ISLAMIC HISTORY

@islamichistory813 #islamicperspective #religiousleaders #religiousfiqures #muslimleaders #muslimcommunity #controversialtopics #muslimreactions #religiousbeliefs #muslimviewpoint Asslamoalaikum sisters brothers friends and elders, today we are discribing that Muslim Leaders React to Yazid - Shocking Opinions Revealed In this eye-opening video, Muslim leaders share their candid opinions on Yazid, a controversial figure in Islamic history. Imams and religious sheikhs weigh in on the legacy of Yazid, sparking a heated discussion on his actions and impact. Watch as shocking revelations and differing perspectives are revealed, providing viewers with a deeper understanding of this complex historical figure. Stay tuned to witness the diverse viewpoints and reactions from respected Muslim scholars. The first such personality is Imam Ahmad bin Hanbal. He is quoted by Imam Dhahabi in the latter’s book, Mizaanul I’tidaal, Chapter Four, page 440, to have said: “Yazid should not be accepted as a narrator of any Tradition.” Besides that, Imam Dhahabi himself on the same page (where he quotes Imam Hanbal) says, “Yazid’s trustworthiness is questionable. Therefore, no Traditions should be accepted from him...” There you are! Can such an unreliable person ever be regarded as Amirul Mu’minin? Not only did Imam Hanbal forbid people from accepting any Tradition from Yazid, but he also cursed Yazid, in his book Al-It’haaf Bihubbil Ashraaf, pages 63-64 for killing Imam Husayn (a.s). The second scholar is Sheikh Muhammad Abduh. In his exegesis of the Holy Quran called Tafsirul Manaar (Volume Six, pages 367-368), after explaining how Yazid opposed Imam Husayn a. s., he says, “May Allah forsake him (Yazid) and all those who supported him, and those who have hatred for Imam Ali a. s; who continue to worship the oppressive rulers in their opposition to the establishment of justice and the religion of Allah...” The third source is Imam Shawkaani. In his book Naylul Awtwaar (Volume Seven, page 362) after criticizing those who blame Imam Husayn a. s. for opposing Yazid, he curses both Yazid and his father, (Muawiya) in these words: “May Allah curse them”. Then, commenting on these blames, he says, “O my Lord. Just hearing such things is blood-curdling, and could shatter mountains.” Imam Taftaazaani is the fourth person to talk on this issue. He is quoted in Irshaadus Saari (Volume Fifteen, page12), a commentary of Sahih Bukhari, to have stated that the consensus among scholars is that it is permissible “to curse those who killed Imam Husayn a.s., and those who ordered, or allowed or approved his murder.” Then having said that it is a common knowledge that Yazid approved the killing of Imam Husayn r.a. and the dishonouring of the House of the Prophet (S), he adds, “May Allah’s curse be on him (Yazid), his helpers and his associates!”. The fifth person to expose Yazid was his own son whom he named after his father, Muawiya. He took over Caliphate on the death of his father, Yazid. But his reign was short-lived since he abdicated forty days after his succession or, by other accounts, five months after his succession. At the time of his abdication, he went on the pulpit and gave an address in which, among other things, he talked about the feud between his grandfather (Muawiya bin Abi Sufyan.) and “one who was better than him and every body else (meaning Imam Ali a. s.). He then mentioned his father (Yazid) and “all his evil deeds”, and “that he did not have the qualities befitting a Caliph of Muhammad’s community”; he then described his father’s “atrocities committed against the progeny of the Messenger of Allah.” On finishing his address, he wept bitterly and told his kinsmen, the Umayyads, that he was not prepared to carry the burden of their sins on his back. Therefore, he said: “Do as you wish. Load this Caliphate on whomever you please. As for me, I am out of here.” This all has been narrated fully in Taariikhul Khamiis, Volume Two, page 301. There you are! Having read all this (despite leaving out much more) would you still think of Yazid as Amirul Mu’minin? Would you still do so when his own son did not consider him to be qualified to have this title? Who would know him better, his son or an outsider? I leave this to the readers to decide. ================================================

@islamichistory813 #ismarriageasunnah #marriagebenefits #marriagevirtues # Asslamoalaikum sisters brothers friends and elders we are discribing that Is marriage is sunnah and what are its benifits and virtues In Sahih bukhari hadidth Number 3233 Narrted by Abdullah (b. Mas'ud) (Allah be pleased with him) reported that Allah's Messenger (may peace be upon him) said to us: young men, those among you who can support a wife should marry, for it restrains eyes (from casting evil glances) and preserves one from immorality; but he who cannot afford It should observe fast for it is a means of controlling the sexual desire. And In Sahih bukhari hadith Number 3236 Narrted by Anas (Allah be pleased with him) reported that some of the Companions of Allah's Apostle (may peace be upon him) asked his (the Prophet's) wives about the acts that he performed in private.Someone among them (among his Companions) said: I will not marry women; someone among them said: I will not eat meat; and someone among them said: I will not lie down in bed.He (the Holy Prophet) praised Allah and glorified Him, and said: What has happened to these people that they say so and so, whereas I observe prayer and sleep too; I observe fast and suspend observing them; I marry women also?And he who turns away from my Sunnah, he has no relation with Me. In Sahih bukhari hadith No. 3239 Narrted by Abi Waqqas (Allah be pleased with him) saying that Uthman b. Maz'un decided to live in celibacy, but Allah's Messenger (may peace be upon him) forbade him to do so, and if he had permitted him, we would have got ourselves castrated. If any person who sees a woman, and his heart is affected should come to his wife, and should have intercourse with her, in this regards Narrted by Jabir reported in sahih bukhari hadith No. 3240 that Allah's Messenger (may peace be upon him) saw a woman, and so he came to his wife, Zainab, who was tanning a (piece of) leather. He then went to his Companions and told them: The woman advances and retires in the shape of a devil, so when one of you sees a woman, he should come to his wife, for that will repel what he feels in his heart. And in hadith No. 3241 of Sahih Bukhari Narrted by Jabir b. 'Abdullah reported that Allah's Apostle (may peace be upon him) saw a woman; and the rest of the hadith was narrated but (with this exception) that he said he came to his wife Zainab, who was tanning a (piece of) leather, and he made no mention of: "She retires in the shape of satan." Allah almighty give us permission to read undrstand and follow Quran and its tafsir and hidth. Ameen Allah hafiz ====================================

@islamichistory813 #prophetswarning #karbala #martyrdom #shocking Asslamoalaikum sisters brothers friends and elders, today we are discribing that Prophet Muhammad's WARNING About Yazid Will SHOCK You Discover the Prophet Muhammad's (PBUH) powerful warning about Yazid that will leave you shocked and intrigued. In this video, we delve into what the Prophet Muhammad (PBUH) said regarding Yazid, shedding light on an important historical event that holds significant lessons for us today. Join us as we explore the profound insights shared by the Prophet Muhammad (PBUH) and uncover the truth behind this crucial message. Watch now to learn more about this compelling topic. Having seen Yazid’s perversities cited by prominent Sunni authorities, let us now look at the contents of the Traditions of the Prophet (S), as reported by the Sunni authorities For our purposes today, we shall dwell upon only those Traditions reported in Sahih Bukhari. As known by the majority of the people, to the Sunnis as well as the Wahabis, this book is regarded as the most authentic, surpassed only by the Holy Quran. To them, Traditions from this book are most reliable, beyond any doubt! In Tradition Number 180 on page 147 of Volume Nine, it is stated that: “Amr bin Yahya bin Said bin Amr bin Said said: ‘My grandfather narrated to me thus: I was in the company of Abu Hurayra and Marwan in the mosque of the Prophet (S) in Madina. Abu Hurayra then said: I heard the truthful and trusted by Allah (i.e. the Prophet (S)) saying, “The destruction of my followers will be through the hands of young men from Quraish.” Marwan retorted: ‘May the curse of Allah be on these youths.’ Abu Hurayra said: If I could, I would have named these youths, and their parentage.’ Accompanied by my grandfather, I went to Syria to meet the progeny of Marwan at the time when they were the rulers there. Whenever my grandfather saw that these rulers were young men, he would tell us: Probably, these are among them (those young men mentioned by the Prophet (S)), and we used to reply, saying, You know better than us’.” Before quoting the explanations of the above mentioned Tradition, those working with the English version should note that it does not fully correspond with the original Arabic text. The translator has omitted the significant part of the Tradition, printed in italics above, in the English version -- advertently or inadvertently. Nonetheless, in his book, Fat’hul Baari, on page 10 of Chapter Thirteen, Imam Ibn Hajar Al Asqalaani mentions a narration of Ibn Abi Shayba which says that: “Abu Hurayra used to go to the market saying: ‘O Lord! Do not let me live to the year 60 A. H. nor witness the reign of the youths.’” Having said this, Imam Ibn Hajar adds, “In these words there is an indication that the first youth to come to power was in the year 60 A. H., and indeed, this is what actually happened. Yazid bin Muawiya’s succession took place in that year, and he remained in power till his death in 64 A. H. He was succeeded by his son, Muawiya, who died after a few months.” Therefore, according to Imam Ibn Hajar, among “the Quraish youths” prophesized by the Prophet (S) to be the ones through whose hands the destruction of his followers would be, and whom Abu Hurayra wished the Almighty to keep him away from in the year 60 A. H., was Yazid. Did the Prophet’s prediction prove wrong? Wasn’t the Prophet’s community led astray through the massacres of Karbalaa, Madina and Macca as expounded hitherto? Or were those who were killed there polytheists and not Muslims? Despite all these, do we still insist that Yazid was Amirul Mu’minin? Remember: Abu Hurayra did not disclose the names and the parentage of the Quraishi youths, not because he did not know them, but because he feared that if he did so he would endanger his life. This becomes clear when we revert to Sahih Bukhari (Tradition Number 121 on page 89 of Volume One). Which says: Narrated by Abu Hurayra: I have memorised two kinds of knowledge from Allah’s Apostle (S) I have propagated one of them to you and if I propagated the second, then my pharynx (throat) would be cut (i.e. killed).’” Commenting on this Tradition, on page 216 of Chapter One of Fat’hul Baari, Imam Ibn Hajar says: “Scholars believe that the knowledge that Abu Hurayra did not disclose, relates to the Tradition in which names, life-style and the times of the evil monarchs have been mentioned. Abu Hurayra used to make a tacit reference about some of them, but would never mention their real names, fearing for his own life. For instance, by seeking refuge in the Almighty from year 60 and from the reign of the youths, he was making a tacit reference to the kingship of Yazid bin Muawiya whose reign was in the year 60 A.H.” However, Imam Ibn Hajar was not the only person to draw this conclusion. Shihaabuddin Ahmad Al Qastwalaani too comes out with a similar interpretation of these Traditions. Those who know Arabic may refer to page 374 of Chapter One, and pages 11-12 of Chapter Fifteen of Irshaadus Saari. Abu Hurayra, therefore, did not name Yazid, not because he did not know it, but because he was afraid that if he did so, his life would be in danger. In other words, he observed taqiyya (dissimulation)! Was Abu Hurayra alone in practising taqiyya or others, too, observe it? We shall see that in the next chapter. ===============================================

@islamichistory813 #islamicmarriage #islamicvitures #marriagebenefits #marriageinquran Asslamoalaikum sisters brothers friends and elders, we are discribing that What is marriage in islam and what are its benifits and virtues? Marriage is a social institution as old as the human race itself.It may be defined as a relation between a man and a woman which is recognised by custom or law and involves certain rights and duties, both in the case of the parties entering the Union, and in case of the children born of it.Marriage has thus two main functions to perform: it is the means adopted by human society for regulating relations between the sexes; and it furnishes the mechanism by means of which the relations of a child to the community is determined. The rites and ceremonies of marriage have been different with different peoples and in different ages.but these two functions mentioned above are common even where in marriage.It always implies the right of sexual intercourse as allowed and recognised by society and the duties of the parents in bringing up children. Islam recognises this institution and accepts it as the basis of human society after purging it of all those evils which had penetrated it. Firstly, Islam does not regard it as a union only for the gratification of sexual lost, but a social contract with wide and varied responsibilities and duties.The reason behind it is that, according to the Divine Faith, a woman is not a plaything in the hand of man. but a spiritual and moral being who is entrusted to him on the sacred pledge to which Allah is made a witness.The wife is, therefore, not meant. to provide sensuous pleasure only to the male, but to fully co-operate with him in making the life of the family and ultimately of the whole humanity significantly meaningful. The Holy Qur'an has in so many verses pointed out the different purposes of marriage.It states: "And of His signs is that He has created wives for you from yourselves that you might find quiet of wind in them, and He put between you love and affection" (xxx. 21).In this verse it has been said that the female is not inferior to the male in the sense that the former is created out of a superior stuff while the latter comes of a base origin.Both man and woman are the progeny of Adam and thus both have the same soul.The purpose of marriage, according to the Holy Qur'an, is therefore, the union of the two souls which are one in essence.Their separate existence is an unnatural state of their being which changes Into the natural state when they are united by marriage and thus are brought close to each other physically, mentally and emotionally. Both man and woman are the joint heirs of the grace of life, and unless there is a very close and intimate form of companionship in them, they cannot enjoy the true grace of life. "He it is Who created you from a single soul, and of the same did He make his spouse, that he might find comfort in her" (vii. 189)."Comfort" implies much more than a mere sexual gratification.It is not too much to say that the whole conception of the marriage relation in Islam is charged with spiritual and moral ideas, and must of necessity elevate the status of matrimonial alliance in the individual and social life. In Islam the union of the sexes has been purified and the joy of the married relation secured by the absolute prohibition of every kind of extra-matzimonial connection.The Holy Qur'an stresses upon the people to marry as it is the most effective means whereby one can lead a virtuous life free from immorality and emotional inhibition. The Holy Qur'an says: "They (your wives) are as a garment to you, and you are as a garment to them" (ii. 187).The mutual relation of husband and wife is here described in words which could not be surpassed in beauty.Herein is the correct description of the relationship between the two.The husband and the wife are for mutual support, mutual comfort and mutual protection, fitting into each other as garments fit into each other. Then the Holy Qur'an also makes it clear that this union is not a temporary relationship between two individuals of opposite sexes: It is a permanent and enduring relationship in the sense that both the parties should put in their earnest endeavours to lead their lives in perfect harmony and acquitting themselves creditably of the responsibilities saddled upon them by entering into this sacred contract. The Holy Qur'an farther points out that sexual gratification in the married life is not meant only for the satisfaction of the physical lust, but it mustbe directed to some higher ends."Your women are tilth for you, so go into your tilth as ye like, and provide beforehand for your souls, and fear Allah and know that you are going to meet Him" (iii. 223).Here the wives are likened to the cultivable land which are ploughed for sowing and reaping the produce (in the form of offspring) and not merely for carnal indulgence.The concluding part of the verse refers to still higher and sublimer ends which tell that even in the height of carnal pleasures the moral and spiritual responsibilities should not in any way be lost sight of ; rather one should be more conscious to them when one is enjoying physical pleasures as these are the moments when the fear of the Lord and the accountability in the Hereafter is likely to be blurred or effaced from one's mind. Allah almighty give us permission to read undrstand and follow Quran and its tafsir and hidth. Ameen Allah hafiz ==========================================

@islamichistory813 #reignofyazid #yazidasaruler #umayyaddynasty #controversialrulers Asslamoalaikum sisters brothers friends and elders, today we are discribing that How was Reign of Yazid and What Yazid did as a Ruler In brief, these acts are narrated by Sheikh Abdallah S. Farsy, on pages 29 to 41, and they are as follows: 1. He ordered his Governor of Madina, Khalid bin Hakam, to extract oath of allegiance from Husayn bin Ali bin Abi Talib, Abdullah bin Umar bin Al Khattab, Abdullah bin Al Abbas and Abdullah bin Zubair. (By then Abdur Rahman bin Abu Bakr was dead). The order was “He should make it absolutely sure that they accepted Yazid as the Caliph of all Muslims. If they refused to do so, then their properties should be confiscated, their marriages nullified, and their slaves be declared free.” 2. When the governor wanted to impose Yazid’s terms on Imam Husayn and Abdullah bin Zubair, they asked him to wait till the following day. Sheikh Abdallah Saleh Farsy reports (page 30) that “On reaching their homes, they bade farewell to their kith and kin and went secretly to Mecca, which was the haven of safety for them…” When Yazid came to know about this, he was outraged and “revoked his governorship.” 3. No sooner had Yazid ascended the throne by force, than the people of Kufa (Iraq) “invited Imam Husayn to hasten to Iraq, to lead an uprising to dethrone the one who was most unworthy of being the Caliph of Muslims.” The Imam did not make an immediate move; rather, he dispatched to Kufa, his cousin, (Muslim bin Aqyl) to investigate the truth of the matter. Sheikh Abdallah Saleh Farsy says (page 34-35), “Yazid appointed, as his governor of Kufa, one who was murderous, oppressive, high-handed and aggressive, and who was hostile to Sayyidna Ali and his progeny; his name was Ubaidillah bin Ziyad, the son of that person whom Muawiya declared to be his brother, only out of political necessity. As a matter of fact, though he (Ziyad bin Abihi) was regarded to belong to Muawiya’s clan of Umayyad, he was in no way related to Muawiya, neither was he from the tribe of Qureish or even an Arab! He was of illegitimate birth and so crafty that he dared compete with Muawiya. The latter, out of contrivance, thought it prudent to declare the former his brother and let him manage Iraq completely.” Thus Ziyad was the first bastard, in Islamic History, to be given the status of legitimacy! 4. Sheikh Abdallah writes on page 35, that having appointed this new governor, Yazid ordered him to “kill Muslim bin Aqyl, those who accompanied him, those who received him, and those who supported him; and imprison their neighbors and their kith and kin, showing them no mercy at all.” Indeed, these instructions were fully executed. “He did exactly what Yazid had instructed him to do. He killed all those he was instructed to kill, and he imprisoned all those he was ordered to imprison…” In his book Sheikh Abdallah S. Farsy does not write how Muslim bin Aqyl was martyred. However, other historians have recorded in their books, stating that he was taken to the top of the royal castle, he was then beheaded and both his severed head and body were thrown from the castle. Later his severed head was dispatched to Yazid! 5. As was described in Chapter One, Sheikh Abdallah S. Farsy narrates on page 40 that after Imam Husayn a. s. and his followers had been beheaded brutally and their heads presented to Yazid, “he (Yazid) began to strike the teeth of Husayn, and singing aloud, he said: ‘Today, I squared up with Muhammad. The way he killed my ancestors on the Day of Badr, I killed his grandchildren. And now onwards this is going to be our policy: Whoever opposes us, we shall kill them, even if they happen to be our relatives…’” O my Muslim brothers! Ask yourselves: Can a person, who has the audacity of saying that he took his revenge on Prophet Muhammad (S) for killing his (Yazid’s) polytheist ancestors, deserve to be addressed as Amirrul-mu’minin? Let alone calling him The Prince of Believers, can you consider him to be even a Muslim? Didn’t the Wahabis know of this fact? Or will they tell us that Sheikh Abdallah Saleh Farsy, too, was a Shia? There is much more to know. 6. After the martyrdom of Imam Husayn in 61 A.H., Yazid invaded Madina. Sheikh Abdallah Saleh Farsy tells us about this thus (page 41): “A large number of the companions of the Prophet (S), and others were killed in Madina. There was a complete anarchy in Madina for three consecutive days. Destruction was rampant, not only in terms of lives and wealth, but also human dignity. All this was carried out by Yazid’s orders... As for those companions of the Prophet (S) whose lives were spared, Yazid ordered that they be branded on their backs as his slaves.” Lord of Mercy! This person (Yazid) is indeed Amirul Mu’minin (The Prince of The Believers) of the Wahabis! Sheikh Abdallah presented this account covertly. Other narrators, however, have given a more overt description of these events. Among them is Ibn Kathir, who is highly esteemed by the international Wahabis in the same way that Sheikh Abdallah Saleh Farsy is esteemed by the Wahabis of East Africa. In his book, Al Bidaya Wan Nihaya, Chapter Seven, page 220, he gives a numerical count of “the many companions of the Prophet killed as 700, comprising the notable Muhajir and Ansars, and for others as 10,000.” Elaborating what Sheikh Abdallah Saleh Farsy calls “anarchy”, Ibn Kathir, on page 222, states that the atrocities committed by the orders of Yazid are indescribable, and their impact “is known only to Allah.” This is despite the fact that earlier, on page 220, he had already stated that “women were raped to the extent that 1000 of them became pregnant and gave birth to children though they were unmarried...” Having narrated these evil deeds, and wishing us to be cautious about whom Yazid really was, Ibn Kathir, on page 223, quotes three Traditions of the Prophet (S) . . . . First, he takes a Tradition from Bukhari, quoting the Prophet (S) to have said “There will be none who will oppress the people of Madina without disintegrating the way salt dissolves in water.” Second, he borrows a Tradition from Muslim that says; “Whoever has bad intentions for Madina, Allah will melt him the way solder melts in fire, or He will dissolve him the way salt dissolves in water.” Third, he narrates on the authority of Ahmad bin Hanbal, who says, “He who wishes to cause fear through oppression to people of Madina, Allah will cause him to be gripped by fear, and to be cursed by Him, His angels and by everyone else. Moreover, on the Day of Judgment, Allah will not accept his repentance and will not grant him forgiveness.” Now then, is there any salvation for Yazid after what was done in Madina by his orders as stated by Ibn Kathir (page 220), and Sheikh Abdallah Saleh Farsy (page 41), and in light of the Traditions mentioned above? What type of Amirul Mu’minin is this who is subject to the curse of Allah, His angels and all human beings? 7. Sheikh Abdallah S. Farsi says, on page 41, that one year after the invasion of Madina, Macca, too, was invaded. “Yazid’s army massacred many people and demolished Al Kaaba...” Here, too, Sheikh Abdallah’s narration is understated, though others have been more forthright. For instance, the same Ibn Kathir, on page 225, says that Yazid’s army “pelted Al Kaba with stones through the use of catapults and attacked it even with fire balls till its walls were set ablaze.” In Shadharaatudh Dhahab, Chapter Three, page 72, Ibnul Imaad Al Hanbali says that so much fire was used that “the entire building (Al Kaba) collapsed.” This is what was meted out to “The House of Allah” which, according to the Holy Quran (Ch. 3: v 97), is a place where security is guaranteed to any one entering there, seeking refuge. This security was eliminated by Yazid. And this Yazid is the Amirul Mu’minin of the Wahabis who advocate that all Muslims, too, must view him as such! Subhaanallah! In a nutshell, these are the evil deeds of Yazid. Let alone Amirul Mu’minin, would even a common Muslim dare commit such actions? Certainly not; then how come Yazid did so? To address this question, it is essential to know what kind of a person Yazid was. Allah willing, we shall do that in our next chapter by quoting from the books of various Muslim scholars of high repute (none of whom is a Shia). ===============================================

@islamichistory813 #dowryinquran #dowryinislam #dowryinislamurdu #dowryinislamharam Asslamoalaikum sisters brothers friends and elders we are discribing that What is the dowry mentioned in the Quran and in which verses? Sura 4.4, 4.19, 4.20, 4.24, 60.10 and 60.11 of Qur'an require a groom to give a dower to a bride. In Surah An Nisa Allah almighty said "And give the women [upon marriage] their [bridal] gifts graciously. But if they give up willingly to you anything of it, then take it in satisfaction and ease." (4:4) And Allah almighty said in verses 19 of Surah An Nisa "O you who have believed, it is not lawful for you to inherit women by compulsion. And do not make difficulties for them in order to take [back] part of what you gave them unless they commit a clear immorality. And live with them in kindness. For if you dislike them – perhaps you dislike a thing and Allah makes therein much good." (4:19) Also said in Verses 20 of Surah An Nisa "But if you want to replace one wife with another and you have given one of them a great amount [in gifts], do not take [back] from it anything. Would you take it in injustice and manifest sin?" (4:20) And in verse No. 24 of Surah An Nisa "And [also prohibited to you are all] married women except those your right hands possess. [This is] the decree of Allah upon you. And lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with [gifts from] your property, desiring chastity, not unlawful sexual intercourse. So for whatever you enjoy [of marriage] from them, give them their due compensation as an obligation. And there is no blame upon you for what you mutually agree to beyond the obligation. Indeed, Allah is ever Knowing and Wise." (4:24) And in Surah Al-Mumtahanah verse 10 Allah Almighty said "O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. But give the disbelievers what they have spent. And there is no blame upon you if you marry them when you have given them their due compensation. And hold not to marriage bonds with disbelieving women, but ask for what you have spent and let them ask for what they have spent. That is the judgement of Allah; He judges between you. And Allah is Knowing and Wise." (60:10) And in ths same Surah Al Mumtahanah verse 11 Allah Said "And if you have lost any of your wives to the disbelievers and you subsequently obtain [something], then give those whose wives have gone the equivalent of what they had spent. And fear Allah, in whom you are believers." (60:11) Allah almighty give us permission to read undrstand and follow Quran and its tafsir. Ameen Allah hafiz =====================================

@islamichistory813 #sunischolars #caliphate #suniperspective #sunnibeliefs #yazidcontroversy #sunniinterpretation Asslamoalaikum, sisters brothers friends and elders, we are discribing that What the point of view of Sunni Scholars about Yazid? We begin with what Sheikh Abdallah Saleh Farsy says in his book, Maisha ya Sayyidnal Husayn (Biography of Sayyidna Husayn), on page 40: “As we saw earlier, Yazid’s succession was established by force and contrary to the wishes of the people.” What needs to be asked is: Is it possible that although his succession was “by force”, he himself is exculpable? Is it permissible in Islam for one to rule over Muslims as Amirul–mu’minin on the basis of force and “contrary to the wishes of the people”? Similar statements have been made by Sheikh Muhammad Abduh. In his exegesis of the Holy Quran, known as Tafsirul Manaar, commenting on Chapter 5: 36-37 (p.367, Volume Six), this Sheikh brands Yazid as “an oppressive and tyrannical leader, who conducted the affairs of Muslims with force and deceit.” Does he deserve to be addressed as Amirul Muminiin? Our third source is Allaamah Shawkaani who, in his book on the Traditions of the Prophet, called Naylul Awtwaar (in Chapter Seven, page 362) characterizes Yazid as “pathological drunkard, and violator of the sanctified ordinances.” Yet he is Amirul Mu’minin of the Wahabis! Our fourth source is Abul Hasan Ali bin Muhammad Bin Ali Al Twabarii, a famous Shaafi’i scholar, who, when asked about Yazid, among other things, called him “a notorious drunkard whose poetry in praise of liquor was of public knowledge.” This has been extracted from page 287 of Chapter Three of Ibn Khalikaan’s Wafayaatul A’yaan. Fifthly, Ibn Hazm, on page 98 of Chapter Eleven of his book, Al Muhallaa, has categorized Yazid bin Muawiya with those “who were secularist”, the thrust of whose policy was “oppressive and devoid of any legitimacy..” Can such a person claim the title of Amirul Mu’minin? The sixth source is Abul Falaah Abdul Hayy Ibnul Imaad, who is an eminent Hanbali scholar and who, on page 69 of Chapter Three of his famous book, Shadharaatudh Dhahab, quotes another famous scholar, Imam Dhahabi, to have said: “Yazid was hateful of Imam Ali a. s., arrogant, insolent, wine-bibber and sinful. He initiated his kingship by murdering Husayn, and he sealed it with the incident of Harra. People hated him and he was not graced with a long life.” The incident of Harra here refers to the sacking of Madina, explained by us on page 14. Do you still think it appropriate to call Amirul Mu’minin that person who initiated his kingdom by murdering the grandson of the Prophet (S), and crowned it with the sacking of the Prophet’s city, and violating the sanctity of not less than one thousand women (of the city) by impregnating them through raping? We ask the Wahabis: What Islamic justifications do you have to back your claim? Our seventh source is Ibn Kathir who is regarded as an authority by the Wahabis. On pages 235-236 of Chapter Four of his Al Bidaaya Wan Nihaaya, he enlists what have been confirmed about Yazid. Amongst these are that “Yazid was notorious for his love of music and liquors… his illicit friendship with singing boys and girls… There was not a single day that he woke up not intoxicated…” Before that, on page 216 of the above mentioned Chapter and book, Ibn Kathir writes about the delegation, “comprising three citizens of Madina”, going to Yazid. He says: “When they returned to Madina, they made public their grave findings pertaining to Yazid’s perversities. They said: ‘We are returning from that person who is irreligious, who is a wine-bibber and who is surrounded by singing girls, entertaining him with music…”’. He also writes about the comments made by the Head of this delegation, Mundhir bin Zubair, upon his return from Basra, where he had gone to meet his friend, the governor (Ubaidillaah bin Ziyaad), namely that Yazid “consumes so much intoxicants that he misses prayers!” There we are! When such is the case with Yazid, then what kind of a Muslim will take pride in having him as his Amirul Mu’minin? Let the Wahabis, who distributed the pamphlet calling Yazid Amirul Mu’minin, thank their stars for not having lived during the reign of Umar bin Abdul Aziz. Or else, they would have got the best of what they deserve! This Caliph was from the same clan as Yazid; nonetheless, he flogged 20 lashes that individual who addressed Yazid as Amirul Mu’minin! Those who want to verify this may turn to page 69 of Chapter Three of Shadharaatudh Dhahab. We pray to Allah almighty to give us permission to read and understand truth of our history islam. Ameen Allah Hafiz ================================================

@islamichistory #quranverses #honey #honeyofbee #quran Asslamoalaikum, sisters brothers friends and elders, today we are discribing that In which verses of Quran Allah Almighty is said about Honey ? Honey of Bee Allah almighty said in surah An Nahl verse 69 “Then eat from all the fruits and follow the ways of your Lord laid down [for you]. There emerges from their bellies a drink, varying in colors, in which there is healing for people. Indeed, in that is a sign for a people who give thought.” Honey is not a fruit, yet it has multiple benefits, just like the fruits mentioned above. The ayah here mentions both fruits and honey, and Allah mentions that honey contains “healing for the people.” The Prophet (SAW) told us that honey and the Qur’an are both remedies for our minds and bodies. “Honey is a remedy for every illness and the Qur’an is a remedy for all illness of the mind, therefore I recommend to you both remedies, the Qur’an and honey.” [Bukhari] Whether we are feeling physically exhausted or mentally drained, honey and the Qur’an are two remedies that we should use to heal ourselves. Ramadan is the month of the Qur’an, in which we should nourish our hearts with Allah’s Words. It is also the month of reflecting on Allah’s blessings, so we should pay attention to what we eat and how Allah has placed benefit for us everywhere in His creation. Not only do fruits nourish us, but they also make us happy. Aren’t fruits the perfect way to feel refreshed? Now that we are home in quarantine, we can whip up some delicious dishes and smoothies with the endless array of fruits that we have been provided by Allah. May Allah make us of those who eat and drink Halal and Tayyib food in joy and turn to Him in ultimate gratitude and remembrance as a result. May Allah nourish our bodies and our souls and grant Aafiya (wellbeing) to us and our families. Ameen Allah Hafiz ======================================================

@islamichistory813 #rolemodelmarriage #hazrataliandhazratfatimah #islamicmarriage #hazratfatimahkanikaah Asslamoalaikum sisters brothers friends and elders we are Presenting a lesson for all muslims which is marriage of Hazrat Ali and Hazrat Fatimah tul zuharh, is a very sensitive and important model of Islamic marriage. Here, it is to be noticed that the father of bride was a person commanding great esteem and respect not only in the Arabian peninsula but in the entire Muslim world and was also the Messenger of God (s.a.w.a.). The bride was also not only the brightest and most intelligent woman of Islam, but was also a highly groomed and pious figure and the cream of all the women of the Islamic world. She was highly respected and was counted among the four greatly honored women that have ever existed. The bridegroom was also from the Arab nobility. He was a man of immense knowledge and learning and was the bravest of all the braves. Legally, he was the successor and heir to the Holy Prophet (s.a.w.a.). He was a most trusted minister and an advisor to the Prophet (s.a.w.a.). He was a brave and forceful commander in chief of the Islamic army. The marriage of such a renowned person ought to have been solemnized with great pomp and grandeur. But as the world witnessed, the entire marriage ceremony of the most important personalities of Islam, was performed in a most simple and modest manner. This was a model for all the faithful to see, and was a perfect example of an Islamic marriage. If the Prophet of Islam (s.a.w.a.) had wished, he would have performed this marriage on a lavish scale, befitting his social and religious status. So simple and ordinary was the dowry of the Prophet's (s.a.w.a.) daughter. If the Prophet (s.a.w.a.) had wished, he would have celebrated this marriage on a grand scale by raising funds from some source or by borrowing. After all, it was the marriage of his only daughter. Being a Prophet (s.a.w.a.), he could have claimed "I am a messenger of God and my daughter Fatema (s.a.) is a matchless and infallible woman. I must arrange her marriage as per her virtues, value and status." But he (The Prophet(s.a.w.a.), did not do so. Not only this, he could have thought that my prospective son-in- law is not an ordinary man, but a well known personality in the Islamic world. His crusades, acts of bravery and tireless endeavors in the way of God are quite famous. Considering all this, I should arrange for a grand marriage. But he (Prophet ((s.a.w.a.)) refrained from doing so. It was because of the fact that the prophet (s.a.w.a.) was fully aware of the evils of an enormous and substantial dowry and a high profile marriage. As a matter of fact, he wanted to scrap this evil system of dowry in the land and save the Islamic society from innumerable economical and financial strains, hardships and woes. He harnessed the evil monster of dowry and performed the marriage ceremony of his daughter (Fatema Zahra, (s.a.)), in the simplest manner. Otherwise this monster of dowry would have frightened away all young people, from getting married. The dowry system, if allowed to remain unharnessed, would have brought havoc among young men and women. To eradicate this evil, the Prophet (s.a.w.a.) has knowingly and purposefully performed the marriage of his only and matchless daughter in a simple way and has given a very meager dowry. Thus the Prophet (s.a.w.a.) has set an example for us to fall in line. On the other hand, Ali Bin Abu Talib (a.s.) was not an ordinary man to yearn for a substantial dowry. Neither was he interested in amassing wealth, nor was he among those young men to press his wife to go to her parents for money. Nor was he a sadist (may God forbid) who would behave with his wife in a tyrannical manner and convert a happy home into a living hell, just because of dowry. Moreover, Hazrat Ali (a.s.) was to become a Leader and Imam in future. He had all along discouraged this harmful trend, and waged a relentless war against it. He was not interested in worldly comfort and wealth. We pray to Allah almighty give us our forgiveness of sins, give us strength to follow sunah PBUH. Ameen Allah hafiz ==============================================

@islamichistory #amirmuawiyahletterstruth #authenticityofamirmuawiyahletters #controversialhistoryicaldocuments #scholarlyanalysisofancientletter Asslamoalaikum, sisters brothers friends and elders, we are discribing about Truth of that letters which were written by Amir Muawiyah. Back in Medina, the new governor implemented Muawiya’s orders fully, and reported to him those who were in the front line opposing this order. In turn, Muawiya dispatched to him individual letters for each one of them, and ordered him to extract from each of them a response. The addressees of these letters were: Abdullah bin Abbas bin Abdil Muttalib, Husayn bin Ali bin Abi Talib bin Abdil Muttalib, Abdullah bin Ja’far bin Abi Talib bin Abdil Muttalib, and Abdullah bin Zubair bin Saffiya bint Abdil Muttalib.” Sheikh A. S. Farsy reports in his book on page 24, that “the content of this letter was very harsh, warning the addressees that he would kill them if they refused to accept Yazid‘s succession to Caliphate after his death.” As per Sheikh A. S. Farsy (page 24), these dignitaries “responded in sharp and stern words. The longest reply was from Sayyidinal Husayn.” On receiving these replies, Muawiya instructed his governor, once more, to put “severe pressure on them to make them comply. The governor did so, but with no success,” says Sheikh A. S. Farsy (page 24). He, therefore, advised Muawiya to go to Medina to meet them personally. Muawiya went to Medina and “after resting, he met secretly with each one of them separately, so that they should not give him one reply unanimously,” says Sheikh A. S. Farsy (page 25). The first one he talked to was Imam Husayn a. s. “He told him, ‘My son! Do not create division in the community of your grandfather. Every one is satisfied that Yazid should succeed me as the Caliph. There are no opponents to this except you and those whom you lead. They have told me that as soon as you have agreed, they, too, will be satisfied.’ He (Imam Husayn) replied, ‘Bring them here and let them say so in my presence. For I do not believe that they have really told you so. However, if they truly reiterate what they have told you I, too, will, comply, but I’m certain that they will not concur.’ Muawiya retorted: ‘Fine, you can go, but do not disclose to any one any thing that transpired in the course of our conversation.” This is what Sheikh A. S. Farsy has recorded in his book on page 25. After Imam Husayn a. s., Muawiya called Abdullah bin Zubair, and then Abdullah bin Umar bin al Khattab. They, too, gave the same reply as that of Imam Husayn a. s. - “verbatim”. Here, Sheikh A. S. Farsy, adds (page 25-26), Muawiya sent for Abdul Rahman bin Abi Bakrinis Sidiqq. They had an intensively bitter exchange of words. As they both were of the same age, their exchange of words was at par with each other, with anger.” After that, Muawiya had to change his strategy. “On the next day,” says Sheikh A. S. Farsy (page 26), “he called for Sayyidinal Husayn and Abdullah bin Abbas.” After inquiring about “them and their families, he began to praise his son, Yazid, attributing to him qualities that he had, and ones that he did not have. Having done so, he told them, ‘For this reason he deserves to become the Caliph of Muslims…’” Sheikh A. S. Farsy says on page 26 that, Imam Husayn retorted by describing Yazid’s viciousness and then added, “Do not add more sins to what you have already accumulated for yourself. Enough is enough. You are violating Islamic values and Muslims’ rights. by imposing on them your whims.” When this strategy also failed, Muawiya ordered that all the three dignitaries be presented to him: they being Abdur Rahman bin Aby Bakr, Abdullah bin Umar and Abdullah bin Zubair. (See Sheikh A.S. Farsy, page 27). “He welcomed them collectively, and then told them, ‘This issue of Yazid’s succession is the choice of Allah and acceptable to all except you three. Be careful not to cause a calamity. Or else, you will incur both Allah’s and my wrath…’ All of them contradicted him… He decided to talk in confidence with Adur Rahman bin Abi Bakr. On hearing this talk about Yazid’s succession, Abdur Rahman said: ‘We don’t want that to happen. And if you implement your decision by force, we shall re-enact the first battle fought by the Muslims, you and those who share your views being on the side of polytheists, the way your father was then.’” So saying, Abdur Rahman walked out. After three days, all the people of Medina were ordered to assemble. Muawiya kept close to himself all those who were opposing him; announced to those present that every nook and corner of his empire had accepted Yazid as their next Caliph except the people of Madina, and that if he knew of any other person better qualified than Yazid, he would have paved way for that person’s succession, but there was no such person. Then he warned them all that he did not want to hear any opposition. He adjourned the assembly, to resume it again in the evening. Sheikh Abdallah narrates (page 28-29) that prior to going to this meeting, Muawiya “assembled all his opponents and went with them to the meeting. When he arrived there, he said, ‘I have arranged for hired killers to be present at the assembly. I shall announce to the public that you have now agreed with the succession of Yazid. He who does not value his life should raise his objection. For no sooner does he do so, than people will see his head rolling on the ground.’ And he had instructed his soldiers to instantly kill anyone who dared oppose him. Besides that, he made this threat known to all those who were present there, so that all of them remain in a state of fear.” Now, this is Muawiya and this is how he planned his son’s succession -- that son, Yazid, whom the Wahabis regard as Amirul–mu’minin (the Prince of Believers), May Allah forgive us! At this public assembly, assuming the same threatening posture that he had used in warning Imam Husayn and others, Muawiya mounted the pulpit and said, “Be my witness that those who had been opposing me (regarding Yazid’s succession) are now in agreement (with my proposal); and they are all present here. They are the patriots of Madina and the companions (of the Prophet (S). All is now well.” This is what Sheikh Abdallah S. Farsy narrates in his book, page 29. He then adds, “After that, he distributed large sums of money to the elders of each clan belonging to Muhajirs and Ansars, and others…” This is how Yazid secured his Caliphate in the month of Rajab, A.H. 60, on the death of his father. O my Muslim brothers! If this is how things were, as portrayed by Sheikh Abdallah Saleh Farsy, then would any genuine Muslim, who truly understands his religion, and who wishes to protect the honor of Islam, ever perceive a man like Yazid to be among the leaders of Islam, let alone accept him as Amirul Mu’minin or the Prince of the Believers? Bear in mind that these are not the direct acts of Yazid as such; they were perpetrated by his father, Muawiya. However, the heinous acts that he himself committed after his succession surpasses those of his father We pray to Allah almighty to give us permission to read and understand truth of our history islam. Ameen Allah Hafiz =================================================

@islamichistory813 #quran #figs #verses #islamic, Food, Guidance, Islamic Scriptures, Health Benefits, Spiritual Asslamoalaikum, sisters brothers friends and elders, today we are discribing about that In which verses of Quran Allah Almighty is said about figs? Allah almighty said swear in surah At Tin verse 1 [I swear] by the fig and the olive. “Eat figs! If I would say a certain type of fruit was sent down to us from the heavens I would say it was the fig because it has no seeds. It ends piles and is useful for rheumatism.” [Abu Darda RA] Like dates, figs are a very wholesome fruit. They are nutritive enough on their own, even without additions, although they taste amazing with honey! Fresh figs are delicious and rich in antioxidants, but dried figs are higher concentrated sources of antioxidants, vitamins, and minerals like copper, calcium, potassium, iron, selenium, and zinc. Figs help expel free radicals from the body protecting the body from cancer and infections. Figs are also good for the heart as they contain potassium, which helps control heart rate and blood pressure. We pray to Allah almighty to give us permission for read, understand and follow Quran, tafseer and hadidth. Ameen Allah Hafiz

@islamichistory813 #dowry #hazratfatimahdowry #dowryofhazratfatimah Asslamoalaikum sisters brothers friends and elders today we are discribing, about that What was the Dowry of Hazrat Fatimah tul Zaharah? The Dowry and (Mehr) of the Holy Prophet's (s.a.w.a.) daughter, Fatema Zahra (s.a.): 1. One Armor 400 or 480 or 500 Dirhams. 2. One pair of cotton Yemeni Gloves. 3. Raw and untanned hide of a goat (Manaqib Ibn Shahre-Ashoob Vol. 3, p.351). Islam does not recommend extravagance in fixing Mehr, in the interest of its followers. It says that if the faith and character of a prospective son-in-law are impeccable, one should not bargain over Mehr and advises to be content with whatever was fixed voluntarily by the concerned parties, without creating an unnecessary fuss over it. With this point in view, the Prophet (s.a.w.a.) says: “Amongst my followers, those women are excellent, who are beautiful and their Mehr is also less.” (Wafi, Kitab-e-Nikah p. 15). Imam Jafar Sadiq (a.s.) says that the enormous Mehr is the main drawback of a woman (Wafi, Kitab-e-Nikaah p. 15). Islam believes that a higher Mehr makes a man's life miserable, and creates many awkward situations in the lives of the faithful. Marriage problems should be made easier, so that the youth can think of getting married and settle for a good family life. This saves them from many social and spiritual evils. Any unreasonable demand of Mehr makes a man's life unsound on economical and financial planes, in the very beginning of a married life. It also dissuades them from getting married. Therefore, the Holy Prophet (s.a.w.a.) has practically set precedence for the followers by giving away his own beloved daughter in marriage to Hazrat Ali (a.s.) on a very nominal dowry. Not only this, the Prophet (s.a.w.a.), did not even take any promise for anything from his prospective son-in-law, Hazrat All (a.s.) in this regard. The Dowry of Fatema Zahra (s.a.): The Holy Prophet (s.a.w.a.) told Hazrat Ali (a.s.) to go and sell the Armour that was kept aside for Fatema (s.a.) and give him its sale proceeds. So, Hazrat Ali Ibn Abi Talib (a.s.), went to the market and sold it. Accordingy to various traditions, the Armor was sold at 400 or 480 or 500 dirhams. When Hazrat Ali (a.s.) brought the proceeds of the sale, the Prophet of God (s.a.w.a.) called for Abu Bakr, Salmaan Farsi and Bilal. He gave some money to them and ordered to get the basic utility items for Janabe Fatema (s.a.). He then gave some money to Asma and told her to get some perfume or any other similar substance of fragrance for his daughter. He (s.a.w.a.) then gave the remaining amount to Umme Salma (s.a.) for other miscellaneous expenditures. Abu Bakr says, 'When I counted that amount, it was 63 Dirhams. With this amount, we bought the following things: 1. One white dress, 2. One big piece of cloth for preparing the head gear. 3. One black towel, made in Khaiber, 4. One mattress, made from the fiber of a date tree, 5. Two cotton mattress, one of goats fleece, and the other was filled with the fiber of date tree, 6. 4 Pillows made of goat's hide, filled with Azkhar grass, 7. Two pieces of Hajari Mattresses, 8. One manually operated Grinding Mill Stone, 9. One cup made of Pewter, 10. One musk (leather water container), 11. One big tray for washing clothes, 12. One bowl for milk, 13. One water pot, 14. One earthen glass, 15. One woolen curtain, 16. Two earthen goblets, 17. One hide for spreading on the floor, 18. One shroud, 19. One lotah (a multi purpose vessel). When the dowry of Fatema Zahra (s.a.) was presented before the Holy Prophet (s.a.w.a.) tears rolled down his cheeks. He then raised his head and prayed to Allah to bless this wedding, whose dowry comprised mainly of earthen wares. so friends, if Hazrat Fatimah tul zuhara lovely daughter of our beloved prophet Mohammad PBUH, have this dowry, then why belivers demanding more more dowry from family of bride, Allah almighty give them right way to follow according to sunah. Ameen Allah hafiz ===================================

@islamichistory813 #hajarulAswad #blackstone #broken #pieces #heavenstone #islamicbeliefs #mecca #sacredstone #holystone #muslimtraditions Asslamoalaikum sisters brothers friends and elders, today in this video session of question and answers, we are answering of a question, that Why black stone was becomes into pieces? Who was broke Hajar Aswad? Originally, Hajr e Aswad was a single stone. However, the stone was broken down into eight pieces During the civil war between the caliph Abd al-Malik and Ibn Zubayr who controlled Mecca, the Kaaba was set on fire in 683 C.E. Reportedly, the Black Stone broke into pieces and Ibn Zubayr reassembled it with silver. The encasement of Hajr e Aswad that holds the stone together is manufactured from pure silver. It serves as a protective mechanism for the holy stone. The silver encasement was first made by Abdullah bin Zubair (RA) and later replaced by different Caliphs. Hajr e Aswad today measures 7.9 inches (20 cm) by 6.3 inches (16 cm). However, due to the remodeling of the stone on different occasions, the dimensions of the Hajr e Aswad have changed over time. We pray to Allah almighty to give us permission for read, understand and follow Quran, tafseer and hadidth. Ameen Allah Hafiz

@islamichistory813 #dowryinislam #marriageinislam #islamicmarriagecustoms #islamicteachingsonmarriage #islamicweddingtraditions Asslamoalaikum sisters brothers friends and elders, we are discribing about that What is rules of Dowry of the marriage of girls in islam There are a number of verses in the Qur'an ordaining that the woman's dower belongs to her and not to anybody else, and that for the duration of the marriage too, man should be responsible for defraying the expenses of the maintenance of his wife. One of the oldest customs in the relationships within the human family is that man has acknowledged the rights of the woman to a dower (mahr) on the occasion of marriage. He used to pay something of value to the woman or to her father. More over, he was responsible, during the whole period of marriage, for the maintenance and upkeep (nafaqah) of his wife and children. What is the origin of this custom? Why and how did it come into existence? What form does the dower take? Why should the husband pay for the maintenance of the wife? If it is agreed that both the husband and the wife should abide by their natural and human rights, that absolutely just and humane relations should subsist between them, and that man should live with woman entirely in his capacity as a human being, is there any justification for dower and maintenance? Or are dower and maintenance handed down as a remnant from those ages when woman used to be the property of man? Should dower and maintenance be abolished, according to the demands of justice and equality of human rights, especially in the twentieth century, so that marriages take place without the right to dower and maintenance, and should woman bear her own financial requirements, and also share equally in defraying the expenses arising from the children? We begin our chapter with the topic of the dower. We shall see how the dower came into existence and what its purpose was, and how sociologists have interpreted its coming into existence. Sociologists say that in prehistoric times human beings led a savage life, lived in tribal groups, and that, for unknown reasons, marriage among blood relations used to be considered taboo. The young men of the tribe who wished to marry were obliged to make the selection of their spouses and lovers from other tribes and for that purpose they had to approach the other tribes to make this choice. In those ages man was not aware of the part he played in the birth of a child. In other words, he did not know that his intercourse with a woman was effective in bringing about the birth of a child. He considered children to be the children of his wife and not his own. Despite the fact that he could see the likeness of his features in the children, he could not understand the reason for that likeness. Consequently, men used to consider children, as well as themselves, the children of women. The lineage was constructed by reference to mothers, and not by reference to fathers. Men were considered barren and unproductive and after marriage they lived in the tribe of the woman like parasites, and the woman needed him only for his company and his physical strength. This period according to sociologists, is known as the matriarchal period. It was not long before man came to know of his part in the birth of children and identified himself as the real person to whom his children were to be attributed. From that time on, he brought woman under his control, and took the position of the head of the family; the patriarchal period, as it is called, began. In that age, too, marriage between blood relations was not considered admissible, and man was obliged to select his spouse from some other tribe and bring her to his own tribe. As there was always a state of conflict and hostility among tribes, the selection of spouse was by means of abduction, in other words, a young man abducted the girl of his choice from another tribe. Anyway In Islam, there is no maximum limit on giving a marriage dowry. However, Islam only orders women not to burden the prospective husband with a dowry. the Prophet, SWA said: "The woman who has the greatest blessing is the one with the lightest dowry." Although Fatima's dowry was modest, because of the Messenger's wish to set an example for the Muslims, and for other implicit reasons, Fatima az-Zahra (sa) did not ignore her greatness and exalted identity to obtain a fantastic gift for her wedding. Fatima’s (sa) drive for excellence, and perfection motivated her to ask for the right of intercession. If Allah willed for the sinners among the Muslims. Ahmad Ibn Yusuf Ad-Dimashqi in his book Akhbar al-Doual Wa Ath-tha al-Uwal reported the following: "It was narrated that when she (Fatima) learnt about her marriage and that her dowry was a small number of dirhams, she said: `O Messenger of Allah, lay girls take money for dowries; what is the difference between me and them (if my dowry was to be money too)? I kindly ask you to give it back and supplicate to Allah, the Exalted, to make my dowry the right to intercede for the sinners among Muslims (on the Day of Rising).' It was then that Gabriel descended with a label on which the following statement was written: 'Allah ordained Fatima Zahra's dowry to be intercession for the sinners among Muslims.' When Fatima (sa) was on her deathbed, she asked that the label be put on her chest under the coffin. Thus, it was done so. Fatima (sa) said: "When I am raised on the Day of Resurrection, I will present this label with my hand to intercede for the sinners from among my Father's nation." Tomorow we will be discribed about dowry of Hazrat Fatimah tul Zhrah. We pray to Allah almighty he give us right way, and give sympathey to inside their heart to those who demanding ununcessary dowry from parents of bride. Ameen sum Ameen Allah hafiz =====================================================

@islamichistory813 #AmirMuawiyah #MistakesAnalysis #HistoricalBlunders #LeadershipLessons Asslamoalaikum, sisters brothers friends and elders, we are discribing about What were three mistakes committed by Amir Muawiyah. Amir Muawiyah appointed Yazid as his caliph during his lifetime. In this, Amir Muawiyah committed three mistakes, one is that the caliph should be chosen by public opinion, why did he himself make him the caliph. Second, it is against Islamic law to make your son your successor. Thirdly, it is a great crime to hand over the reins of government in the hands of a corrupt and profligate son. The responsibility of all the atrocities of Karbala is on Yazid, when the transgressors and fajars cannot be made the imam of prayer, how can it be right to make him the imam of the Muslims? It is surprising that this objection is also made by those who believe that the caliphate is limited to the twelve members of the family of Ali al-Murtaza, like an inherited property, and what is interesting is that there is no Qur'anic verse or hadith on this inheritance. There is an opinion that when the caliphate can become a divine hereditary property by his personal opinion, then Amir Muawiya can also give his crown to his son. These objections are as weak as a spider's web. It is correct for the first caliph to make another caliph in his life. There are several methods of caliphate. Becoming a caliph by public opinion, like the caliphate of Siddique Akbar, by choosing the first caliph, like the caliphate of Omar Farooq, that Siddique Akbar himself became the caliph during his lifetime. And by the selection of three special ahlul-i-iqd, such as Caliphate Osmani and Murtazvi. If Ameer Muawiyah is guilty because of this choice, then the same objection will be raised against Abu Bakr Siddiq (may Allah be pleased with him). Making your son your successor is not prohibited by any verse or hadith. If it is prohibited, then present that verse or hadith. Today, in general, the Sufis, the Sufis, the sultans make their children their successors. Therefore, it is not a crime to make your children your successors according to any verse or hadith. Before that, Imam Hasan had become the caliph of Hazrat Ali, his son's becoming caliph began with Hazrat Hasan. Hazrat Musa (peace be upon him) prayed that the Lord would make my brother Haroon my minister. And let one of my family be a minister for me, that is, my brother Harun, strengthen my back with him and make him a partner in my work. This prayer of yours was accepted and the Lord did not get angry with you because you are trying for yourself. Zakariya (peace be upon him) asked the Lord of the worlds for a son and prayed that he should be my son as my successor. This prayer was accepted. The Lord says So give me an heir from your side who will be my heir and that of the family of Ya'qub. (Mary). Therefore, it is neither forbidden nor abominable to make one's son, brother, brother, one's relatives as one's vicegerent, but it is proven by the prophets to try and pray for him. It is not proved anywhere that Yazid was a transgressor and adulterer during the lifetime of Amir Muawiya and that Amir Muawiya appointed him as his successor knowing him to be a transgressor and adulterer. Yazid's debauchery and debauchery appeared after Amir Muawiyah, the debauchery of the future will not make him a debauchery at present. So Allah Almighty knows the truth, we just reading, hearing what is written in the books. We pray to Allah almighty to give us permission to read and understand truth of our history islam. Ameen Allah Hafiz ==================================================

@islamichistory813 #hajarulAswad #blackstone #color #heavenstone #islamicbeliefs #mecca #sacredstone #holystone #muslimtraditions Asslamoalaikum sisters brothers friends and elders, today in this video session of question and answers, we are answering of a question, that What was real color of black stone? Why did the black stone (hajar aswad) turn black? Islamic tradition holds that the Black Stone fell from Jannah to show Adam and Eve where to build an altar, which became the first temple on Earth. Muslims believe that the stone was originally pure and dazzling white, but has become black by absorbing the sins of the thousands of pilgrims who have kissed and touched it but has since turned black because of the sins of the people who touch it. During Tawaf, pilgrims strive to touch or kiss the Black Stone as an act of devotion and to seek blessings. Kissing or touching the Black Stone is not obligatory but optional. It is believed to be the act of worshipping Allah SWT and following the Sunnah of Prophet Muhammad (PBUH). We pray to Allah almighty to give us permission for read, understand and follow Quran, tafseer and hadidth. Ameen Allah Hafiz

@islamichistory813 #singlewoman #unmarriedwomen #livingalone #womensconcerns #womenabove35years #feelinglonely Asslamoalaikum sisters brothers friends and elders, We are trying to review of those womens that what is needs and concerns of unmarried womens above 35, who are living with singleness. Maslow’s argument for a hierarchy of needs is based on the idea that the people different needs have ranged from the basic level of physical needs to the highest level of self-actualization . All individuals, whether single or married, have such needs, but such fundamental and individual needs appear to be somewhat overlooked in single people. According to the International Conference on Population and Development (ICPD), reproductive health refers to a state of complete physical, mental, and social well-being associated with the reproductive system and its processes and functions. Despite an urgent need to improve all aspects of reproductive health, there are unfortunately social barriers and discrimination with respect to access to reproductive health . Studies have shown that single females feel lonely, less attractive, less satisfied with life, and have functional problems with respect to social relationships and self-confidence. Single women also experience status of isolation and stigma. Women in this category are more likely to develop psychological disorders such as depression, aggression, and obsessive-compulsive disorder. They also face problems living independently and communicating with friends. Furthermore, they are likely to experience emotional, psychological, and supportive deprivation, and also to be subject to gender inequality. In a report showed that single people are more likely than married people to engage in addiction or suicide . A study by Kajbaf focused on the psychological consequences of never-married females and males aged 32 to 42 in Iran. Kajbaf found that these people were depressed, socially excluded, and concerned about their finances and personal independence . In contrast, having a partner is claimed to satisfy a person’s need for belonging, and people in committed sexual relationships are happier than single individuals Cultural and religious norms and expectations may influence the needs and behavior of single women. This is particularly true in those countries where religion and cultural expectations are salient in everyday life. In this context, the present study investigated the needs and concerns of Iranian never-married women aged 35 and older. This qualitative study involved a conventional content analysis. Interviews were done with 23 never-married women aged 36–64 years in Iran. A total of 773 codes, 22 subcategories, 8 categories, and 3 themes were extracted from the interviews. The 3 themes were: (1) mental-spiritual lack; categories were lack of emotional support, uncertain future, mental rumination, and sexual worries; (2) reform of culture and society; categories were an adverse effect of culture and being overlooked in society; (3) loneliness arising from disability; categories were aging and loneliness and sickness and loneliness. The results of the analysis indicate that the needs and concerns of never-married women over the age of 35 years in Iran remain unmet. This suggests that policymakers and health planners should take into consideration the growing number of never-married women as a societal reality deserving of attention. ==============================================

@islamichistory813 #hazratameermuawiya #hazratameermuawiyakishan #storyofamirmuawiya #hazratmuawiyahistory #historyinurdu Asslamoalaikum, sisters brothers friends and elders, we are discribing that The conquests of Hazrat Amir Muawiya Under Mu'awiya's direction, the Muslim conquest of Ifriqiya (central North Africa) was launched by the commander Uqba ibn Nafi in 670, while the conquests in Khurasan and Sijistan on the eastern frontier were resumed. The Umayyads continued the Muslim conquests, conquering Ifriqiya, Transoxiana, Sind, the Maghreb and Hispania (al-Andalus). At its greatest extent, the Umayyad Caliphate covered 11,100,000 km2 (4,300,000 sq mi), making it one of the largest empires in history in terms of area. After the Arabs completed the conquest of Egypt in 642, they started to raid the Berber (Amazigh) territory to its west, which they called Bil?d al-Maghrib (“Lands of the West”) or simply the Maghrib. In 705 this region became a province of the Muslim empire then ruled from Damascus by the Umayyad caliphs (661–750). The Arab Muslim conquerors had a much more durable impact on the culture of the Maghrib than did the region’s conquerors before and after them. By the 11th century the Berbers had become Islamized and in part also Arabized. The region’s indigenous Christian communities, which before the Arab conquest had constituted an important part of the Christian world, ceased to exist. The Islamization of the Berbers was a consequence of the Arab conquest, although they were neither forcibly converted to Islam nor systematically missionized by their conquerors. Largely because its teachings became an ideology through which the Berbers justified both their rebellion against the caliphs and their support of rulers who rejected caliphal authority (see below), Islam gained wide appeal and spread rapidly among these fiercely independent peoples. Arab raids to the west of Egypt concentrated at first on the area of Cyrenaica in present-day Libya. Tunisia was raided several times after 647, but no attempt was made to establish Arab rule there before 670. Conflicts among the Muslim leaders, especially after the assassination of the third caliph, ?Uthm?n ibn ?Aff?n, in 656, hindered Muslim territorial expansion. Only after the Umayyads had consolidated their authority as a caliphal dynasty in the 660s and had come to view the conquest of the Maghrib in the context of their confrontation with the Byzantine Empire did they systematically undertake this conquest. ?Uqbah ibn N?fi? (S?d? ?Uqbah) commanded the Arab army that occupied Tunisia in 670. Before his recall in 674, ?Uqbah founded the town of Kairouan, which became the first centre of Arab administration in the Maghrib. We pray to Allah almighty to give us permission to read and understand truth of our history islam. Ameen Allah Hafiz ====================================

@islamichistory813 #unmarriedwomeninpakistan #over35yearsage #why #dowry Is it true 10 million women over 35 years age unmarried in Pakistan and why? Asslamoalaikum sisters brothers friends and elders, we are discribing about that Is more than 1 Crore Women above 35 years age are still Un-Married in Pakistan and why? According to a recently the UN report, over one crore women above the age of 35 eagerly awaiting marriage in Pakistan. This reflects the complex challenges surrounding marriage in the country. With concerns ranging from traditional family pressures to the evolving dynamics of caste and relationship preferences. According to the recent Gallup survey, 85% Pakistanis are in arrange marriages, while only 10% have love marriage. Since the mid-1980s, the average age of first marriage has risen to roughly 25 years in various East and Southeast Asian countries. Pakistan is one of the South Asian countries where late marriages are becoming more common and therefore exploring the reasons for delayed marriages is worth investigating. Hence, the current study typically focuses on exploring factors undertaken while making decisions for marriage, explaining delayed marriages in Pakistan. The results highlighted key themes which include; 1. physical/personal, financial, familial sociocultural factors, along with key demographic factors (education of women, caste system, and family size). 2. Appearance and effective distinctiveness were also considered important among the personal/physical aspects based themes of the study, while in financial factors, the key codes were inability to find a good match due to financial requirements, dowry, status quo, and comparisons with relatives. The findings of this study will contribute to a better understanding of delayed marriageability in societies with collectivist cultures, like Pakistan. The results of this research will help family counsellors to assist parents on how to make successful decisions timely to end the social problem of late marriages. In Pakistan main reason of the girls still are un-married above 35 years, dowery, which is un necessary demanding from groom family, if this demand can be cancelled than have to try to cancelled it so that our sisters daughters can get marriage and can make a home and increase generation according to discribed of Quran and hadith Tomorow same time inshaAllah we will be discribed about dowry. We pray to Allah almighty he give us right way, and give sympathey to inside their heart to those who demanding ununcessary dowry from parents of bride. Ameen sum Ameen Allah hafiz ====================================================

@islamichistory813 #hajarulAswad #blackstone #heavenstone #islamicbeliefs #mecca #sacredstone #holystone #muslimtraditions Asslamoalaikum sisters brothers friends and elders, today in this video session of question and answers, we are answering of a question, that Is hajarul aswad came from heaven Is black stone is haven stone Throughout the history of Islam, a huge number of Muslims go to the Holy city of Makkah in Saudi Arabia to perform Umrah and Hajj every year. Ehile performing Tawaf (circumambulation) around the Holy Kabah, Muslims find it sacred to touch or even see Hajr e Aswad. According to Islamic history, there are varying tales when it comes to the origin story of the scred stone. In some places, when Prophet Adam (AS) was sent to earth, Hajr e Aswad fell from heaven to show him where to build the first house of worship. However, according to the most commonly accepted and authentic narration, it is believed that Hajr e Aswad was brought to Prophet Ibrahim (AS) during the sonstruction of the Holy Kaaba. It is stated that when the construction of the Holy Kabah was almost complete, Prophet Ibrahim (AS) noticed an empty space or gap in one of the walls of the House of Allah. Thus, Prophet Ibrahim (AS) asked his son Prophet Ismail (AS) to search for a rock that would fit in the empty space in the wall of the Holy Kabah. Therefore, Prophet Ismail (AS) searched for a stone that would perfectly fit the empty space iin the wall of Holly Kaaba. But even after searching the outskirts of Makkah, he was unable to fine the perfect stone. On his return to the Holy Kabah, he as surprised to see that a magnificent stone was already fitted in the walls breech. Upon asking his father. it was revealed that the heavenly stone was sent to Prophet Ibrahim (AS) by the magnificent Angel Jibreeel (AS). The Black Stone or Hajar al-Aswad is a rock that is cemented into a silver frame in the eastern corner of the Kaaba. It is considered as an Islamic relic and is believed to be from the heaven. Tawaf around Kaaba begins and ends facing this sacred stone. People are very eager to touch or kiss the stone We pray to Allah almighty to give us permission for read, understand and follow Quran, tafseer and hadidth. Ameen Allah Hafiz

@islamichistory813 #quranlisten #inbathroom #permissible Asslamoalaikum, sisters brothers friends and elders, today we are discribing that Can You Listen to the Quran in the Bathroom? Question Some people, when they are doing Ghusl in the bathroom or going there for another purpose such as relieving themselves, put the recorder on to play tapes of the Glorious Quran so that they may listen to it. Is it permissible to listen to the Quran when one is in the bathroom and uncovering one’s `Awrah? Summary of answer There is no sin in listening to the Quran when doing Ghusl or relieving oneself, because it is not mentioning Allah inside the toilet as the recorder is outside the bathroom. Answer Praise be to Allah. What the scholars have stated as disliked is reading the Quran or remembering Allah in toilets , because these are impure places and are abodes of the devils. The believer should respect his Lord and not mention Him in these places. As for listening to the Quran when doing Ghusl or relieving oneself, there is no sin in it, because it is not mentioning Allah inside the toilet , as the recorder is outside the bathroom. There are a few reports from the Salaf (may Allah have mercy on them) about their keenness to make good use of their time, from which this ruling may be derived. Imam Abu Hatim Al-Razi and his son `Abd Ar-Rahman `Abd Ar-Rahman, the son of Imam Abu Hatim Al-Razi (may Allah have mercy on them both) was asked about his hearing a lot of Hadith from his father, and his asking him a great deal about Hadiths and their narrators. He said: “My father would be eating, and I would read to him, and he would be walking, and I would read to him, and he would enter the toilet and I would read to him, and he would enter the house looking for something and I would read to him!” (Siyar A`lam An-Nubala’, 13/251) When Al-Majd Ibn Taymiyah, the grandfather of Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on them both), went into the toilet, he would tell his son to read and raise his voice, so that he could make use of this time and not waste it without benefiting from it. (Quoted by Ibn Al-Qayyim in Rawdat Al-Muhibbin, p. 65) And Allah knows best. ================================================

@islamichistory813 #fiqhvsshariah #differencefiqhandshariah #usulalfiqh Asslamoalaikum, sisters brothers friends and elders, today we are discribing that Difference between Shari’ah, Fiqh and Usul Al-Fiqh Question What is the difference between fiqh and Shari’ah and what is usul ul fiqh? Summary of answer Shari`ah is the entire religion; Fiqh is knowledge of the practical, minor Shar‘i rulings and Usul al-Fiqh is knowledge of the evidence for Shar‘i rulings and the ways in which these rulings are derived. Answer What is Shari`ah? What does Fiqh mean? What is Usul al-Fiqh? Praise be to Allah. What is Shari`ah? In linguistic terms, Shari`ah refers to a water source, which is the source to which people who want to drink come, so they drink from it and fill their buckets, and perhaps bring their animals to drink from it as well. The Arabs do not call a water source Shari`ah unless the water is flowing without interruption, and is visible and can be seen. (Lisan al-‘Arab (8/175) In Shar‘i terminology, Shari`ah refers to the entire religion (Islam), which Allah has chosen for His slaves to bring them forth thereby from the depths of darkness into the light. It is what He has prescribed for them and what He has explained to them of commands and prohibitions, halal and haram. Whoever follows the Shari`ah of Allah, regarding as permissible (halal) that which He has permitted and regarding as forbidden (haram) that which He has prohibited, will triumph. Whoever goes against the Shari`ah (laws) of Allah has exposed himself to divine vengeance, wrath and punishment. Allah, may He be exalted, says (interpretation of the meaning): “Then We put you, [O Muhammad], on an ordained way [Shari`ah] concerning the matter [of religion]; so follow it and do not follow the inclinations of those who do not know.” [al-Jathiyah 45:18] What does Fiqh mean? In linguistic terms, fiqh means understanding. It may be said that so-and-so has been given fiqh fi’d-din, meaning understanding of the religion. Another example is the du‘a of the Prophet (blessings and peace of Allah be upon him) for Ibn 'Abbas: “Allahumma faqqihhu fi’d-din (O Allah, give him understanding of the religion).” (Narrated by al-Bukhari (143) and Muslim (2477) (Tahdhib al-Lughah (5/263) In Shar‘i terminology, fiqh refers to knowledge of the practical, minor Shar‘i rulings which are derived from detailed evidence and proof. Al-Mawsu‘ah al-Fiqhiyyah (1/13) Ibn Hazm (may Allah have mercy on him) said: “The definition of fiqh is: knowledge of the rulings of Shari`ah as derived from the Quran and the words of the one who was sent with it (the Prophet (blessings and peace of Allah be upon him)), for these rulings can only be taken from him. What is implied by this definition is: knowledge of the rulings of the Quran, and what abrogates and what is abrogated of it (an-nasikh wa’l-mansukh); and knowledge of the rulings in the hadiths of the Messenger of Allah (blessings and peace of Allah be upon him), what abrogates and what is abrogated of it, and what is soundly narrated of it and what is not; and knowledge of the matters concerning which there was consensus among the scholars and what they differed about; and knowledge of how to refer differences of opinion to the Quran and Sunnah of the Messenger (blessings and peace of Allah be upon him). This is what is meant by having knowledge of the rulings of Shari`ah.” (Al-Ihkam fi Usul al-Ahkam (5/127) Ibn Jibrin (may Allah have mercy on him) said: “Fiqh is understanding of the texts, Quranic verses and hadiths, and knowing how to derive rulings from them.” (Sharh Akhsar al-Mukhtasarat (1/2) What is Usul al-Fiqh? The word asl (pl. usul) refers to the origin of a thing and what it is based on. Hence the father is the origin of the child, and the river is the origin of the channel. (Al-Misbah al-Munir (1/16) Usul al-Fiqh is knowledge of Shar‘i evidence and the way in which that evidence is interpreted in order to reach a ruling, in general terms or in detail. (Sharh Mukhtasar ar-Rawdah (1/106) Ibn ‘Uthaymin (may Allah have mercy on him) said: “Usul al-Fiqh may be defined in two ways: Firstly, on the basis of the two words that make up the phrase, namely the word usul and the word fiqh. ======================================================

@islamichistory #truestoryhajraswad #blackstone #religiousartifact #sacredshrine #meeca Asslamoalaikum sisters brothers friends and elders, today in this video session of question and answers, we are answering of a question, that What is the true story of the black stone in Mecca? Hajr Aswad ki sachi kahani All religions around the globe have their sacred places and relics that are of the highest value in their religion. Islam also has relics and sacred sites that are religious significance to Muslims. Installed in the eastern corner of the Holy Kaaba, The Black Stone also known as Hajr e Aswad is an Islamic relic that hold significant value for Muslims worldwide. The real history of the Black Stone of Mecca is largely unknown, but a number of legends are associated with the relic. The stone was likely revered by pre-Islamic religious traditions, although no written record of this history exists. Within Islam, legend holds that the stone dates back to the time of Adam and Eve. According to Islamic sources, 'The stone that came down from Paradise was white as milk, but it turned black because of humans touching it and requesting forgiveness from God. We pray to Allah almighty to give us permission for read, understand and follow Quran, tafseer and hadidth. Ameen Allah Hafiz

Asslamoalaikum, sisters brothers friends and elders, we are discribing that What is story of green palace in city damascus of syria? which also called khadra palace The Green Dome , was a residence of the Umayyad caliphs in Damascus. It was founded by the first Umayyad caliph, Mu'awiya I (r.?661–680), while he was governor of Syria under Caliph Uthman (r.?644–656). The Khadra Palace consisted of a series of interconnected buildings, including the caliphal residence, stables, mint and prison, situated directly behind the Umayyad Mosque. Little information is available describing the structure, other than the green color of its dome, its construction from baked brick, timber and marble pavement and its setting amid gardens. It remained in official use after the fall of the Umayyads and transfer of the caliphate to Iraq by the Abbasids in 750. It was probably destroyed during the Fatimid period in the 10th or 11th century and there are no known traces of the structure. Location and composition The Khadra Palace was situated immediately south of the Umayyad Mosque, which until Caliph al-Walid I's reconstruction, had consisted of only a part of the Christian cathedral of John the Baptist.[1] The palace originally lay behind the mosque's Mihrab of the Companions, which in Mu'awiya's time served as the mosque's central mihrab (prayer niche) in the southeastern section of the qibla (prayer direction) wall.[2] History There is little information available in the literary sources about the Khadra Palace. The original structure may have been a Byzantine palace for the governor of Damascus or was founded by Mu'awiya, the governor of Syria under Caliph Uthman. His brother and predecessor, Yazid ibn Abi Sufyan, also built a palace in the city.[3] Mu'awiya became caliph in 661, establishing the capital of the newly-founded Umayyad Caliphate in Damascus. The Khadra Palace was built of baked brick and timber and paved with marble. It was amid gardens characterized by fountains, myrtles and vines. An anecdote about Mu'awiya rebuilding it of stone in response to a Byzantine envoy's comment that the palace was fit for birds and rats, is probably a topos, according to the historian Finbar Barry Flood.[4] The Khadra Palace probably included the other structures directly behind mosque, including the mint, barracks, stables and prison, all separate buildings connected to each other in a complex with a courtyard in its center.[5] The Umayyad caliph Abd al-Malik (r.?685–705) purchased the palace from Mu'awiya's grandson Khalid ibn Yazid and used it as his residence in the city.[3] Abd al-Malik's son and successor al-Walid I possibly remodeled the palace when he ordered the construction of the Umayyad Mosque.[6] Reports that the palace was destroyed by the Abbasids are likely false. The Abbasids may have used the Khadra Palace or the Palace of Yazid ibn Abi Sufyan as a prison. Successive Umayyad pretenders to the caliphate who took control of Damascus during the Great Abbasid Civil War, Abu al-Umaytir al-Sufyani and Maslama ibn Ya'qub al-Marwani, used the Khadra Palace as their seat of power in 811–813 until being driven out by Abbasid loyalists.[8] Reports by Muslim geographers attest to its existence and location through the 10th century. It was destroyed during Fatimid rule of the city in the 11th century. The 12th-century traveler Ibn Jubayr remarked that the city's Coppersmiths Row, "there is no more beautiful-looking row of shops than this", behind the Umayyad Mosque was formerly the site of the Khadra Palace.[6] There are no known traces of the structure. We pray to Allah almighty to give us permission to read and understand truth of our history islam. Ameen Allah Hafiz =============================================

@islamichistory #paradise #paradiseage #jannahentry #heavenlyage #afterlifeage Asslamoalaikum sisters brothers friends and elders, today in this video session of question and answers, we are answering of a question, that How Old Will Be in Paradise, In which age janti peoples will be enter in the paradise? Deatail of Question is How old will you be in heaven (both men and women) for eternity? Summary of answer People will all enter Paradise at the age of strength and youth, 33 years old. Prophet Muhammad said: “The people of Paradise will enter Paradise hairless, beardless with their eyes anointed with kohl, aged 30 or 33 years.” Answer The people of Paradise will enter Paradise in the most perfect and beautiful form , in the form of their father Adam (peace be upon him), whom Allah created with His own Hand and perfected his form and made his shape beautiful. Everyone who enters Paradise will be in the form of Adam. It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah created Adam in his form, sixty cubits tall … and everyone who enters Paradise will be in the form of Adam, sixty cubits tall…” (Narrated by Al-Bukhari, 5873 and Muslim, 7092) With regard to their ages , they will all enter Paradise at the age of strength and youth, thirty-three years old. It was narrated from Mu`adh ibn Jabal (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “The people of Paradise will enter Paradise hairless, beardless with their eyes anointed with kohl, aged thirty or thirty-three years.” (Narrated by At-Tirmidhi, 2545. Classed as authentic by Al-Albani in Sahih Al-Jami`, 7928) It was also narrated by Ahmad (8505) from Abu Hurayrah (may Allah be pleased with him), with the words “thirty three years old”, with no doubt. Ahmad Shakir (may Allah have mercy on him) said: “Its chain of narration is good.” O Allah, we ask You for Paradise and the words and deeds that will bring us closer to it. And Allah knows best We pray to Allah almighty to give us permission for read, understand and follow Quran, tafseer and hadidth. Ameen Allah Hafiz