalt his station and grant him peace) said about ?Ali (May All?h be pleased with him):
“You are in the same position with relation to me as Aaron (H?r?n) was concerning Moses but with (this explicit difference) that there is no prophet after me.”
He said this when he delegated him the responsibility of [Mad?nah] when Muslims were away in the Tab?k conquest. So, he said: O Messenger of All?h! You leave me behind with women and children? The Prophet (May All?h exalt his station and grant him peace) said the above narration to warm his heart. It is also because Aaron (H?r?n) took M?s?’s place among his people, as he said:
“Replace me among my people.” [S?rah ?Al-A?r?f (7):142]
The previous ??y?t explains the following statement: “You are in the same position with relation to me as Aaron (H?r?n) was concerning M?s?.”
However, as the Prophet (May All?h exalt his station and grant him peace) feared that anyone would misuse this word and claim that ?Ali is a Prophet like H?r?n, he said:
“but with (this explicit difference) that there is no prophet after me.” This statement highlights the immense protection the Prophet (May All?h exalt his station and grant him peace) dedicated to the prestige of the Message [of Isl?m]. Also, he is concerned about the importance of Tawhid (Isl?mic Monotheism). Certainly, according to the Qur??n and the Sunnah, it is well-known that he is the last of the Prophets, and there is no Prophet after him.
The Number of Books:1
Size 6 X 9/ Pgs.121 / SoftBack
Translator: Abu Ahmed Ayyub Ibn James Elkins
Publisher: Authentic Statements Publication
The mistakes outlined are both numerous and varied. From them are: mistakes in beliefs, in clothing, in changing the appearance of the body, in the way they walk, concerning food and drink, mistakes related to the way in which they sleep and awake, free-mixing, holidays and events, listening (i.e. to music and the likes of it), mistakes concerning traveling, and the condition in which one goes to the doctor.
Translator: Abu Ahmed Ayyub Ibn James Elkins
This book includes religious verdicts that clarify the rulings of marriage and its various situations.
It also discusses the legislated beginning of the marriage dealing with topics such as:
• the affair of choosing a righteous wife
• the steps of marrying her from her guardian
• rulings pertaining to the dowry
• observing good companionship between the spouses
• knowing the rulings of polygyny and its conditions
• the means by which marital differences can be resolved in the event of discord
• the identification of invalid and impermissible marriages
• the rulings linked to marrying the women of The _People of the Book_(i.e. the Jews and Christians)
and other areas beyond this in terms of guidelines and beneficial advice.
A more scholarly description of the daily Prayer, this book would be considered a more advanced study of the daily Salat. With numerous references to classical sources, each aspect of Salat is presented from the lens of the time of the Prophet (PBUH) himself.
Selection of Supplications from the Quran & Sunnah of Prophet (SAW) collected by the Muhaddith of our Era Shaykh Muhammad Nasiruddin al-Albani.
The Easiest Explanation of Beneficial Speech in Establishing the Evidences of At Tawhid
“I asked my father (d. 277H) and Abu Zur’ah (d. 264H) about the beliefs of the People of the Sunnah regarding the fundamentals of the Religion, and what they both found the scholars upon in all of the various lands, and what they believe as it relates to these affairs. So they responded, saying: We found the scholars in all of the various lands: Hijaz, Iraq, Egypt, Sham and Yemen, so their creed was…”
An important point: These issues that al-Hafiz, the Muhaddith, the Imam, Shaykh ‘Abd al-Rahman b. Muhammad, who is well known as Ibn Abu Hatim, learnt from the two renowned memorizers and scholars of Hadith – his father and Abu Zur’ah, and the fact that both of them conveyed these matters from the Imams of Ahl al-Sunnah – proves that they were united upon these beliefs and that they did not differ regarding any of them.
Takhil al-‘Aynayn, p. 43, al-‘Allamah ‘Ubayd al-Jabiri
Concise Words on Good and Bad Companionships
Shaikh Abdur-Rahman As-Sa’di, Shaikh Salih Al-Fawzan, Shaikh Zaid Al-Madkhali, Shaikh Muhammad Ibn Hadi | Salafi Publications
A compilation of small treatises regarding companionship, collected from the works and speeches of some of the noble scholars of our times.
Al-Hafiz Abu Hatim Muhammad bin Hibban Al-Busti (rahimahullah) said: “Indeed; from the greatest indications upon understanding what it is a person is upon by way of his fluctuations and his dormancy is: taking into consideration who it is that he converses with and loves. Since a person is upon the religion of his close friend; and the birds of the sky converge on their own likeness.”
(Rawdatul Uqalaa wa Nuzhatul Fudalaa)
Al-Allamah Muhammad bin Salih al-Uthaimin (rahimahullah) said:
“Strive to keep company with a people who are people of good. They show you the right way if you err. They guide you if you are misled. They remind you if you forget. They teach you if you do not know. All of these are from the factors for the increase in Ulamaa.”
(Sharh Sahih al-Bukhari)
This is a summarized translation of Shaikh Abdul Muhsin Al Qasim’s (The Imam and the Khateeb of the Prophet’s Masjid in Madinah) book titled ‘Tayseerul Wusool’ which is a commentary on the book of Shaikh Muhammed ibn Abdul Wahhab’s Thalathatul Usool (The Three Questions of the Grave). It is a commentary on the three questions of the grave which every human being will be asked in his grave.
Islam gives great care and attention to seeking knowledge with the first verse to be revealed commanding to Read. It is the responsibility of every parent to ensure that their children are raised upon the correct Islamic teachings. The success of this Ummah relies upon its followers and as our children are the future carriers of this noble Religion it is incumbent upon us to take care in educating and caring for them.
Imam Muhmmad Nair Al-Din Al-Albani
Allah,the'Most High said: "Among His Signs is that He created spouses for you of your own kind so that you may find tranquility in them. And He has placed love and mercy between you. Verily in that are Signs for those who reflect." Surah Ar-Rum, 30:21
The Messenger of Allah (a) said, "When a person gets Married, he has completed half of his religion; so, let him. fear Allah with regard to the other half."Bayhaqi, Shu'ab al-Iman, Shal Al-Albani Hasan Li Ghayrihi, Sahih al-Targhib waq-Tarhib (1916)
Marriage is an important institution in the great religion of Islam. Humans have been treated as social Creatures, requiring interactions with each other in order to survive.Harmoniously coexisting in love and mercy amongst men and women were created To complement one another in companionship.
The family as a basic social institution is the cornerstone of society, and strong marriages are the basis for strong communities.
Thus, marriage was the way of the previous prophets and messengers, and it was the practice of our noble Prophet Muhammad (saw) and his companions - may Allah be pleased with them all, Amin.
This Simple but important text, covers many aspects of married life which every Muslim Must acquaint themselves with. The Sheikh - may Allah have mercy on him has diligently put together this work, quoting from the Qur'an and authentic Ahadith of the messenger of Allah It is a great guide for all those who intend on getting married, as much as for those who are already married. Familiarizing oneself with this work is a must for every Muslim who wishes to learn and practice the Islamic manners etiquettes related to marital life, It is a text that no Muslim home or library should be without.
This book is presented with translation for non Arab Muslims who are unable to understand the meaning in Arabic. This will help them to understand the meaning of these supplications which are taken from the Qur’an and the Prophet’s traditions. This will also help them to achieve an improved state in their worship of Allah.
The Sunnah is the most authentic explanation and elaboration of the Word of Allah. Many worthy collections of Hadith of the Prophet have been compiled and translated into English. Yet very few, however, have been compiled especially for children and young people, and this collection is intended to fill this gap.
This collection presents twenty sound Ahadith that will appeal to all ages, but are especially suitable for young people, taking into consideration their needs and interests. In translation and brief commentary that follows each Hadith, an effort has been made to use plain language and explanation for the ordinary mind. Moreover, useful exercises have also been added. In this way, this collection will be greatly beneficial for the young Muslims.
This small book has been the collaborative effort of many. It is our hope that this collection of Ahadith will serve as a useful introduction to the timeless wisdom of the last Prophet of Islam both at home and the classroom.
The Messenger of Allah (PBUH) said, May Allah bless a man who hears a Hadith from us, and memorizes it so that he can convey it to others, for perhaps he is conveying it to one who will understand it better than him, and perhaps the one who conveys knowledge does not understand it himself.
“The Conditions, Pillars and Requirements of Prayer” is a brief treatise designed for easy memorization and retaining since the author lists each point briefly followed by its proof from the Qur’an and Sunnah
Islam gives importance to every affair of life. Thus, there is not an aspect of your life, O Muslim, except that Islam clarifies and explains it. And this is from its concern for rectifying and unifying the community. And because the rectification of the community follows the rectification of the family, and the unity of the community is a result of the unity of the family, and the happiness of the family is connected to the spouses, Islam gives a great deal of importance to the spouses. As it relates to the rights of the spouses, there are rights before the engagement, rights at the time of the engagement, rights at the time of the marriage contract, and rights which remain throughout the affair of marriage.
The spiritual and worldly life of a Muslim is focused on Allah. Succcess in both entails knowing Allah, Loving Him, trusting Him and worshipping Him alone. It requires the Muslim to learn his religion, discipline his soul and refine his conduct. The Muslim must have firm faith that everything that hapens to him in this life is good for him, that his Lord would never decree anything that would be detrimental and, as such, he is required to be patient and steadfast in the face of adversity and grateful at times of ease. In this treatise, the author, ibn Rajab sets out o explain the advice the Prophet(s.a.w) imparted to ibn 'Abbas (radiyAllahu 'anhuma), ''Safeguard Allah and He Will safeguard you. Safeguard Allah and you will find Him in front ou you. Know Allah in times of ease and Hie will know you in times of hardship. When you ask, ask Allah. When you seek aid, turn to Allah. The Pen has dried (after having written)all that will occur...
In this age of materialism, consumerism and extreme liberalism, the Muslim often finds himself at a loss, at odds to the ebb and flow of society, and holding to values, divinely revealed, that contrast starkly with the values held by many around him. He or she is looked at askance, accused of being backward, non-conformist and refusing to integrate. In the face of peer pressure, the resolve of some may weaken, the result being a watering-down of one's adherence to Islam and the values it calls to.
The Prophet warned us that a time would come in which Islam and the Muslims would be beheld as strangers, not just by non-Muslims but by many Muslims as well! He informed us that days were coming in which trying to keep hold of one's religion would be like holding red hot coals, and he stressed the paramount importance of holding fast to Islam in its pristine purity during that time, stating that this, and only this, was the path to success in this life and the next.
This book is a compilation of two tracts which explain the hadith, 'Islam began as something strange and it will return to being strange just as it began, so tuba for the strangers!' It is hoped that it will be a source of comfort and inspiration for the Muslim who is striving to follow Islam at a time when the Muslim could well feel alienated and alone in the world.
The first is a treatise penned by the great Imam, Al-Ajurri (d.330H), a scholar known for his deep knowledge and piety, his quality being recognised by all. The second is a monograph written by the Imam, Ibn Rajab Al-Hanbali (d.795H), a scholar praised extensively for his vast knowledge, ascetism and expertise in the Hanbali school of thought. An introduction has been added from the words of Shatibi and an appendix from ibn Al-Qayyim's monumental Madarij al-Salikin.
When the Messenger of Allah was sent to the polytheists to call to this statement, ‘None has the right to be worshipped save Allah,' they understood from it that made them reject it, oppose the messenger, and all those who believed in it. What was this understanding? Was it the understanding that Allah existed and was One? They already believed in this. They believed that He was the creator, the nourisher, the sustainer, in His hands was the control of all affairs, and in His hands was life and death.
It was said to al-Hasan, ‘People say that whoever says, ‘None has the right to be worshipped,' shall enter Paradise.' He said, ‘Whoever says, ‘None has the right to be worshipped,' and fulfils its obligations and meets its requirements shall enter Paradise.'
Wahb ibn Munabbih was asked, ‘Is not the testification that ‘none has the right to be worshipped save Allah' the key to Paradise?' He replied, ‘Of course, buy every key has its teeth: if you bring a key that has teeth, the door shall open; but if not, it will not.'
My Brothers! Strive, today, to your utmost in actualising Tawhid, for nothing else can take you to Allah. Be desirous for establishing its rights for nothing else will save you from the punishment of Allah. The testification of Tawhid has many great benefits, it is not possible to enumerate them all, however, the author mentions fifty-five benefits of it.
This small treatise deals with the correct and accurate meaning of the testification of Tawhid and with an extremely beneficial appendix - They Types of Hearts - by al- Hafiz ibn Qayyim al-Jawziyyah
Bukhari records on the authority of Abu Hurayrah that the Prophet said, "Your actions alone will not save any of you." They asked, Messenger of Allah, not even you?, He replied, 'Not even me, unless, Allah were to envelop me in His mercy. Be firm; steadfast and balanced; and journey [to Allah] in the beginning of the day, the end of the day, and a portion of the latter part of the night. Moderation, moderation! Through this you will attain your goal!"
He also recorded this Hadith in another place with the wording, 'This religion is easy, none makes it hard upon himself except that it overwhelms him; therefore be firm, steadfast, and balanced; upon which have glad tidings! Seek help in this by journeying [to Allah] at the beginning of the day, at the end of the day, and a portion of the latter part of night.'
He also records on the authority of Aishah that the Prophet said, Be firm, steadfast, and balanced upon which have glad tidings for indeed actions alone will not cause one to enter Paradise. They asked Messenger of Allah, not even you? He replied, Not even me, unless Allah were to envelop me in His forgiveness and mercy
He also records on her authority that the Prophet said, Be Firm, steadfast and balanced: know that your actions alone will not be a cause for your entry into Paradise and that the most beloved actions to Allah are those that are done continuously and persistently, even if they be few. These noble ahadith details a great and important principle from which stem many issues related to the journey to Allah while wayfaring along His Path.
Some of the Salaf said, 'The Hereafter consists either of Allah's forgiveness or the Fire; and this world is either a source of Allah's protection or a source of destruction.' On his deathbed, Muhammad ibn Waasi bid farewell to his companions saying, 'Peace be upon you, either to the Fire or to the forgiveness of Allah.
This is a treatise we have written concerning humility (Khushu) and the hearts meakness and breaking (inkisar) before the Lord. The basic meaning of Khushu, is the softness of the heart, its being gentle, still, submissive, broken, and yearning. When the heart is humble, so too is the hearing, seeing, head, and face; indeed all the limbs and their actions are humbled, even speech. This is why the Prophet would say in his bowing (ruku), 'My hearing, sigh, bones, and marrow are humbled to You,' another narration has, 'and whatever my foot carries.' One of the Salaf saw a man fidgeting in his prayer and remarked, 'If the heart of this person was humble, so too would his limbs be.' The source of Khushu, that takes place in the heart is the gnosis of Allah's greatness, magnificence, and perfection. The more gnosis a person has of Allah, the more Khushu he has. The greatest action of worship which manifests the Khushu, of the body to Allah is the prayer (salah). Allah has praised those who have Khushu, in the prayer. al-Hasan, may Allah have mercy on him, said, 'When you stand in prayer, stand in due obedience as Allah has ordered you, beware of negligence and looking (here and there), beware that Allah be looking at you while you are looking at something else, asking Allah for Paradise and taking refuge with Him from the Fire, yet your heart is heedless, not knowing what the tongue is saying.' Hudhayfah said, 'The first thing you will lose of your religion will be Khushu and the last thing you will lose of your religion will be the prayer, and it is well possible that there is no good in a person who prays, and soon will come a time when you shall entre a large Masjid and not see a single person with Khushu. This small treatise deals with the correct and accurate meaning of Khushu, and with three extremely benficial appendixes.
Difference Between Advising And Shaming by Ibn Rajab Al Hanbali In this monumental works of the great shaikh Ibn Rajab Al Hanbali, the author provides essentail deatil in discussing key points dealing with differences that arise between the Prople of Sunnah, and the manners and etiruette one should acquire when differing occurs. He beautifully illustrates the difference betweeen advising that is encouraged, and shaming that is not permitted. The difference between sincere advising and shaming Ibn Rajab al-Haafidh Ibn Rajab al-Hanbali, in his monograph al-Farq bain al-Naseehah w'al-Ta'eer, devotes one section to the topic of "On the Difference between advising about one's short-comings in order to return from that, and rebuking and scolding for one's sins." It reads as follows: And from this is that one would tell a man something that he disliked to his face, and if that was with the purpose of sincerely advising him, then that is good. And one of the Salaf said to his brother, "Do not advise me until you can say something to my face which I dislike. "And the salaf disliked to command good and forbid evil in this way [i.e. with shaming and re-probation], and they loved to be discrete about what went on between the enjoiner of good and the one being enjoined, for verily this is one of the signs of sincere advising. For verily it is not the purpose of the sincere adviser to broadcast the short-coming of the one whom he is advising, and verily his purpose is only to remove the corruption which has occurred in him. And as for broadcasting and manifesting the short-coming, then this is part of what Allah and His Messenger have forbidden. Allah the Exalted said: Indeed, those who like that immorality should be publicized among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know. And if it had not been for the favor of Allah upon you and His mercy...
The Prophet (#8) said, "Every one of you is a shepherd and everyone is responsible with regard to his flock." [Muslim] A child is a priceless trust from Allah, and raising children is no doubt among the most momentous events in our lives. Such obligation requires parents to learn, experience and adopt a steadfast and anticipatory approach to nurturing, with the aim of elevating standards of their family, their community and the ummah as a whole. This book plays a part in that journey as a guide for the newly initiated parents.When ibn al-Qayyim had a grandson, he had nothing of material goods to offer his son, Burhan al-Din. Instead, he penned this valuable book and gifted it to him, and it was the best of gifts.Among other things, the author identifies some of the most important rites of passage and explains their significance. He notes in his introduction the method adopted in the book and what the main sections comprise of. He provides general rulings and code of practice regarding the Newborn upon birth, and through all the stages of his/her life that concludes upon reaching death; and even beyond that to the final abode in the Hereafter. He further explores educational guidance and compelling advice related to general upbringing.It is from the more detailed books on the subject imparting huge amounts of benefit that are rarely found anywhere else, especially in the English language. It offers wonderful anecdotes, pertinent hadiths, best practices, the subtleties of differing judgements and legal issues, which a student of knowledge will also greatly benefit from.
Imam Muhammad Naasirud-Deen Al-Albaani (D. 1420H)
Allah, the Most High, said: “O Prophet, tell your wives and your daughters, and the women of the believers, to bring down over themselves [part] of their outer garments,” — Al-Ahzaab (33): 59.
In Islam, women are held in a high position: whether a woman is a daughter or a mother, single or married, rich or poor, Islam has honored all believing women.
At the center of society is the family home, the heartbeat of which are the women who raise the next generation. This is why women are crucial to the making of a virtuous society. When women achieve righteousness, the world around them will in turn rectify and refine itself, because it is in the hands of women that upcoming nations are nurtured.
Being a complete way of life, Islam has a code of conduct for both males and females, and one’s clothing is an aspect of good conduct that presents itself outwardly.
Contrary to the flawed arguments of those who oppose Islam, our religion is one that venerates and respects women more than any other creed or ideology. In today’s society, many have discussed and debated the clothing of a Muslim woman. It has become a controversial issue that is often brought up to attack Islam, with some even going as far as to say that aspects of Muslim women’s clothing are oppressive or that they have nothing to do with the religion.
The dress code for Muslim women is a matter of great importance which the Qur’an and Sunnah has already resolved for us. Following guidance outlined by both is a true mark of a believing woman, a sign of her piety, a means to elevating her rank and attaining the status of a woman of Paradise.
This extensive text covers important attributes and intricate details related to the clothing of believing women, whom Allah mentions in the above verse alongside the wives and daughters of the Prophet (Peace and Blessings be upon him). Nobility, dignity, and respect lies in following what Allah and His Messenger have instructed us with, and it is the path to success in this life and the Hereafter. Having our dear sisters understand and apply in their lives what is published within these pages, is vital to achieving the pleasure of our Lord.
In the words of the author, may Allah have mercy on him, “This is a fine thesis and a beneficial treatise, Insha'Allah, which I have compiled to make clear the clothing that it is incumbent upon the Muslim woman to wear when she goes out of her house and the conditions that she must fulfil in order for her garb to be Islamic. In doing so, I have relied on the Qur’an and Sunnah, being guided also by the traditions and sayings of the Companions (radiyAllahu`anhum) and the Imams.