Podcasts about his messenger

What good is saying “I believe” when you've never checked if your belief is sound? What good is loving Allah while ignoring the commands of His Messenger ﷺ — or bending His Sunnah to fit what feels easy? In an age drowning in slogans, half-truths, and refutation videos made by teenage “Dawah” warriors, this reminder cuts deeper. Everyone says La ilaha illallah. But how many know what it really demands — and what it costs if you get it wrong? This explanation of Miftah Dar As-Salam by Al-Hafidh Al-Hakami, delivered by Ustadh Abdulrahman Hassan, peels back the layers. It shows what it means to claim Tawhid with knowledge, certainty, and sincerity — and what it means when we don't. What does your Shahada tie you to? What happens when love for Allah is mixed with half-hearted submission? Where does innovation slip in when you think you're safe? Some answers will reassure you. Others will shake you. Listen and ask: is your key to Dar As-Salam real — or just words on your tongue? Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #AMAU #aqeedah #tawheed #sunnah #islamicknowledge

What good is saying “I believe” when you've never checked if your belief is sound? What good is loving Allah while ignoring the commands of His Messenger ﷺ — or bending His Sunnah to fit what feels easy? In an age drowning in slogans, half-truths, and refutation videos made by teenage “Dawah” warriors, this reminder cuts deeper. Everyone says La ilaha illallah. But how many know what it really demands — and what it costs if you get it wrong? This explanation of Miftah Dar As-Salam by Al-Hafidh Al-Hakami, delivered by Ustadh Abdulrahman Hassan, peels back the layers. It shows what it means to claim Tawhid with knowledge, certainty, and sincerity — and what it means when we don't. What does your Shahada tie you to? What happens when love for Allah is mixed with half-hearted submission? Where does innovation slip in when you think you're safe? Some answers will reassure you. Others will shake you. Listen and ask: is your key to Dar As-Salam real — or just words on your tongue? Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #AMAU #aqeedah #tawheed #sunnah #islamicknowledge

Islam Is The Sunnah and The Sunnah Is Islam: One Is Not Established Except With The Other - Shaykh Abu Khadeejah • Virtues of Imām al-Barbahārī and his foundational book Sharḥ al-Sunnah • Emphasis on adhering to Islām and the Sunnah, with a warning against altering the religion — whether by adding to it or taking away from it • Reminder of the importance of unity and recognising Allāh's favour: “And remember Allāh's Favour on you—for you were enemies one to another but He joined your hearts together…” (Surah Āl-ʿImrān 3:103) • The importance of following the Sunnah and not attaching oneself to individuals or scholars, regardless of their status — except the Prophet ﷺ • The understanding of the companions of Allāh's Messenger ﷺ is the only understanding that carries weight and authority in the religion • Ibn Masʿūd (radiyallāhu ʿanhu) said: Follow the Āthār and do not innovate, for indeed you have been sufficed.” • The famous narration of Muḥammad Ibn Sīrīn: They never used to ask about the chain of narration. But when the fitnah occurred, we started to ask: ‘Name us your men.'” A foundational principle highlighting the importance of verifying sources, especially in times of trial and confusion • How the companions resolved disputes — by referring back to the Qur'ān and Sunnah, as stated in the verse: “And if you differ in anything among yourselves, refer it to Allāh and His Messenger, if you believe in Allāh and the Last Day.” (Surah al-Nisā' 4:59 ) • The advice of the Prophet ﷺ regarding times of confusion: To return affairs back to the beginning — to the era and understanding of the companions of the Messenger of Allāh ﷺ

The first two chapters of Malachi paint an unflattering picture of the Jewish people after returning to their land. Instead of giving the Lord their best, they offered halfhearted sacrifices to Him. But in chapter 3, God graciously assured Israel He would send His Messenger and that His presence would return to the Temple! Part 3 of our 4-part series ... Read More The post Malachi's Message, Part 3 of 4 | May 31, 2025 appeared first on The Friends of Israel Today Radio.

In a season of Stillness—but I'm still here. ❤️‍

Think you're doing enough as a Muslim? Before you answer, ask yourself—are you fulfilling the rights Allah has placed on your shoulders? In this gripping wake-up call, Ustadh Abdulrahman Hassan walks you through 10 essential rights—rights owed to Allah, His Messenger ﷺ, the Qur'an, the home, the companions, the believers, and more. These aren't abstract ideas. They reveal the true state of your Iman—and you will be questioned about them on the Last Day. This isn't just a reminder. It's a call to account. Watch now—and take stock before you're taken to account. Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #Allah #quran #AMAU #islamiclectures #islamicknowledge

Understanding Tarbiyah Islamiyah: Nurturing Faith through Islamic Education1. IntroductionTarbiyah Islamiyah refers to the comprehensive Islamic upbringing that nurtures a believer's faith, character, and actions. It involves spiritual growth, ethical conduct, and acquiring beneficial knowledge. In this article, we explore the importance of Islamic education through Quranic and Hadith references.2. Submission to Allah's CommandsA believer submits completely to Allah's will, without question."It is not for a believing man or woman—when Allah and His Messenger decree a matter—to have any other choice in that matter. Indeed, whoever disobeys Allah and His Messenger has clearly gone far astray." (Quran 33:36)True submission is an essential aspect of Islamic education, leading to contentment and obedience.3. The Importance of Good CharacterIslamic education emphasizes good manners and humility. The Prophet Muhammad (peace be upon him) said:"Every religion has its distinct characteristic, and the distinct characteristic of Islam is modesty." (Sunan Ibn Majah 4182)Cultivating good character through Tarbiyah Islamiyah strengthens individual and community ties.4. Love for Allah and His MessengerA core aspect of Islamic education is fostering love for Allah and His Messenger."Whoever possesses the following three qualities will have the sweetness of faith: 1. The one to whom Allah and His Messenger become dearer than anything else. 2. Who loves a person solely for Allah's sake. 3. Who hates to revert to disbelief as he hates to be thrown into the Fire." (Sahih al-Bukhari 16)5. Remembering AllahFrequent remembrance of Allah brings tranquility and strengthens faith."Remember Me; I will remember you. And thank Me, and never be ungrateful." (Quran 2:152)Regular recitation of Dhikr (remembrance) is a key practice taught in Islamic education.6. Seeking Forgiveness and RepentanceRepentance is a means of purification and renewal of faith."O people, seek repentance from Allah. Verily, I seek repentance from Him a hundred times a day." (Sahih Muslim 2702b)"And turn to Allah in repentance all together, O believers, so that you may be successful." (Quran 24:31)7. Having Good Thoughts of AllahMaintaining a positive perception of Allah is encouraged."Allah says: 'I am just as My slave thinks I am, and I am with him if he remembers Me. If he remembers Me in himself, I remember him in Myself; if he remembers Me in a group, I remember him in a better group. If he comes one span nearer to Me, I go one cubit nearer to him; if he comes to Me walking, I go to him running.'" (Sahih al-Bukhari 7405)Trusting in Allah's mercy and having hope in His forgiveness are important lessons in Tarbiyah Islamiyah.8. ConclusionIslamic education is a lifelong journey of spiritual and moral development. Through sincere submission, good character, love for Allah and His Messenger, remembrance of Allah, repentance, and positive thinking, Muslims nurture their faith and strive for success in this life and the Hereafter.May Allah guide us all on the path of righteousness. Ameen.Blogpost by Zayd Haji - Student of Islamic Studies & Islamic Finance

Understanding the Hadith of Jibril: Insights into Islam, Iman, and IhsanPraise be to Allah, and may peace and blessings be upon His Prophet Muhammad (peace be upon him).The Hadith of Jibril (Gabriel) is one of the most profound teachings in Islam. It encapsulates the core aspects of the faith: Islam, Iman (faith), and Ihsan (excellence). This famous narration, recorded in Sahih Muslim, provides a comprehensive understanding of Islamic beliefs and practices.The Story of the HadithThe Hadith of Jibril is narrated by Umar ibn al-Khattab (may Allah be pleased with him). One day, a man in immaculate white clothes approached the Prophet Muhammad (peace be upon him) while the companions were gathered. Without any signs of travel, he asked about Islam, Iman, and Ihsan. The Prophet answered, and the man confirmed each response. After the man left, the Prophet revealed that it was Jibril, who came to teach the companions their religion. (Sahih Muslim, Hadith 8a)1. Islam: The Five PillarsThe Prophet (peace be upon him) explained Islam through its five pillars:Testifying that there is no god but Allah, and Muhammad is His Messenger.Establishing regular prayers.Paying Zakat (charity).Fasting during Ramadan.Performing Hajj (pilgrimage) if capable.These pillars form the foundation of a Muslim's practical obligations. (Sahih Muslim, Hadith 8a)Reference:"Certainly, Allah's only Way is Islam. Those who were given the Scripture did not dispute among themselves out of mutual envy until knowledge came to them. Whoever denies Allah's signs, then surely Allah is swift in reckoning." (Quran 3:19)2. Iman: The Six Articles of FaithThe Prophet defined Iman as believing in:Allah.His Angels.His Books.His Messengers.The Last Day.Divine Decree (Qadr), both good and evil.These beliefs form the spiritual and intellectual foundation of a Muslim. (Sahih Muslim, Hadith 8a)Reference:"The Messenger firmly believes in what has been revealed to him from his Lord, and so do the believers. They all believe in Allah, His angels, His Books, and His messengers. They proclaim, 'We make no distinction between any of His messengers.' And they say, 'We hear and obey. We seek Your forgiveness, our Lord! And to You alone is the final return.'" (Quran 2:285)3. Ihsan: Excellence in WorshipIhsan represents the highest level of faith, where a believer worships Allah as though they see Him, knowing that even if they do not see Him, He certainly sees them. This level emphasizes sincerity and devotion.Reference:"Establish prayer, and pay alms-tax. Whatever good you send forth for yourselves, you will certainly find its reward with Allah. Surely Allah is All-Seeing of what you do." (Quran 2:110)4. Signs of the HourJibril also questioned the Prophet about the signs of the Day of Judgment. The Prophet mentioned signs such as:The slave woman giving birth to her mistress.The barefooted shepherds competing in constructing tall buildings.These predictions signify social and moral transformations that will precede the Day of Judgment.Reference:"Indeed, Allah alone has the knowledge of the Hour. He sends down the rain, and knows what is in the wombs. No soul knows what it will earn for tomorrow, and no soul knows in what land it will die. Surely Allah is All-Knowing, All-Aware." (Quran 31:34)Final ThoughtsThe Hadith of Jibril serves as a cornerstone for Islamic learning. It reminds Muslims to adhere to the pillars of Islam, strengthen their faith, and strive for Ihsan in all actions. May Allah guide us in understanding and practicing our religion sincerely.May peace and blessings be upon Prophet Muhammad and all his companions. Ameen.

Lesson 74:Furthermore, if one of them did commit a sin, which he then repented from, or he would do such good deeds as would erase it, or he would be forgiven by virtue of his earlier merits, or if he was granted forgiveness through the intercession of Muhammad ﷺ, since the Companions are the most deserving of his intercession, or he would be afflicted with a trial in this world, then that would all serve as an expiation. Therefore, if this is the case with regards to sins that they may have actually committed, then what about the issues in which they made ijtihad, bearing in mind that if they were correct, they would have two rewards, and if they were wrong, they would have one reward and their error would be forgiven them?! Moreover, the amount of the actions of some of them that one could find objectionable is negligible when compared to the virtues of these people and their good deeds such as their Imaan in Allah and His Messenger, jihaad in His way, hijrah, nusrah, and their beneficial knowledge and righteous deeds. Whoever studies the lives of these people with knowledge and insight, considering the virtues that Allah blessed them with, will come to know with certainty that they are the best of creation after the Prophets. There has not been any like them, nor will there be any like them. They are the select amongst the generations of this Ummah which is itself the best of all nations and the most honorable with Allah. Lesson Notes:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠bit.ly/Wasitiyya_Notes⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Lesson Date: 12/02/2025

Friday Juma KhutbaFebruary 14th, 2025- Feb 14th is also Valentine's Day, a day for expressing love, which some Muslim societies have adopted due to Western society influences. - Dedicating one day to specific relationships (e.g., Father's Day, Mother's Day, Valentine's Day) can lead to neglecting everyday responsibilities toward loved ones. - Islam teaches that every day is an opportunity to honor and love family: - Every day is Father's Day and Mother's Day. - Every Friday is a day to make one's wife and children happy. - Imām ‘Ali (a) quotes the Prophet (s): “Buy fruits and meat for your family every Friday so they feel happy.” - Imām al-Bāqir (a) emphasized the importance of love in faith: "Religion is love, and love is religion." - He linked love with faith through Qur'anic verses (3:31, 49:7). - The concept of wilayat is rooted in love for Allah, the Prophet (s), and the Imām of the Time. - Islam balances love for God with love for family and worldly blessings. - Love for family should align with love for God. - If a conflict arises, love for God takes precedence. - A metaphor explains this balance: - The moon revolves around the earth while also revolving around the sun. - Similarly, love for God is the primary relationship, and love for others exists within that greater love. - Qur'anic verse 9:24 warns against prioritizing worldly relationships and possessions over Allah, His Messenger, and striving in His way. Donate towards our programs today: https://jaffari.org/donate/Jaffari Community Centre (JCC Live)

'Do you know what backbiting is?' They replied, 'Allah and His Messenger know best'. He said, It is saying something about your brother which he would dislike' Someone asked 'What if I say something about my brother which is true?' The Prophet (peace be on him) replied, If what you say of him is true, it is backbiting and if it is not true you have slandered him.'' When a person dislikes someone, he is likely to find faults in his appearance, behavior, lineage, and anything else which pertains to him. 'Aishah narrated that she said to the Prophet (pece be on him), "Do you see that Safiyyah (another wife of the Prophet) is such and such?" meaning that she was short. The Prophet (peace be on him) replied, "You have spoken a word such that, if it were mixed in the water of the ocean, it would darken it."? Backbiting is nothing but a desire to belittle people, to slander their honor, and to deride their accomplishments in their absence. Since this is stabbing in the back, it is an expression of narrow-mindedness and cowardice. Backbiting is a negative trait, and only those engage in it who themselves are not achievers. It is a tool of destruction, for one who is addicted to it leaves no one without throwing a dart at him and wounding him. It is no wonder then, that the Qur'an paints such a repulsive picture of this vile habit as would make people shrink from it in horror: And do not…..backbite one anther; would any of you like to eat the flesh of his dead brother? You would abhor that. (49:12) Since one feels sick at the very thought of eating human flesh, how much more revolting it is to think of eating the flesh of one's dead brother! Whenever an opportunity arose, the Prophet (peace be on him) stressed this Qur'anic imagery in order to imprint it on peoples' hearts and minds. Here's a glimpse of our profound conversation. As Ramadan approaches, we hope this discussion motivates us all to introspect, evolve, and embody the universal values of compassion and empathy that rise above faiths, offering invaluable lessons for Muslims and non-Muslims alike. Imam Raqeeb Abdul Jabbar C L A S S E S T A U G H T Aqeedah & Islamic Worldview Dawah: Theory and Experiential Training Islamic History Fiqh Thematic Study of the Quran Chaplaincy & Counseling from Islamic Framework Teaching and Mentoring New Muslims Counseling the Incarcerated and Formerly Incarcerated I S L A M I C E D U C A T I O N Ijazah in Islamic Studies, 2022 Taught by Sheikh Haroun Faye, Mauritania and Senegal Bachelor of Islamic Studies, 1988 Madrassa Jamia in Jakarta, Indonesia Islamic Studies and Dawah Training, 1978 State Street Masjid, Brooklyn, NY One of the First Sunni Muslim Masajid in America Taught by Sheikh Dawud Faisal S E C U L A R E D U C A T I O N 2020 Master's of Divinity, Chaplaincy and Pastoral Care United Theological Seminary of Twin Cities 2015 CPE Certificate, Clinical Pastoral Counseling & Patient Counseling Bon Secours Clinical Pastoral Care 1991 Associate of Science, Electrical Engineering TESST College of Technology 1991 Associate of Science, Computer & Info. Sciences NEC Electronics R E F E R E N C E S Imam Khalid Griggs Imam Siraj Wahhaj C O N T A C T M. 832-515-2458 P R O F E S S I O N A L E X P E R I E N C E IMAM & TEACHER Sacramento Islamic Resource Center, 2019 - 2022 Sacramento, California Masjid As-Sabur, 2018 - 2019 Sacramento, California Masjid Ibrahim, 2017 - 2018 Sacramento, California Masjid Umm Barakah, 2010 - 2013 Richmond, Virginia ISLAMIC CHAPLAIN AND COUNSELOR Texas Department of Criminal Justice, 2021 - Present Houston, Texas Ben Taub Hospital, 2023 - Present Houston, Texas St. Luke's Hospital, 2022 - Present Houston, Texas VITAS Hospital, 2019 - 2022 Sacramento, California Corcoran State Prison, 2016 - 2018 Corcoran, California High Desert State Prison, 2015 - 2016 Susanville, California Bon Sescour Maryview Hospital, 2014 - 2015

Friday Juma Khutba January 24th, 2025 - The 24th of Rajab marks the conquest of Khaybar by Amirul Mu'minin ‘Ali (a) in the 7th AH. - The Prophet sent various commanders to conquer the fort of Qamūs, but they failed for eight days. - The Prophet declared he would give the banner to a man loved by Allah and His Messenger, and who loved them in return. - ‘Ali (a), despite an eye ailment, was called, healed by the Prophet, and given the banner. He successfully led the Muslims to victory. - This event highlights the unique love between Allah and ‘Ali (a), as also mentioned in Qur'an 3:31. - Mu‘āwiyah, during his reign, held a gathering in Mecca to promote Yazid's successorship, where he spoke ill of ‘Ali (a). - Sa‘d bin Waqqāṣ protested, citing three unmatched honors of ‘Ali: 1. Being appointed as the Prophet's deputy during Tabūk. 2. Being part of the Prophet's prayer during the Mubāhalah alongside Fāṭimah, Ḥasan, and Ḥusayn. 3. Leading the Muslims to victory at Khaybar under the Prophet's explicit praise. - Sa‘d left the gathering in protest. - Qur'an 9:32 emphasizes that Allah's light cannot be extinguished, despite opposition. Donate towards our programs today: https://jaffari.org/donate/ Jaffari Community Centre (JCC Live)

Wake Up to Love, and pray the Holy Rosary, pray the LOVE with us LIVE every weekday morning at 4:44 am ET

It is not for a believer, man or woman, when Allâh and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allâh and His Messenger, he has indeed strayed into a plain error. [Quran 33:36]

Hadrat Abu dharr (ra). Session 10 The Ascetic  You Will Be with Those Whom You Love A man loves some people but at the same time cannot do the deeds like theirs, (will he thus be deprived of their most Blessed company in the Hereafter - which would be unbearable)? You O Abu Dharr (ra) will be with those whom you love. But I love Allah SWT & His Messenger ﷺ You will be with those whom you love... (Abu Dawood). When in The Final Hour? What have you prepared for it ? Nothing [neither Ritual Prayer or Fasting], except that I love Allah SWT & His Messenger ﷺ. Anas (ra), We have never felt so glad as in this decree of The Holy Prophet ﷺ that you will be gathered with those whom you love I therefore love The Messengerﷺ , Abu Bakr & Umar (raa). I hope to be with them due to my love for them, even though I do not perform the like of their good deeds (Bukhari).

One of the main and underlying themes of the Book of Malachi is: ‘The Messenger'. Indeed, the very name of Book means “My Messenger” in English. While the book refers to the author as the Lord's Messenger, Malachi also refers to the priests as the Lord's messenger as well. Then, in one of the climaxes of the Book, there is the prophecy of the coming John the Baptist as the Lord's messenger (note Malachi 4:5) who will prepare the way for the Messiah-Christ - who will be Ultimate messenger, the LORD Himself: “Behold, I send my messenger, and he will prepare the way before Me. And the Lord whom you seek will suddenly come to His temple; and the Messenger of the Covenant in whom you delight, behold, He is coming, says the LORD of hosts." (Malachi 3:1) Malachi has thus revealed his hand. He is a messenger of the Lord chastising those who were called to be the messenger/s of the LORD but rebuking them for their apostasy, and announcing that the end of the Old Covenant will come with a special messenger who will be like Elijah, the 'father' of the prophets (note Matt. 17) who we know to be John the Baptist. It will be John the Baptist, the last of the Old Covenant prophets, who will pave the way for the Ultimate Messenger: Jesus the Christ. God has sent His Messenger into our world, which is actually His world, with a message for you. Are you listening?

And whosoever obeys Allâh and His Messenger (صلى الله عليه وسلم), fears Allâh, and keeps his duty (to Him), such are the successful. [Quran 24:52]

In the aftermath of the exile and return, the people of God have gone beyond faithful lamenting and have accused the LORD of delighting in evil and injustice. In response, the LORD says He will bring justice by suddenly sending His Messenger into His temple. Another messenger will prepare the way to lead the people to repentance for the refining fire that will come. In such repentance, the people will again bring offerings of righteousness to the LORD. The only escape from that Day is through the Messenger Himself, Jesus Christ, who keeps His promises and does not change. In returning to Him, the people will receive a blessing from the LORD, for through Him, true justice and justification will be given.  Rev. Stephen Preus, pastor at Trinity Lutheran Church in Vinton, IA, joins host Rev. Timothy Appel to study Malachi 2:17-3:15.   "The Post-Exilic Prophets” is a series on Sharper Iron that goes through the books of Haggai, Zechariah, and Malachi. Through the preaching of these faithful men, the LORD sent His Word to His people who returned home after their exile in Babylon. Not only did the LORD encourage His people in the work of rebuilding the temple, but even more than that, He pointed them forward to the fulfillment of all the Old Testament promises in the coming kingdom of our true King and great High Priest, Jesus Christ.

Irtiza Hasan and Zainab bint Younus talk to Abdullah Syed, the Executive Director of A Continuous Charity - an organization dedicated to providing interest-free student loans to aspiring Muslim students. Find out how you can avoid declaring war on Allah and His Messenger by connecting with A Continuous Charity!

Allahﷻ declared that Muhammadﷺ is His Messengerﷺ and the last of them and the Seal of the Prophets and that after him there is no other. مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ مِّن رِّجَالِكُمْ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمًا Ahzab 33: 40    Muḥammad is not the father of any of your… Continue reading The position of Rasoolullahﷺ in Islam – 2 The post The position of Rasoolullahﷺ in Islam – 2 appeared first on Mahmood Habib Masjid and Islamic Centre - We came to give, not to take..

At long last, THE LORD sends His Messenger with the revelation and explanation to the church of the most critical end time reference scripture.   Reference Scripture: Daniel 9:24-27 24 “Seventy ‘sevens'are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the Most Holy Place. 25 “Know and understand this: From the time the word goes out to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven ‘sevens,' and sixty-two ‘sevens.' It will be rebuilt with streets and a trench, but in times of trouble. 26 After the sixty-two ‘sevens,' the Anointed One will be put to death and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed. 27 He will confirm a covenant with many for one ‘seven.' In the middle of the ‘seven'he will put an end to sacrifice and offering. And at the temple he will set up an abomination that causes desolation, until the end that is decreed is poured out on him

On the authority of Tameem ibn Aus ad-Daree: The Prophet (ﷺ) said, “The deen (religion) is naseehah (advice, sincerity).” We said, “To whom?” He (ﷺ) said, “To Allah, His Book, His Messenger, and to the leaders of the Muslims and their common folk.” [Muslim]

On the authority of Tameem ibn Aus ad-Daree (ra): The Prophet (ﷺ) said, “The deen (religion) is naseehah (advice, sincerity).” We said, “To whom?” He (ﷺ) said, “To Allah, His Book, His Messenger, and to the leaders of the Muslims and their common folk.” [Muslim]

On the authority of Tameem ibn Aus ad-Daree (رَضِيَ ٱللَّٰهُ عَنْهُ): The Prophet (ﷺ) said, “The deen (religion) is naseehah (advice, sincerity).” We said, “To whom?” He (ﷺ) said, “To Allah, His Book, His Messenger, and to the leaders of the Muslims and their common folk.” [Muslim]

The 3 fundamental Principles Believers call upon Allah with Raghbah (Love & Desire) and Reverential Fear (Khawf) Humility خشوا & خشيا Awe Fear has two types: - Natural Fear - Reverential Fear The ‘Ulamā possess the most fear of Allāh The believe in Allāh, His Book, and His Messenger, and they act upon that knowledge One must have knowledge of Allāh to Fear Him From the Qur'ān “Do not fear them, but Fear Me” ‘Inābah - Submission Recognising the deficit in one's fulfilment of Allah's rights is encouragement for the believer to strive in doing more & better deeds. ‘Isti'ānah - Appealing for Aid and Assistance from Allāh This cannot be directed to other than Allah Anything you seek can only be provided by Alläh, so you must turn to Him Seeking the means is permissible, but one must ask Allah for aid & success “To You Alone we Worship, and to You Alone do we seek help” - Fātihah Isti'āthah - Seeking refuge with Allah Istighāthah - Seeking Aid from Allah when in great need If directed to other than Allah, then it must be from sought from one that is: 1. Able 2. Present 3. If not Present, then they take the Hukum (Ruling) of the one that is (meaning, you can communicate with them) Seeking aid when these conditions are not met is Shirk. Adh-Dhabh - Slaughtering Obligatory - Eid al-Adha, Hajj, ‘Aqiqah Optional - For Guests Sacrificing for other than Allāh is Shirk “Whoever believes in Allāh and the Last Day, then let him honour his guest” From the greatest means of honouring the guest is to sacrifice in order to feed them, however if it is not within a person's means, then there is nothing upon them. The Prophet (salallāhu ‘alaihi wasallam), would sometimes be unable to do so, such as when he lacked the wealth. An example of this would be when he would ask ‘Ā'ishah if there was any food, and upon hearing that there was none, he would fast for the day. An-Nadhm - Vows A vow cannot be made to other than Allāh. Restricted/Conditional vows are Makrūh. The person that makes such a vow (conditional), is stingy. For example, vowing to do righteous deeds if Allāh grants you with what you wish for.

At-Taghābun "Loss, Deprivation" is the 64th surah of the Quran The theme of this surah is an invitation to the Faith, obedience (to God) and the teaching of good morals, contrasting with the previous surah, Al-Munafiqun, which was concerned with hypocrisy and the lack of Iman First four verses are addressed to all human-kind, verses 5-10 to those men who do not believe in the invitation of the Qur'an, and verses 11-18 to those who accept and believe in this invitation Verses (english by Abdul Haleem Quran.com) 1 Everything that is in the heavens and earth glorifies God; all control and all praise belong to Him; He has power over everything. 2 It is He who created you, yet some of you disbelieve and some believe: God sees everything you do. 3 He created the heavens and earth for a true purpose; He formed you and made your forms good: you will all return to Him. 4 He knows what is in the heavens and earth; He knows what you conceal and what you reveal; God knows very well the secrets of every heart. 5 [Disbelievers], have you not heard about those who disbelieved before you? They tasted the evil consequences of their conduct, and a painful torment awaits them. 6 That is because their messengers came to them with clear signs, yet they said, ‘Should we take guidance from mere mortals?', rejected the message, and turned away. But God had no need for them: He is all sufficient, worthy of all praise. 7 The disbelievers claim they will not be raised from the dead. Say [Prophet], ‘Yes indeed! I swear by my Lord! You will be raised and then you will be informed about everything you have done: an easy matter for God.' 8 So believe in God, in His Messenger, and in the light We have sent down: God is fully aware of what you do. 9 When He gathers you for the Day of Gathering, the Day of mutual neglect, He will cancel the sins of those who believed in Him and acted righteously: He will admit them into Gardens graced with flowing streams, there to remain for ever- the supreme triumph. 10 But those who disbelieved and rejected Our signs will be the inhabitants of the Fire, there to remain- a miserable destination. 11 Misfortunes can only happen with God's permission––He will guide the heart of anyone who believes in Him: God knows all things–– 12 so obey God and the Messenger. If you turn away, remember that Our Messenger's duty is only to make plain his message. 13 God! There is no god but Him, so let the faithful put their trust in Him. 14 Believers, even among your spouses and your children you have some enemies- beware of them- but if you overlook their offences, forgive them, pardon them, then God is all forgiving, all merciful. 15 Your wealth and your children are only a test for you. There is great reward with God: 16 be mindful of God as much as you can; hear and obey; be charitable- it is for your own good. Those who are saved from their own meanness will be the prosperous ones: 17 if you make a generous loan to God He will multiply it for you and forgive you. God is ever thankful and forbearing; 18 He knows the unseen, as well as the seen; He is the Almighty, the Wise. The surah opens with a description of God's power, wisdom, and knowledge, and takes its name from “the day of dispossession” (yawm al-taghabun) mentioned in verse 9 The disbelievers are reminded of the end of those who disbelieved before them in verses 5 and 6 Unbelief will not prevent infidels from rising from the dead and their denial of the Resurrection is strongly refuted in verse 7 Next 3 ayaat then present exhortation to believe in God and his Apostle In the discourse verses 11 to 13 prescribe to humanity that God is sovereign, therefore should be trusted Further in verse 14, the believers are urged to be wary but forgiving of the enemies they may have within their own families and muslims are exhorted to abjure worldly ties and to devote themselves to God in ayaat 14 to 18 and are warned to remain steadfast and to spend in God's cause in verse 8 and 16

Lesson One: The new book that ustadh started which is ‘Umdatul Ahkam' is different to the book that is covered on Mondays which Umdatul Fiqh. This book starts with the chapter of ‘book of Purification' All the hadiths found in this book are agreed upon both Sahih Bukhari and Sahih Muslim. • First hadith is the hadith of ʿUmar ibn al-Khattāb (radiyallāhu ʿanhu) narrated that Allāh's Messenger (salallāhu ʿalaihi wasallam) said: “Actions are only by intentions, and for each person there is only that which he intended. So, whoever's migration was to Allāh and His Messenger, then his migration is considered to be to Allāh and His Messenger. But whoever's migration was to attain a worldly possession, or for a woman he wanted to marry, then his emigration is for that for which he migrated.” - There after the following are covered: 1. Short biography of the noble companion and the leader of the believers ʿUmar ibn al-Khattāb (radiyallāhu ʿanhu). - When he accepted Islam and the impact it had to the muslims - How many battles he attended. - How long his khalifah was for. - How he was kiled and who killed him. 2. Explaining of the wording of the hadith in the linguistic as well shariah - meaning of intentions - meaning of action - meaning migration 3. Importance of intentions and its status. - The correct way to make it . - How it can differentiation between normal acts and acts of worship. - How it can be corrputed - The benefits of this hadith: 1. Emphasises of the importance of the Niyyah (intention) 2. Inciting to have sincerity in the intention and making clear the value of that. 3. Warning against intending this dunya in our actions. 4. Showing that people differ concerning a person will be rewarded only for what they intended. 5. Purification is from actions therefore it cannot be established without a Niyyah 6. The excellence of the Prophet (sallallaahu ‘alayhi wasallam)'s manner of educating his companions and his perfect eloquence and clarification.

Wednesday August 2, 2023 Muharrum 15, 1445   This edition of Ask The Imam answers the following questions:   00:00 1. Recommended Quran translations   17:30 2. What is the fate of those people who never received the message of Islam?   31:07 3. Is it permissible to say “Allah and His Messenger know best”?   57:24 4. Is it permissible for females to have multiple ear piercings?   Questions are submitted anonymously. If you wish to submit one, please go to http://mccgp.org/ask-the-imam.   Also, please donate to support this and other programs. To donate, please go to http://mccgp.org/donate

A reminder for the seeker to keep sincere and self-examine their motives for spiritual success. "Travel not from creature to creature, otherwise you will be like a donkey at the mill: roundabout he turns, his goal the same as his departure. Rather, go from creatures to the Creator: "And that the final end is unto thy Lord." [Quran 53:42] "Therefore, he whose flight is for God and His Messenger, then his flight is for God and His Messenger; and he whose flight is for worldly gain or marriage with a woman, then his flight is for that which he flees to." So understand his words (upon him peace!) and ponder this matter, if you can. And peace on you!." (Hikam 42)

While we were one day sitting with the Messenger of Allah (ﷺ) there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close by the Prophet (ﷺ) rested his knees against the knees of the Prophet (ﷺ) and placed his palms over his thighs, and said: "O Muhammad! Inform me about Islam." The Messenger of Allah (ﷺ) replied: "Islam is that you should testify that there is no deity worthy of worship except Allah and that Muhammad is His Messenger (ﷺ), that you should perform salah (ritual prayer), pay the zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Ka`bah at Makkah), if you can find a way to it (or find the means for making the journey to it)." He said: "You have spoken the truth." We were astonished at his thus questioning him (ﷺ) and then telling him that he was right, but he went on to say, "Inform me about Iman (faith)." He (the Prophet) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects." He said, "You have spoken the truth." Then he (the man) said, "Inform me about Ihsan." He (the Prophet) answered, "It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you." He said, "Inform me about the Hour." He (the Prophet) said, "About that the one questioned knows no more than the questioner." So he said, "Well, inform me about its signs." He said, "They are that the slave-girl will give birth to her mistress and that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went off. I waited a while, and then he (the Prophet) said, "O `Umar, do you know who that questioner was?" I replied, "Allah and His Messenger know better." He said, "That was Jibril. He came to teach you your religion." [Muslim]

While we were one day sitting with the Messenger of Allah (ﷺ) there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close by the Prophet (ﷺ) rested his knees against the knees of the Prophet (ﷺ) and placed his palms over his thighs, and said: "O Muhammad! Inform me about Islam." The Messenger of Allah (ﷺ) replied: "Islam is that you should testify that there is no deity worthy of worship except Allah and that Muhammad is His Messenger (ﷺ), that you should perform salah (ritual prayer), pay the zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Ka`bah at Makkah), if you can find a way to it (or find the means for making the journey to it)." He said: "You have spoken the truth." We were astonished at his thus questioning him (ﷺ) and then telling him that he was right, but he went on to say, "Inform me about Iman (faith)." He (the Prophet) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects." He said, "You have spoken the truth." Then he (the man) said, "Inform me about Ihsan." He (the Prophet) answered, "It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you." He said, "Inform me about the Hour." He (the Prophet) said, "About that the one questioned knows no more than the questioner." So he said, "Well, inform me about its signs." He said, "They are that the slave-girl will give birth to her mistress and that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went off. I waited a while, and then he (the Prophet) said, "O `Umar, do you know who that questioner was?" I replied, "Allah and His Messenger know better." He said, "That was Jibril. He came to teach you your religion." [Muslim]

While we were one day sitting with the Messenger of Allah (ﷺ) there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close by the Prophet (ﷺ) rested his knees against the knees of the Prophet (ﷺ) and placed his palms over his thighs, and said: "O Muhammad! Inform me about Islam." The Messenger of Allah (ﷺ) replied: "Islam is that you should testify that there is no deity worthy of worship except Allah and that Muhammad is His Messenger (ﷺ), that you should perform salah (ritual prayer), pay the zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Ka`bah at Makkah), if you can find a way to it (or find the means for making the journey to it)." He said: "You have spoken the truth." We were astonished at his thus questioning him (ﷺ) and then telling him that he was right, but he went on to say, "Inform me about Iman (faith)." He (the Prophet) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects." He said, "You have spoken the truth." Then he (the man) said, "Inform me about Ihsan." He (the Prophet) answered, "It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you." He said, "Inform me about the Hour." He (the Prophet) said, "About that the one questioned knows no more than the questioner." So he said, "Well, inform me about its signs." He said, "They are that the slave-girl will give birth to her mistress and that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went off. I waited a while, and then he (the Prophet) said, "O `Umar, do you know who that questioner was?" I replied, "Allah and His Messenger know better." He said, "That was Jibril. He came to teach you your religion." [Muslim]

While we were one day sitting with the Messenger of Allah (ﷺ) there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close by the Prophet (ﷺ) rested his knees against the knees of the Prophet (ﷺ) and placed his palms over his thighs, and said: "O Muhammad! Inform me about Islam." The Messenger of Allah (ﷺ) replied: "Islam is that you should testify that there is no deity worthy of worship except Allah and that Muhammad is His Messenger (ﷺ), that you should perform salah (ritual prayer), pay the zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Ka`bah at Makkah), if you can find a way to it (or find the means for making the journey to it)." He said: "You have spoken the truth." We were astonished at his thus questioning him (ﷺ) and then telling him that he was right, but he went on to say, "Inform me about Iman (faith)." He (the Prophet) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects." He said, "You have spoken the truth." Then he (the man) said, "Inform me about Ihsan." He (the Prophet) answered, "It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you." He said, "Inform me about the Hour." He (the Prophet) said, "About that the one questioned knows no more than the questioner." So he said, "Well, inform me about its signs." He said, "They are that the slave-girl will give birth to her mistress and that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went off. I waited a while, and then he (the Prophet) said, "O `Umar, do you know who that questioner was?" I replied, "Allah and His Messenger know better." He said, "That was Jibril. He came to teach you your religion." [Muslim]

While we were one day sitting with the Messenger of Allah (ﷺ) there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close by the Prophet (ﷺ) rested his knees against the knees of the Prophet (ﷺ) and placed his palms over his thighs, and said: "O Muhammad! Inform me about Islam." The Messenger of Allah (ﷺ) replied: "Islam is that you should testify that there is no deity worthy of worship except Allah and that Muhammad is His Messenger (ﷺ), that you should perform salah (ritual prayer), pay the zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Ka`bah at Makkah), if you can find a way to it (or find the means for making the journey to it)." He said: "You have spoken the truth." We were astonished at his thus questioning him (ﷺ) and then telling him that he was right, but he went on to say, "Inform me about Iman (faith)." He (the Prophet) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects." He said, "You have spoken the truth." Then he (the man) said, "Inform me about Ihsan." He (the Prophet) answered, "It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you." He said, "Inform me about the Hour." He (the Prophet) said, "About that the one questioned knows no more than the questioner." So he said, "Well, inform me about its signs." He said, "They are that the slave-girl will give birth to her mistress and that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went off. I waited a while, and then he (the Prophet) said, "O `Umar, do you know who that questioner was?" I replied, "Allah and His Messenger know better." He said, "That was Jibril. He came to teach you your religion." [Muslim]

While we were one day sitting with the Messenger of Allah (ﷺ) there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close by the Prophet (ﷺ) rested his knees against the knees of the Prophet (ﷺ) and placed his palms over his thighs, and said: "O Muhammad! Inform me about Islam." The Messenger of Allah (ﷺ) replied: "Islam is that you should testify that there is no deity worthy of worship except Allah and that Muhammad is His Messenger (ﷺ), that you should perform salah (ritual prayer), pay the zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Ka`bah at Makkah), if you can find a way to it (or find the means for making the journey to it)." He said: "You have spoken the truth." We were astonished at his thus questioning him (ﷺ) and then telling him that he was right, but he went on to say, "Inform me about Iman (faith)." He (the Prophet) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects." He said, "You have spoken the truth." Then he (the man) said, "Inform me about Ihsan." He (the Prophet) answered, "It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you." He said, "Inform me about the Hour." He (the Prophet) said, "About that the one questioned knows no more than the questioner." So he said, "Well, inform me about its signs." He said, "They are that the slave-girl will give birth to her mistress and that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went off. I waited a while, and then he (the Prophet) said, "O `Umar, do you know who that questioner was?" I replied, "Allah and His Messenger know better." He said, "That was Jibril. He came to teach you your religion." [Muslim]

In this Ramadan series of lectures, Shaykh Saleem reviews Surah al-Fath (48) - The Chapter of the Victory. In part 20, he goes over verse twenty-eight: "It is He, Allah, who sent His Messenger, Prophet Muḥammad d, with guidance and the religion of truth to manifest it over all other religion. And sufficient is Allah as a Witness."

In this Ramadan series of lectures, Shaykh Saleem reviews Surah al-Fath (48) - The Chapter of the Victory. In part 19, he goes over verse twenty-seven: "Certainly has Allah showed to His Messenger the vision in truth. You will surely enter al-Masjid al-Haram, if Allah wills, in safety, with your heads shaved and hair or nails shortened, not fearing anyone. He, Allāh, knew what you did not know and has arranged before that a conquest near at hand."

In this Ramadan series of lectures, Shaykh Saleem reviews Surah al-Fath (48) - The Chapter of the Victory. In part 18, he goes over verse twenty-six: "Recall that time O Muḥammad When those who disbelieved – meaning the polytheists of Mecca - harbored in their hearts, fierce zealotry coming from egotism, tribalism, and feuding, the zealotry particular to the Age of Ignorance – Jāhilīyyah which prevented them from allowing the Muslims to come into the city of Mecca for the Umrah. And so in response, Allāh sent down His (gift of) inner peace and reassurance on His Messenger, sakinah, and on the believers, and bound them to the Word and the spirit of faith, piety, and reverence for God - taqwa. They were most worthy of it and entitled to it; and Allāh has full knowledge of everything."

The following verses are covered in this talk: "O you who believe, if anyone from you turns back from his Faith, then Allah will bring a people whom He loves and who love Him, humble toward the believers, hard on the disbelievers, who fight in the way of Allah and are not afraid of the reproach of any critic. That is a grace of Allah. He confers it on whom He wills. Allah is All-Embracing, All-Knowing. Your only friend is Allah, then His Messenger and those who believe, who establish Salāh and pay Zakāh and bow before Allah. Whoever maintains friendship with Allah and His Messenger and those who believe (must know that) it is the (members of the) Party of Allah that are the triumphant." 5:54 -56 In this series Mufti Abdur-Rahman Mangera will be providing inspirational reflections (tadabbur) on some of the most important verses of the Qur'an. The themes will range from life, devotion, prayer, conduct, Ramadan, social life, men, women, marriage, justice, morality, divine bounty, spirit of sacrifice, entertainment, materialism and much more.

The following verses are covered in this talk: "O you who believe, if anyone from you turns back from his Faith, then Allah will bring a people whom He loves and who love Him, humble toward the believers, hard on the disbelievers, who fight in the way of Allah and are not afraid of the reproach of any critic. That is a grace of Allah. He confers it on whom He wills. Allah is All-Embracing, All-Knowing. Your only friend is Allah, then His Messenger and those who believe, who establish Salāh and pay Zakāh and bow before Allah. Whoever maintains friendship with Allah and His Messenger and those who believe (must know that) it is the (members of the) Party of Allah that are the triumphant." 5:54 -56 In this series Mufti Abdur-Rahman Mangera will be providing inspirational reflections (tadabbur) on some of the most important verses of the Qur'an. The themes will range from life, devotion, prayer, conduct, Ramadan, social life, men, women, marriage, justice, morality, divine bounty, spirit of sacrifice, entertainment, materialism and much more.

We'll go over the concept of Hell in some detail before discussing why God would create Hell, knowing that some people will be condemned. Life is a test, with the test ending at death. Every atom of good and evil that one performs in their lifetime is recorded in their book of deeds, a book to be presented on the Day of Judgment--when every soul will be held accountable for their actions. While in the grave, the deceased souls that deserve to go to Hell will experience suffering, whereas those bound for Paradise will experience peace while awaiting the Day of Resurrection. God is the Arbitrator who will judge, recompense, reward, or punish His creation. When the hour comes, God will raise every deceased person, including the Jinn (supernatural creatures), to judge them according to their deeds in life. Whereas God is Most-Forgiving, He is also Just. If one's good deeds outweigh their bad deeds, they will enter Paradise and join the successful. By contrast, the individuals whose bad deeds outweigh their good deeds will suffer Hellfire. Standing among Islam's most fundamental aspects dictates that life's purpose is to save oneself from the punishment of Hellfire and enter Paradise eternally. "Every soul will taste death, and you will only be given your full compensation on the Day of Resurrection. So he who is drawn away from the Fire and admitted to Paradise has attained his desire. And what is the life of this world except for the enjoyment of delusion"  (Quran 3:185)Believing and accepting the reality of the Last Day, Judgment Day, Paradise, and Hellfire is a component of the Six Pillars of Iman (Faith) that every Muslim must believe and accept. Many references to Hellfire are listed throughout the Holy Quran and in the sayings of the Prophet Muhammad PBUH.The finite human mind cannot imagine the pain, horrors, anguish, hardship, humiliation, restlessness, and all forms of punishment of Hellfire. Not everyone lingering in Hell will suffer in the same manner. Those in Hellfire will suffer tremendously, both physically and spiritually. The gravity of one's sins will distinguish and dictate the severity of the suffering.Allah, the Exalted, prepares and reserves Hellfire for those who do not believe in Him, believe in gods other than Allah, rebel against God's Religion and Laws, and reject God's Message and Messengers. Hellfire is for sinners, criminals, murderers, tyrants, hypocrites, the proud and the arrogant, stubborn, unjust, and evil people."Do they not know that whoever opposes Allah and His Messenger - that for him is the Fire of Hell, wherein he will abide eternally? That is the great disgrace"   (Quran 9:63) Islam states that salvation is based on faith in Allah, His Messenger, good deeds, and God's Mercy. It is the nature of God to treat no one unjustly or unfairly. As part of the Justice of God, the Almighty, He punishes no one person or no group of people unless and until He has sent them a messenger relaying his Message."…And never would We punish until We sent a messenger" (Quran 17:15)Among the most severe cause of suffering that unbelievers and evildoers will face on the Day of Judgment is the realization that they did not follow God's Message nor His Guidance and have failed in life, thus earning God's Wrath. Many dwellers of Hellfire will instantly regret the choices they have made in their lives and beg for another chance. The Quran states:And those who followed would say: 'If only We had one more chance, we would clear ourselves of them, as they have cleared themselves of us' Thus, will Allah show them the fruits of their deeds as nothing but regrets. Nor will there be a way for them out of the Fire" (Quran 2:167)

"Fight those who do not believe in Allah and the Last Day, nor comply with what Allah and His Messenger have forbidden, nor embrace the religion of truth from among those who were given the Scripture, until they pay the tax, willingly submitting, fully humbled" (Quran 9:29)There is wisdom and logic behind the concept of Jizya. The word Jizya is derived from the word Jaza, which translates to mean compensation. Jizya was a form of compensation or payment to the Islamic State for its public services rendered to non-Muslims living under Islamic rule. All states need funding to run their organized government, which is why all nations today level taxes against their citizens. Funding goes to support public services like police, military protection, welfare services, and more to help protect citizens' lives, families, property, and wealth. In an Islamic state, Muslim citizens pay Zakat as their tax. Zakat stands as one of the five pillars of Islam, one that goes to help less fortunate citizens and supports the welfare system. Zakah is obligatory for Muslims so that a certain amount of their wealth will be contributed to the welfare of the poor. Zakah is a form of worship. Non-Muslims, on the other hand, cannot be forced to engage in religious obligations such as paying this Zakat—as it is a form of worship, and compulsory payment would infringe on non-muslims' religious rights.  Non-Muslims living under Muslim rule are free to practice their own religion in any Muslim land without being forced into any form of Islamic practice. But since non-Muslims also reap the social benefits of services provided by their Islamic host state, it is only fair that they pay a tax similar to that paid by their Muslim neighbors—identical to those taxes paid in all countries today. It would be an act of injustice towards Muslims to require them to pay a tax and not to require non-Muslims living in the same land to pay a share too. Honoring and upholding treaties with non-Muslims is a solemn obligation for the Muslim community. The payment of Jizya ensures that the Islamic State protects and guards non-Muslim citizens against harassment from external enemies and funds any ransom imposed on their behalf if they are taken as captives by an external enemy.  Suppose that the Islamic State fails to protect or fears they cannot guarantee security for the non-Muslims living in their land as imposed by an external enemy. In that case, they will return the Jizya paid by the non-Muslims. This happened when Umar the Second Caliph ordered the treasury officer to refund Jizya collected from Syrian Christians because he feared he could not protect them from a military attack by the Byzantines.  Unlike countries today that charge taxes to all citizens, Jizya is not paid by all non-Muslim citizens but only by men of sound mind and of military age who are healthy and capable of earning a living. Women, children, the poor, students, the blind, the disabled, enslaved people, monks, the elderly, and those who chose to fight in the military were exempt from paying this tax. On the other hand, Zakat is paid for by Muslim men and women, but Muslim men cannot be exempt from being drafted into the military. Still, the Jizya payment exempts non-Muslims from joining the military even though the state's military benefits Muslims and non-Muslims alike. The Jizya paid by non-Muslims is generally less than what Muslims pay for Zakat. The Islamic State is required to provide social security services to non-Muslims with disabilities who cannot work. There have been many instances where Muslims provided social security services to non-Muslim citizens living in their land. 

In this Ramadan series of lectures, Shaykh Saleem reviews Surah al-Fath (48) - The Chapter of the Victory. In part 10, he goes over the thirteenth and fourteenth verses: "Whoever does not believe in Allah and His Messenger, Prophet Muḥammad, then surely We, Allah, have prepared a Blaze for the unbelievers. To Allah belongs the sovereignty of the heavens and the earth: He forgives whom He wills and punishes whom He wills; and Allah is All-Forgiving, All-Compassionate."

In this Ramadan series of lectures, Shaykh Saleem reviews Surah al-Fath (48) - The Chapter of the Victory. In part 6, he goes over the seventh, eighth and ninth verses: "To Allah belong the hosts of the heavens and the earth. Allah is All-Glorious, All-Wise. Surely We, Allah, have sent you, Muḥammad, as a witness to the truth of Islam and the falsehood of other ways, and as a witness in both worlds to people's deeds, and as a bearer of glad tidings of prosperity in return for faith and righteousness and a warner against the consequences of misguidance. In order that you, O humankind and jinn, believe in Allah and His Messenger, Muḥammad, and that you may help him, Muḥammad, and honour him in the highest regard, and glorify Him, Allah, in the early morning and in the evening."

While we were one day sitting with the Messenger of Allah (ﷺ) there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close by the Prophet (ﷺ) rested his knees against the knees of the Prophet (ﷺ) and placed his palms over his thighs, and said: "O Muhammad! Inform me about Islam." The Messenger of Allah (ﷺ) replied: "Islam is that you should testify that there is no deity worthy of worship except Allah and that Muhammad is His Messenger (ﷺ), that you should perform salah (ritual prayer), pay the zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Ka`bah at Makkah), if you can find a way to it (or find the means for making the journey to it)." He said: "You have spoken the truth." We were astonished at his thus questioning him (ﷺ) and then telling him that he was right, but he went on to say, "Inform me about Iman (faith)." He (the Prophet) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects." He said, "You have spoken the truth." Then he (the man) said, "Inform me about Ihsan." He (the Prophet) answered, "It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you." He said, "Inform me about the Hour." He (the Prophet) said, "About that the one questioned knows no more than the questioner." So he said, "Well, inform me about its signs." He said, "They are that the slave-girl will give birth to her mistress and that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went off. I waited a while, and then he (the Prophet) said, "O `Umar, do you know who that questioner was?" I replied, "Allah and His Messenger know better." He said, "That was Jibril. He came to teach you your religion." [Muslim]

While we were one day sitting with the Messenger of Allah (ﷺ) there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close by the Prophet (ﷺ) rested his knees against the knees of the Prophet (ﷺ) and placed his palms over his thighs, and said: "O Muhammad! Inform me about Islam." The Messenger of Allah (ﷺ) replied: "Islam is that you should testify that there is no deity worthy of worship except Allah and that Muhammad is His Messenger (ﷺ), that you should perform salah (ritual prayer), pay the zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Ka`bah at Makkah), if you can find a way to it (or find the means for making the journey to it)." He said: "You have spoken the truth." We were astonished at his thus questioning him (ﷺ) and then telling him that he was right, but he went on to say, "Inform me about Iman (faith)." He (the Prophet) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects." He said, "You have spoken the truth." Then he (the man) said, "Inform me about Ihsan." He (the Prophet) answered, "It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you." He said, "Inform me about the Hour." He (the Prophet) said, "About that the one questioned knows no more than the questioner." So he said, "Well, inform me about its signs." He said, "They are that the slave-girl will give birth to her mistress and that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went off. I waited a while, and then he (the Prophet) said, "O `Umar, do you know who that questioner was?" I replied, "Allah and His Messenger know better." He said, "That was Jibril. He came to teach you your religion." [Muslim]

While we were one day sitting with the Messenger of Allah (ﷺ) there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close by the Prophet (ﷺ) rested his knees against the knees of the Prophet (ﷺ) and placed his palms over his thighs, and said: "O Muhammad! Inform me about Islam." The Messenger of Allah (ﷺ) replied: "Islam is that you should testify that there is no deity worthy of worship except Allah and that Muhammad is His Messenger (ﷺ), that you should perform salah (ritual prayer), pay the zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Ka`bah at Makkah), if you can find a way to it (or find the means for making the journey to it)." He said: "You have spoken the truth." We were astonished at his thus questioning him (ﷺ) and then telling him that he was right, but he went on to say, "Inform me about Iman (faith)." He (the Prophet) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects." He said, "You have spoken the truth." Then he (the man) said, "Inform me about Ihsan." He (the Prophet) answered, "It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you." He said, "Inform me about the Hour." He (the Prophet) said, "About that the one questioned knows no more than the questioner." So he said, "Well, inform me about its signs." He said, "They are that the slave-girl will give birth to her mistress and that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went off. I waited a while, and then he (the Prophet) said, "O `Umar, do you know who that questioner was?" I replied, "Allah and His Messenger know better." He said, "That was Jibril. He came to teach you your religion." [Muslim]

While we were one day sitting with the Messenger of Allah (ﷺ) there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close by the Prophet (ﷺ) rested his knees against the knees of the Prophet (ﷺ) and placed his palms over his thighs, and said: "O Muhammad! Inform me about Islam." The Messenger of Allah (ﷺ) replied: "Islam is that you should testify that there is no deity worthy of worship except Allah and that Muhammad is His Messenger (ﷺ), that you should perform salah (ritual prayer), pay the zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Ka`bah at Makkah), if you can find a way to it (or find the means for making the journey to it)." He said: "You have spoken the truth." We were astonished at his thus questioning him (ﷺ) and then telling him that he was right, but he went on to say, "Inform me about Iman (faith)." He (the Prophet) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects." He said, "You have spoken the truth." Then he (the man) said, "Inform me about Ihsan." He (the Prophet) answered, "It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you." He said, "Inform me about the Hour." He (the Prophet) said, "About that the one questioned knows no more than the questioner." So he said, "Well, inform me about its signs." He said, "They are that the slave-girl will give birth to her mistress and that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went off. I waited a while, and then he (the Prophet) said, "O `Umar, do you know who that questioner was?" I replied, "Allah and His Messenger know better." He said, "That was Jibril. He came to teach you your religion." [Muslim]

It is narrated on the authority of Amirul Mu'minin, Abu Hafs 'Umar bin al-Khattab (radiAllahu Anhu) who said: I heard the Messenger of Allah (ﷺ) say: "Actions are (judged) by motives (niyyah), so each man will have what he intended. Thus, he whose migration (hijrah) was to Allah and His Messenger, his migration is to Allah and His Messenger; but he whose migration was for some worldly thing he might gain, or for a wife he might marry, his migration is to that for which he migrated." [Bukhari & Muslim]

It is narrated on the authority of Amirul Mu'minin, Abu Hafs 'Umar bin al-Khattab (radiAllahu Anhu) who said: I heard the Messenger of Allah (ﷺ) say: "Actions are (judged) by motives (niyyah), so each man will have what he intended. Thus, he whose migration (hijrah) was to Allah and His Messenger, his migration is to Allah and His Messenger; but he whose migration was for some worldly thing he might gain, or for a wife he might marry, his migration is to that for which he migrated." [Bukhari & Muslim]