Islām as it would have been in the strangeness….
Assalaamu Alaikum,
Brothers and Sisters,
This blog will not be updated now on due to some matters, thus I apologize for this,
I have been asked some questions here to which I have not answered, so I apologize for this matter also.
It has been very nice to have met you all and have talked with you and discussed with you all,
Pray for me,
Wassalaam Alaikum Warahmatullaah Wabarakatuhu.
بسم الله
الحمد لله العلي المتعال ذي القدرة و الجلال و الصلاة و السلام على النبي الضحوك القتال
Today we are writing on the topic of ēmān and kufr. This topic is being mentioned because some the brothers are saying that the matter of ēmān and kufr doesn’t hold that much of an importance. When they say that it is not so important to talk on the matter of ēmān and kufr:
The first matter: the importance of the topic of ēmān and kufr
We will not be saying beyond our limit, because when we say that verily, ēmān and kufr is one of the most important from all of the religious topics. Due to many of the rulings which are based upon it, comes as a result of it in the worldly matters and the hereafter matters. Allāh سبحانه وتعالى says:
أًمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أّن نَّجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاء مَّحْيَاهُم وَمَمَاتُهُمْ سَاء مَا يَحْكُمُونَ
Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, in their present life and after their death? Worst is the judgement that they make.( jāthiyah: 21)
As for in the hereafter, the returning of the creation either to heaven or hell, it is
وَلاَ تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِم مِّن شَيْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ
And turn not away those who invoke their Lord, morning and afternoon seeking His Face. You are accountable for them in nothing, and they are accountable for you in nothing, that you may turn them away, and thus become of the Zalimun (unjust).(6:52) upon the point of ēmān and kufr. Read the rest of this entry »
Posted By Al Barbaree on Tibyan Forums And May Allaah reward brother Insha Allaah Shaheed
Lofty Men in The Times of Ignominy: Yūsuf al-`Iyairī
A sorrowful tear for the parting of a martyr
1/4/1394 H – 30/3/1424 H
Corresponding with:
24/04/74 – 1/06/03[*]
Penned by the martyred shaykh:
`Īsā Bin Sa`d Āl `Awshan
May Allāh have mercy upon you O Yūsuf al-`Iyairī! You sought martyrdom in Afghanistan and you sought it in Somalia then it came to meet you in the land of the Arabian Peninsula.
When I heard, on Saturday night 30/03/1424 H, the news of the killing of my brother; the mujāhid shaykh Yūsuf Bin Sālih Bin Fahd al-`Iyairī. I could not contain myself and broke into tears due to the sadness of his parting in these critical days when the wave of the savage apostasy rages and sweeps across the Arabian Peninsula seeking to strike, kill and imprison every muslim fighting the Crusaders and defending the muslimīn.
I resolved, at that moment, upon writing the biography of this mujāhid shaykh whom our brothers as well as myself endlessly pressed to write under his actual name in order that his name appears among the people, that he becomes well-known to them, since there would be a far-reaching effect upon them with the emergence of the knowledge of a mujāhid scholar; so that he becomes an example for them in that.
Shaykh Yūsuf al-`Iyarī used to strongly reject that and say that he was not in need of that for reasons of security connected to the mujāhidīn.
Shaykh Yūsuf al-`Iyairī completed primary and intermediate studies, however, I am not sure whether he completed secondary studies or not.
After that, he went out to Afghanistan as a steadfast youth not exceeding 18 years of age. Since that time, his heart has been infused with jihād and it is there that he gained mastery over his wings.
He, may Allāh have mercy upon him, was endowed with a judicious mind and a preponderant thought as well as a strong capacity for memorisation, qualifying him as a trainer in al-Fārūq Military Camp in the days of the first afghan jihād against the Soviets. Read the rest of this entry »
THE MARCH OF CONQUEST OF YUSUF B. TAFSIN:
BIRTH OF THE LAMTUNA-BANU TURJUT EMPIRE
I. Yusuf ibn Tashfin, Lieutenant of Abu Bakr ibn ‘Umar
When Yusuf ibn Tashfin assumed power and became the lieutenant of the Amir of the Murabitun, Abu Bakr ibn ‘Umar, he was 40 or 50. There is no reliable source for his date of birth.
The kunya of Yusuf ibn Tashfin ibn Ibrahim ibn Turghut was Abu Ya’qub. He had a brownish complexion and medium height. He was thin, had a straggly beard, soft voice, black eyes, aquiline nose, hair which came down to the top of the ears, eyebrows which joined together, frizzy hair – according to the description of Ibn al-Athir, Ibn Khallikan and Ibn Abi Zar’. He was a man who was austere and even-handed, and one who disdained the pleasures of this world. He dressed exclusively in wool and nothing else. He ate barley, meat and camel milk, and kept strictly to this diet until he died. He dressed in black nomad clothes and never abandoned the clothes, food and way of life of the Saharans. Nonetheless he adapted himself to the life and mentality of a country which was basically foreign to him, at least in its material conditions, which allowed him to become its ruler and to implement his religious and political ideas in it.
When the amir, Abu Bakr, left for the Sahara in Rabi’ II 463 AH (Jan/Feb. 1071), Yusuf was ordered to continue building Marrakech and he made his camp under the walls of Qasr al-Hajar. The tribes supported him and backed up his lieutenancy and he attached them to himself through gifts. He wrote to Abu Bakr to inform him about all he had done.
Abu Bakr had divorced his wife Zaynab bint Ishaq al-Nafzawiyya when he left for the desert and advised Ibn Tashfin to marry her. In the same year 463, in Sha’ban (May 1071) after the legal waiting period (‘idda) was over, Yusuf married her. According to the dating of the chronicles, he was 63 at the time. They had a number of sons and daughters. We know of at least nine sons and four girls: Abu Bakr, Abu Tahir al-Mu’izz, Tamîm, ‘Umar, ‘Ali, Yahya, Ibrahim, Muhammad, al-Fadl, Fannû, Tamîma, Kût, Ruqayya. Zaynab bore al-Mu’izz bi’llah in 464 h (1072), al-Fadl in 469 h. Abu Bakr died in 478 (1086) and ‘Ali was born around 477 h.
Up to that point, all the ties of the Murabitun had been in the Sahara. It was there that they found their reserves and their basic support. When Abu Bakr ibn ‘Umar transferred leadership to Yusuf ibn Tashfin, they directed all their efforts towards the Maghrib.
II. Strengthening of the authority of Yusuf ibn Tashfin
a) The structure and strengthening of Yusuf ibn Tashfin’s military power
Zaynab was a wealthy and influential woman and gave her backing to Yusuf ibn Tashfin. She had predicted that he would dominate Maghrib, and Yusuf took the necessary steps to reinforce his power. The Bayan tells us that she him all her fortune for him to use to equip soldiers and to organise his troops.
According to the testimony of Ibn al-Qattan in Nazm al-Juman, which is quoted by Ibn ‘Idhari, in 464 AH (29 Sept. 1071 – 16 Sept. 1072) Yusuf left the Gharb [the West] and went to Watat, in the direction of the Mouluya and in the region of the Jarawa tribe. He made all the tribes he met submit to him. Having returned to Marrakech, he decided to provide himself with the financial means to achieve his ends by setting up in the new city the mint (Dar as-Sikka) where he minted round dirhams which weighed one dirham, and another coin weighing 1 1/4 dirhams, at the rate of 20 dirhams for one ounce (uqiya) which was called the jawhari dirham, and was well-known by 706 AH, the date in which Ibn ‘Idhari wrote his Bayan. He also minted dinars in the name of Amir Abu Bakr ibn ‘Umar.
In Rabi’ II 464 (Dec/Jan 1071-1072) Yusuf sent an army under the command of Muhammad ibn Ibrahim al-Lamtuni against some Zanata tribes and others who had rebelled in the south of Sijilmassa. He defeated them, killed the rebels and returned to Marrakech.
After this expedition, Yusuf no longer put himself at the head of his troops – up until the time of the events in Andalusia. He ordered his generals to conquer the Maghrib and devoted himself to his capital and the organisation of the new state which was so different from the rudimentary tribal structure where he had lived.
Having his finances well in hand. Yusuf then established the diwans, or administrative offices, to manage the country. He reorganised his troops and restructured them around his clan.
When his power and fame grew and spread to the point where the country completely obeyed him, he decided to take a new step in giving himself an army which was not only larger than the number which had followed Abu Bakr to the desert, but was also capable of resisting any possible confrontation between the two parties.
He purchased 2000 black slaves, and also brought from Andalusia 250 non-Arabs whom he equipped with horses and made his personal guard (hashâm) at his own expense, following the tradition of the Umayyad khalifs of Cordoba. This Hasham remained in the direct service of the Amir, and played an important role during his reign.
Yusuf was now acting as Amir and not as a lieutenant. He became more rigorous in the etiquette and course of his receptions. Having need of a lot of money to achieve his objectives, he had recourse to an arbitrary imposition on the Jews who were living under his authority which brought him about 103,000 ‘ashari dinars.
To round it all off, in this same year 464 h, Zaynab gave birth to his first-born,who was named al-Mu’izz bi’llah (according to the Bayan). Read the rest of this entry »
الحمد لله العلي المتعال ذي القدرة و الجلال و الصلاة و السلام على النبي الضحوك القتال
أما بعد
In this little letter I wish to mention little points that we must learn from the great Sa’hābī ’s life. The Sa’hābī who sacrificed everything he owned to search the true path. The person who was once a high ranking person in his community, but in this path he later become a slave. The Sa’hābī who strove a lot in this path and Allaah guided him from being a fire worshipper to become among the greatest Sahaba. It is the Sa’hābī who by now would not remain unknown to anyone. It is Salmān Al Fārisī رضي الله عنه .
Like the life of Barseesa I mentioned earlier from which points were taken, from which we must be aware of and we must stay away. But from this life there are matters we must learn and practice it in our life, if we are to find the true path.
Now I hope the main story must have been heard by all of you. And as for anyone who has not heard this story which is full of morals, I advice him/her to hear the audio about this narrated by our beloved Imam Anwar Al Awlaki.
Now this is being written without referring to the Arabic text, but written by just listening to the Explanation of Anwar Al Awlaki, so what I am writing here are some points which we must be attentive in this interesting story. The points are written without any order but as I hear from the Audio, I am writing, with the help of Allaah, the first points which comes to my mind. So forgive me if points are repeated or if the order is lost….
So I write and Allaah is the Muwaffiq and Mu3een.
From the points…
The first point to note is the interest of the Sahāba رضي الله عنهم about learning the ways, of how people used to embrace Islam.
It is permissible to ask about something good about the days of Jāhiliyya.
The Sahāba رضي الله عنهم related stories in which ones good actions are explained but without riyā, but in the intention of telling it so others can take an example of it. Read the rest of this entry »
Assalaamu Alaikum
I am glad to be back, Al Hamdulillaahi,
I hope to continue my work on this place ASAP,
Need you prayers,
Wassalaam
Assalāmu Alaikum
Due to an important reason I will be not present on the forum for sometime, hopefully not longer than a month. So I apologize to anyone to whom I have oppressed in anyway. And I ask them to forgive me, and I apologize as I cannot answer the questions asked these days, but hopefully would try to answer them when I get a chance, but I will try to update the place as much as I can.
Was Salām
Who has more right of custody of Children?
All taken from IslāmQA of Sāli’h Al Munajjid حفظه الله
Question:
After a marriage that lasted for a few years, a man divorced his wife and tried to take the child from her. She is asking who has more right to custody of the child, her or her ex-husband? Especially since she is going to travel to live with her family in another city.
Answer:
Praise be to Allaah.
Women have more right to custody of children than men; in principle custody belongs to them, because they are more compassionate and more kind, and they know better how to raise small children, and they are more patient in dealing with the difficulties involved. The mother has more right to custody of her child, whether it is a boy or a girl, so long as she does not re-marry and so long as she meets the conditions of custody. This is according to scholarly consensus.
The conditions of custody are: being accountable (i.e., an adult of sound mind etc.), being free (as opposed to being a slave), being of good character, being a Muslim if the child concerned is a Muslim, and being able to fulfil all obligations towards the child. The mother should not be married to a person who is a stranger (i.e., not related) to the child. If one of these conditions is not fulfilled and there is an impediment such as insanity or having remarried, etc., the woman forfeits the right to custody, but if that impediment is removed, then the right to custody is restored. But it is best to pay attention to the interests of the child, because his rights come first. Read the rest of this entry »
“Scholars” that Befriend Tyrants?
Taken from a Forum
These are some narrations that should help the wise differentiate between the true scholar and the faker Murji’ah of the Era.
“I entered upon al-Ma`moon, so he said: ‘How have you awoken oh Nidr?’ So I said: ‘In goodness, oh Ameer al-Mu`mineen’ He asked: ‘What is irjaa`?’ I replied: ‘A religion that agrees with the Kings, they gain from the dunya with it, and lose from their religion’ So he said: ‘You have spoken the truth’” [al-Bidaayah wan-Nihaayah of al-Haafith Ibn Katheer, vol. 10/276]
‘ Abdullaah Ibn ‘ Abbaas said that Allaah’s Messenger ( sallallaahu ‘ alayhi wa sallam ) said, “There shall be rulers whom you will recognize from them good and evil. Whoever opposes them is saved. Whoever abandons them is freed. And whoever intermingles with them is destroyed.” (Collected by Ibn Abee Shaybah and at- Tabaraanee
Abul-A’war as- Sulamee said that Allaah’s Messenger ( sallallaahu ‘ alayhi wa sallam ) said, “Be wary of the ruler’s gates; for there, there is difficulty and humiliation.” (Collected by ad- Daylamee and at- Tabaraanee).
Aboo Hurayrah said that Allaah’s Messenger ( sallallaahu ‘ alayhi wa sallam ) said, “Whoever approaches the ruler’s gates becomes afflicted. Whenever a slave draws closer to the ruler, he only gains distance from Allaah .” (Collected by Ahmad; A similar narration, save the last sentence, is reported from Ibn ‘ Abbaas ; at-Targheeb wat-Tarheeb ”). Read the rest of this entry »
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