ISLAMIC HISTORY

@islamichistory813 #Quran #Challenge #Education What is the challenge about Quran for all mankind until the Day of Resurrection. Asslamoalaikum sisters brtothers friends and elders, Explore the timeless challenge posed by the Quran for all mankind until the Day of Resurrection in this educational video. Delve into the significance of this challenge and gain a deeper understanding of its implications. Share this video to spread knowledge and invite others to contemplate this important aspect of the Quran. We pray to Allah Almighty to give us permission to read understand Quran wa Hadith, Ameen Allah hafiz

@islamichistory813 #11thCaliph #UmayyadCaliphate #AlWalid #IslamicHistory. 11th Caliph of the Umayyad Caliphate, Al-Walid ibn Yazid ibn Abd al-Malik Asslamoalaikum sisters brothers friends and elders, we are discribing about 11th Caliph of the Umayyad Caliphate, Al-Walid ibn Yazid ibn Abd al-Malik,commonly known as al-Walid II, was the eleventh Umayyad caliph, rulling upto his assassination. He succeeded his uncle, Hisham ibn Abd al-Malik in this educational video. Discover the history and significance of this key figure in Islamic history. Share this video to spread knowledge and education on this important topic. Al-Walid was the son of Umayyad caliph Yazid II and his wife Umm al-Hajjaj bint Muhammad al-Thaqafi in 709. His mother was the daughter of Umayyad official Muhammad ibn Yusuf al-Thaqafi. His father, Yazid II ruled the Caliphate from 720 to January 724. Yazid II died in Irbid in the Balqa (i.e. Transjordan) subdistrict of Jund Dimashq (military district of Damascus) on 26 Sha'ban 105 AH (28 January 724 CE).[1] His son al-Walid or half-brother Hisham led his funeral prayers.[2] Yazid had intended to appoint al-Walid as his immediate successor, but was persuaded by Maslama to appoint Hisham instead, followed by al-Walid. As al-Walid grew older, Hisham became increasingly displeased with his nephew's behaviour (including an excessive love for poetry and sex) and considered passing the succession to Hisham's son instead. He spoke to al-Walid about his drinking of alcohol and commanded al-Walid to send away his best drinking companion. He also cut off funds to his heir and strongly encouraged him to be more respectful in religious matters. Following Hisham's accession, He attempted to secure Maslama ibn Hisham as his successor in place of the appointed successor, his predecessor's son al-Walid II.[4] Hisham's initial attempts following the Hajj of 735 to persuade al-Walid to step down in favor of Maslama or give Maslama the oath of allegiance as al-Walid's successor were rejected by al-Walid.[5][6][7] Afterward, Hisham sought to undermine al-Walid and secretly gathered support for Maslama.[5] The latter's nomination was supported by his paternal uncle, the famous general Maslama ibn Abd al-Malik, Hisham's maternal grandfather, the former governor of Medina Hisham ibn Isma'il al-Makhzumi,[8] and his sons Ibrahim and Muhammad, and the sons of the influential Banu Abs chief of northern Syria, al-Qa'qa' ibn Khulayd.[5] Maslama's mother Umm Hakim also lobbied for her son's succession.[9] Opposed to Maslama's proposed succession was Khalid al-Qasri, the governor of Iraq, to which Maslama responded by insulting him and his dead brother Asad.[10] Maslama ibn Abd al-Malik's death in the late 730s was a major setback to Hisham's succession plans as it represented the loss of the plan's key supporter in the Umayyad dynasty.[8] After Hisham's death he was succeeded by Al-Walid II in February 743. Hisham died in February 743 and his son Maslama led the funeral prayers.[11] Al-Walid II acceded to the caliphate and immediately ordered that Hisham's sons at Rusafa, near Palmyra, be arrested by their cousin al-Abbas ibn al-Walid, but expressly forbade that Maslama or his household be disturbed in deference to their old companionship and Maslama's defense of al-Walid from Caliph Hisham Al-Walid succeeded to the throne on the death of Hisham on 6 February 743. As heir, al-Walid was known for his open-handedness. As caliph, he took special care of the crippled and blind, increasing their stipend. He named his two sons, al-Hakam and Uthman, to succeed him in that order as documented by a letter dated 21 May 743 in al-Tabari.[13] Tabari also quotes a number of al-Walid's poems. Al-Walid at first confirmed Nasr ibn Sayyar as governor of Khurasan. However, bribed by Yusuf ibn Umar, the caliph dismissed him. Al-Walid appointed his uncle Yusuf ibn Muhammad governor of Medina. At the same time, Yahya ibn Zayd, the son of Zayd ibn Ali, was found in Khurasan. Nasr urged him to present himself to the caliph, to maintain Islamic unity. However, Yahya chose another path and after initial victory was slain. Al-Walid put Sulayman ibn Hisham in prison. Such a deed, as well as his reputed drinking, singing and immorality aroused opposition. Al-Walid was fond of versifying and he arranged horse races. The upright Yazid ibn al-Walid spoke against the new ruler's moral laxity. A group began plotting his assassination. When approached, Khalid ibn Abdallah al-Qasri declined to join in and even cautioned al-Walid. However, his vague warning aroused al-Walid's ire. He imprisoned Khalid and then gave him to Yusuf ibn Umar for fifty million dirhams. Yusuf tortured and killed Khalid. This intensely angered many of al-Walid's own relatives. During the reign of al-Walid II, Yazid ibn al-Walid spoke out against Walid's "immorality" which included discrimination on behalf of the Banu Qays Arabs against Yemenis and non-Arab Muslims, and Yazid received further support from the Qadariya and Murji'iya.[14] Hearing of the plot, Marwan ibn Muhammad wrote from Armenia urging a more prudent course of action, one more promising for the stability of the state and the preservation of the Umayyad house. This was disregarded and many armed men moved into Damascus. Yazid slipped into Damascus and deposed al-Walid in a coup, following this up with a disbursement of funds from the treasury.[15] The caliph was besieged in a castle outside the city. He fought well, but on April 16, 744, at Al-Aghdaf, in modern Jordan, he was defeated and killed by the forces of Sulayman ibn Hisham. He was succeeded by his cousin Yazid III. According to Yazid's own account, Yazid sent Abd al-Aziz ibn al-Hajjaj to meet Walid at al-Bakhra.[16] 'Abd al-Aziz offered to set up a tribal assembly (shura) to decide the future of the realm. Walid rejected this offer and attacked, by which action he lost his life.[17] One of Uthman ibn Muhammad ibn Abi Sufyan's, daughter, Atika bint Uthman ibn Muhammad, was wed to the Umayyad caliph al-Walid II.[18][19] Al-Walid II had two sons, al-Hakam and Uthman. He nominated them as his successors. After the victory and accession of Yazid III, the latter had Uthman and Hakam imprisoned. Allah Hafiz ===============================================

@islamichistory813#disbelief #preach #education What is The definition of disbelief and the reason for commanding to preach to disbelievers? Asslamoalaikum sisters brothers friends and elders, In this educational video, we explore the definition of disbelief and the reasons behind commanding to preach to disbelievers. Join us as we dive into the topic and gain a better understanding of this important concept. Share this video with others who may benefit from learning about this topic. We pray to Allah Almighty to give us permission to read understand Quran wa Hadith, Ameen Allah hafiz

@islamichistory813 #10thCaliph #UmmayyadCaliphate #HishamIbnAbdAlMalik #education 10th Caliph of Ummayyd Caliphate Hisham ibn Abd al-Malik Asslamoalaikum sisters brothers friends and elders, we are discribing about 10th Caliph of Ummayyd Caliphate Hisham ibn Abd al-Malik in this educational video. Discover the history and significance of his rule during this important period. Share this video to spread knowledge about this influential leader. Hisham was born in Damascus, the administrative capital of the Umayyad Caliphate, in AH 72 (691–692 CE). His father was the Umayyad caliph Abd al-Malik (r.?685–705). His mother, A'isha, was a daughter of Hisham ibn Isma'il of the Banu Makhzum, a prominent family of the Quraysh, and Abd al-Malik's longtime governor of the Islamic holy cities of Mecca and Medina.[1][a] According to the history of al-Tabari (d. 923), Hisham was given the kunya (patronymic) of Abu al-Walid.[3] There is little information about Hisham's early life. He was too young to play any political or military role during his father's reign. He supposedly led the Hajj pilgrimage to Mecca once during his brother al-Walid I's reign (r.?705–715) and while there, met a respected descendant of Caliph Ali (r.?656–661), Zayn al-Abidin.[2] Hisham is credited by al-Tabari for leading an expedition against the Byzantines across the Caliphate's frontier in 706 and capturing a number of their fortified positions.[4] Hisham began to demonstrate aspirations for the caliphate at the death of his brother, Caliph Sulayman (r.?715–717) in 717. On his deathbed, Sulayman had nominated as his successor their paternal first cousin, Umar II, but kept the order secret, entrusting the revelation to his chief adviser Raja ibn Haywa. When Raja informed the Umayyad family of the decision, Hisham protested that the caliphal office was the preserve of Abd al-Malik's direct descendants and only relented from his opposition when threatened by force.[5] He played no political or military role under Umar (r.?717–720) but is mentioned in a 10th-century biography of Umar as having issued a letter to the caliph complaining of his and his brothers' treatment under the caliph's rule. Hisham also held no posts under his brother, Caliph Yazid II (r.?720–724). Upon the counsel of their brother, the prominent general Maslama ibn Abd al-Malik, Yazid nominated Hisham as his successor over his own son al-Walid II, whom he had originally intended to designate as first-in-line. Hisham acceded after Yazid died in January 724.[7] He received the news while at his Syrian desert estate, al-Zaytuna, which is identified as Qasr al-Hayr al-Gharbi, near Hisham's favored residence, al-Rusafa,[8] which is identified as Qasr al-Hayr al-Sharqi. He was given the caliphal ring and staff by a postal messenger, after which he rode to Damascus,[3] where he was publicly acclaimed as caliph.[9] Overview Hisham inherited an empire with many different problems. He would, however, be effective in attending to these problems, and in allowing the Umayyad empire to continue as an entity. His long rule was an effective one, and it saw a rebirth of reforms that were originated by Umar bin Abd al-Aziz. Like a-Walid I, Hisham was a great patron of the arts, and he again encouraged arts in the empire. He also encouraged the growth of education by building more schools, and perhaps most importantly, by overseeing the translation of numerous literary and scientific masterpieces into Arabic. He returned to a stricter interpretation of the Sharia as Umar had, and enforced it, even upon his own family. His ability to stand up to the Umayyad clan may have been an important factor in his success, and may point to why his brother Yazid was ineffective. According to tradition, Hisham ordered the hadith scholar Ibn Shihab al-Zuhri (d.742) to comm ===========================================

@islamichistory813 #intercourseinbathroom #sexinbathroom #withoutcloth #nakedinbathrooom Asslamoalaikum, sisters brothers friends and elders, today we are discribing that Ruling on intercourse in the bathroom and other question is Entering the bathroom with a necklace with Quranic aayaat Question Is it permissible for a man to have intercourse with his wife without a cover? Is it permissible to have intercourse in the bathroom? Answer Praise be to Allah. Yes, it is permissible for a man to have intercourse with his wife without a cover, and it is also permissible to have intercourse in the bathroom, but that means that he will be going against the Sunnah by not mentioning Allah beforehand. Perhaps you know that the Sunnah, when a man wants to have intercourse with his wife, is to say, “Bismillaah, Allahumma jannibna al-Shaytaana wa jannib al-Shaytaana ma razaqtana (In the name of Allah, O Allah, keep the Shaytaan away from us and keep the Shaytaan away from that with which You may bless us).” Perhaps you also know that it is not right to mention the name of Allah in places where you relieve yourself, so how can the one who has intercourse in the bathroom recite this dhikr? Unless he is going to go out, recite this dhikr and then go back in. 2nd Question was Entering the bathroom with a necklace with Quranic aayaat Can my wife enter the bathroom with a neckless that has words of the Quran on it? Answer Praise be to Allah. It is not permitted to enter the bathroom with anything that has aayat from the Quran on it, because this could lead to disrespect of the Word of Allah, may He be glorified and exalted. Therefore, your wife should remove this necklace before entering the bathroom. Our advice is that women should not wear any jewellery with aayaat or duaas on it, because there are a number of reservations about this practice, of which wearing it when entering the bathroom is just one. ==================================================

@islamichistory813 #prayer #virtuesofprayer #education What are the virtues of prayer and what are effects for non-prayeres? Asslamoalaikum sisters brothers friends and elders, In this educational video, we explore the virtues of prayer and discuss the effects for those who do not pray. Join us as we delve into the benefits of incorporating prayer into your daily routine and the potential consequences of not doing so. Share this video with others who may be interested in learning more about the power of prayer. We pray to Allah Almighty to give us permission to read understand Quran wa Hadith, Ameen Allah hafiz

@islamichistory813 #9thcaliph #umayyadcaliphate #yazidibnabdalmalikibnmarwan Nineth caliph of the Umayyad Caliphate, Yazid ibn Abd al-Malik ibn Marwan Asslamoalaikum sisters brothers friends and elders, we are discribing about the fascinating life and reign of the nineth caliph of the Umayyad Caliphate, Yazid ibn Abd al-Malik ibn Marwan. Learn about his contributions and impact on history in this educational video. into the world of medieval Islamic history and expand your knowledge. subscribe to our channel for watch and learn more about islamic history. Yazid ibn Abd al-Malik ibn Marwan (?690/91 — 26 January 724), commonly known as Yazid II, was the ninth Umayyad caliph, ruling from 720 until his death in 724. Although he lacked administrative or military experience, he derived prestige from his lineage, being a descendant of both ruling branches of the Umayyad dynasty, the Sufyanids who founded the Umayyad Caliphate in 661 and the Marwanids who succeeded them in 684. He was designated by his half-brother, Caliph Sulayman ibn Abd al-Malik. Yazid was born in Damascus, the capital of the Umayyad Caliphate, c.?690/91. He was the son of Caliph Abd al-Malik (r.?685–705) and his influential wife Atika, the daughter of Yazid II's namesake, Caliph Yazid I (r.?680–683). Sources occasionally refer to him as 'Ibn Atika'.[2] His kunya (patronymic) was Abu Khalid and he was nicknamed al-Fata (lit.?'the Youth'). Yazid II's pedigree united his father's Marwanid branch of the Umayyad dynasty, in power since 684, and the Sufyanid branch of Yazid I and the latter's father Mu'awiya I (r.?661–680), founder of the Umayyad Caliphate. Yazid did not possess military or administrative experience before his reign. He rarely left Syria except for a number of visits to the Hejaz (western Arabia, home of the Islamic holy cities Mecca and Medina), including once for the annual Hajj pilgrimage sometime between 715 and 717. A building in the palatial complex of al-Qastal (pictured in 2018) built by Yazid He was possibly granted control of the region around Amman by Abd al-Malik.[5] He built the desert palaces of al-Qastal and al-Muwaqqar, both in the general vicinity of Amman. The palaces are conventionally dated to his caliphate, though a number of archaeologists suggest Yazid began their construction before 720. Yazid established marital ties to the family of al-Hajjaj ibn Yusuf (d. 714), the powerful viceroy of Iraq for his father, Caliph Abd al-Malik, and brother, al-Walid I (r.?705–715). He married al-Hajjaj's niece, Umm al-Hajjaj, the daughter of Muhammad ibn Yusuf al-Thaqafi.During her uncle's lifetime, she gave birth to Yazid's sons: al-Hajjaj, who died young, and al-Walid II, who became caliph in 743. Yazid was also married to Su'da bint Abd Allah ibn Amr, a great-granddaughter of Caliph Uthman (r.?644–656), who mothered Yazid's son and daughter Abd Allah and A'isha. Suda's cousin, Sa'id ibn Khalid ibn Amr ibn Uthman, is held by the 9th-century historian al-Ya'qubi to have "exercised the most influence upon Yaz?d". Overall, Yazid had six children from his two wives and eight by slave concubines. His other sons were al-Nu'man, Yahya, Muhammad, al-Ghamr, Sulayman, Abd al-Jabbar, Dawud, Abu Sulayman, al-Awwam and Hashim By dint of his descent, Yazid was a natural candidate for the succession to the caliphate. A noble Arab maternal lineage held political weight during this period in the Caliphate's history, and Yazid took pride in his maternal Sufyanid descent, viewing himself superior to his paternal half-brothers. He was chosen by his half-brother Caliph Sulayman (r.?715–717) as the second-in-line in the caliphal succession after their first cousin, Umar, who ruled from 717 to 720. Yazid acceded at the age of 29 after the death of Umar on 9 February 720. For most of his reign, he resided in Damascus or his estates in Jund al-Urdunn (the military district of Jordan), which was centered in Tiberias and roughly corresponded with the Byzantine province of Palaestina Secunda Shortly before or immediately after Yazid's accession, the veteran commander and disgraced governor of Iraq and the vast eastern province of Khurasan, Yazid ibn al-Muhallab, escaped from the fortress of Aleppo where Umar had him imprisoned. During Sulayman's reign, Ibn al-Muhallab, an enemy of al-Hajjaj, had been responsible for the torture and deaths of members of al-Hajjaj's family, Yazid's in-laws, and feared retaliatory maltreatment when Yazid's accession became apparent. Yazid had long held suspicions, nurtured by al-Hajjaj, of Ibn al-Muhallab's and the Muhallabid family's influence and ambitions in Iraq and the eastern Caliphate. ===========================================

@islamichistory813 #education #Allah #sincerebelievers In What verses and surah Allah Almighty said about sincere believers? Asslamoalaikum sisters brothers friends and elders.Explore the verses and surah where Allah Almighty mentions sincere believers in this educational video. Delve into the teachings of Islam and gain a deeper understanding of what it means to be a sincere believer. Share this video to spread knowledge and insight. We pray to Allah Almighty to give us permission to read understand Quran wa Hadith, Ameen Allah hafiz

@islamichistory813 #UmayyadCaliphate #UmarIbnAbdAlAziz #Education Eighth caliph of Umayyad Caliphate, Umar ibn Abd al-Aziz ibn Marwan Asslamoalaikum sisters brothers friends and elders, we are discribing about the eighth caliph of Umayyad Caliphate, Umar ibn Abd al-Aziz ibn Marwan, in this educational video. Discover his contributions and impact during his reign. Share this video to spread knowledge about this historical figure. Umar ibn Abd al-Aziz ibn Marwan was the eighth Umayyad caliph, ruling from 717 until his death in 720. He is credited to have instituted significant reforms to the Umayyad central government, by making it much more efficient and egalitarian. His rulership is marked by the first official collection of hadiths and the mandated universal education to the populace. Umar was likely born in Medina around 680.[4][5] His father, Abd al-Aziz ibn Marwan, belonged to the wealthy Umayyad clan resident in the city, while his mother, Layla bint Asim, was a granddaughter of the second Rashidun caliph Umar (r.?634–644).[6] His lineage from the much-respected Caliph Umar would later be much emphasized by historians to differentiate him from the other Umayyad rulers.[4] At the time of his birth, another branch of the Umayyads, the Sufyanids, ruled from their capital Damascus. When the reigning Caliph Yazid I (r.?680–683) and his son and successor, Mu'awiya II (r.?683–684), died in quick succession in 683 and 684, respectively, Umayyad authority collapsed across the Caliphate and the Umayyads of the Hejaz, including Medina, were expelled by supporters of the rival caliph, the Mecca-based Abd Allah ibn al-Zubayr (r.?683–692). The Umayyad exiles took refuge in Syria, where loyalist Arab tribes supported the dynasty. Umar's grandfather, Marwan I (r.?684–685), was ultimately recognized by these tribes as caliph and, with their support, reasserted Umayyad rule in Syria.[7] In 685, Marwan ousted Ibn al-Zubayr's governor from Egypt and appointed Umar's father to the province.[8] Umar spent part of his childhood in Egypt, particularly in Hulwan, which had become the seat of his father's governorship between 686 and his death in 705.[5] He received his education in Medina, however,[5] which was retaken by the Umayyads under Umar's paternal uncle, Caliph Abd al-Malik (r.?685–705), in 692.[9] Having spent much of his youth in Medina, Umar developed ties with the city's pious men and transmitters of hadiths.[5] Following the death of Umar's father, Abd al-Malik recalled Umar to Damascus, where he arranged Umar's marriage to his daughter, Fatima.[5] Umar had two other wives: his maternal cousin Umm Shu'ayb or Umm Uthman, the daughter of Shu'ayb or Sa'id ibn Zabban of the Banu Kalb tribe, and Lamis bint Ali of the Balharith. From his wives he had seven known children, as well as seven other children from concubines.[10] According to the traditional Muslim sources, when Sulayman was on his deathbed in Dabiq, he was persuaded by Raja to designate Umar as his successor.[5][13][14][15] Sulayman's son Ayyub had been his initial nominee, but predeceased him,[16] while his other sons were either too young or away fighting on the Byzantine front.[14] The nomination of Umar voided the wishes of Abd al-Malik, who sought to restrict the office to his direct descendants.[5] The elevation of Umar, a member of a cadet branch of the dynasty, in preference to the numerous descendants of Abd al-Malik surprised these princes.[15] According to Wellhausen, "nobody dreamed of this, himself [Umar] least of all".[15] Raja managed the affair, calling the Umayyad princes into Dabiq's mosque and demanding that they recognize Sulayman's will, which Raja had kept secret.[15] Only after the Umayyads accepted did Raja reveal that Umar was the caliph's nominee.[15] Hisham ibn Abd al-Malik voiced his opposition, but relented after being threatened with violence.[15] A potential intra-dynastic conflict was averted with the designation of a son of Abd al-Malik, Yazid II, as Umar's successor.[14] According to the historian Reinhard Eisener, Raja's role in the affair was likely "exaggerated"; "more reasonable" was that Umar's succession was the result of "traditional patterns, like seniority and well-founded claims" stemming from Caliph Marwan I's original designation of Umar's father, Abd al-Aziz, as Abd al-Malik's successor,[17] which had not materialized due to Abd al-Aziz predeceasing Abd al-Malik.[18] Umar acceded without significant opposition on 22 September 717 Allah Hafiz

@islamichistory813 #sayingbismillah #bathroom #permissible Asslamoalaikum, sisters brothers friends and elders, today we are discribing that Saying Bismillah for wudu when one is in the bathroom Question Is it permissible for a Muslim, after relieving himself in the bathroom to say “Bismillah” inside the bathroom and then do wudu, or should he go out, say “Bismillah” then go back in and do wudu (because there is no wudu for the one who does not mention the name of Allah)? Is it permissible to mention the name of Allah when I am taking a bath in the bathroom? Answer Praise be to Allah. Shaykh Ibn ‘Uthaymeen was asked about that and he said: When a person is in the bathroom, he should say the name of Allah in his heart and not utter it aloud. So if you are in this situation, do this. The more correct opinion is that saying the name of Allah is not obligatory, rather it is mustahabb, but you should not pay attention to waswaas (insinuating whispers from the Shaytaan) or be negligent. ===========================================

@islamichistory813 #SeventhCaliph #UmayyadCaliphate #sulaymanibnabdalmalik #Education Seventh caliph of Umayyad Caliphate Sulayman ibn Abd al-Malik ibn Marwan Asslamoalaikum sisters brothers friends and elders, we are discribing about Seventh caliph of Umayyad Caliphate Sulayman ibn Abd al-Malik ibn Marwan Learn about the seventh caliph of the Umayyad Caliphate, Sulayman ibn Abd al-Malik ibn Marwan, in this educational video. Discover the history and impact of this influential leader. Share this video to spread knowledge and understanding. Sulayman ibn Abd al-Malik ibn Marwan was the seventh Umayyad caliph, ruling from 715 until his death. He was the son of Caliph Abd al-Malik ibn Marwan (r.?685–705) and Wallada bint al-Abbas.He began his career as governor of Palestine, while his father Abd al-Malik (r.?685–705) and brother al-Walid I (r.?705–715) reigned as caliphs. There, the theologian Raja ibn Haywa al-Kindi mentored him, and he forged close ties with Yazid ibn al-Muhallab, a major opponent of al-Hajjaj ibn Yusuf, al-Walid's powerful viceroy of Iraq and the eastern Caliphate. Sulayman resented al-Hajjaj's influence over his brother. As governor, Sulayman founded the city of Ramla and built the White Mosque in it. The new city superseded Lydda as the district capital of Palestine. Lydda was at least partly destroyed and its inhabitants may have been forcibly relocated to Ramla, which developed into an economic hub, became home to many Muslim scholars, and remained the commercial and administrative center of Palestine until the 11th century The details about Sulayman's first thirty years of life in the medieval sources are scant.[1] He was likely born in Medina around 675.[1][a] His father, Abd al-Malik ibn Marwan, belonged to the Umayyad clan of the Quraysh tribe, while his mother, Wallada bint al-Abbas ibn al-Jaz, was a great-granddaughter of Zuhayr ibn Jadhima,[3] a prominent 6th-century chieftain of the Arab tribe of Banu Abs.[4] Sulayman was partly raised in the desert by his Banu Abs kinsmen.[5] At the time of his birth, the Caliphate was ruled by Sulayman's distant cousin, Mu'awiya I,[6] who had founded the ruling Umayyad dynasty in 661.[7] Following the deaths of Mu'awiya I's successors, Yazid I and Mu'awiya II, in 683 and 684, Umayyad authority collapsed across the Caliphate and most provinces recognized the non-Umayyad, Mecca-based, Abd Allah ibn al-Zubayr, as caliph.[8][9] The Umayyads of Medina, including Sulayman, were therefore expelled from the city and became refugees in Syria,[1] where they were supported by loyalist Arab tribes.[10] These tribes elected Sulayman's grandfather, Marwan I, as caliph and formed the Yaman confederation in opposition to the Qaysi tribes, who dominated northern Syria and the Jazira (Upper Mesopotamia) and supported Ibn al-Zubayr.[11] By 685, Marwan had reestablished Umayyad control over Syria and Egypt.[12] Abd al-Malik, who succeeded him, had by 692 reconquered the rest of the Caliphate.[13] Sulayman had four wives from different branches of the Umayyad family.[114] Among them was Ayyub's mother, Umm Aban bint Aban, a granddaughter of al-Hakam ibn Abi al-As, the father of Marwan I.[99][115] Another of his Umayyad wives was Umm Yazid bint Abd Allah, a granddaughter of Caliph Yazid I and sister of the future pretender to the caliphate, Abu Muhammad al-Sufyani.[116] She was the mother of Sulayman's sons Yazid, al-Qasim, and Sa'id. Sulayman's wife A'isha bint Abd Allah ibn Amr was a great-granddaughter of Caliph Uthman (r.?644–656) and mother to Sulayman's sons Yahya and Abd Allah.[114] He was also married to Umm Amr, a daughter of Abd Allah ibn Khalid ibn Asid, from whom he had his sons Abd al-Wahid,[114] the future governor of Medina and Mecca under Caliph Marwan II (r.?744–750),[117] and Abd al-Aziz.[114] Among his other wives were Su'da bint Yahya, a granddaughter of Talha ibn Ubayd Allah, who was a senior companion of Muhammad and an early Muslim leader,[118] and A'isha bint Asma bint Abd al-Rahman ibn al-Harith, a member of the prominent Qurayshite clan of Banu Makhzum, who bore him two sons.[119] From his slave concubines, Sulayman had his sons Dawud, Muhammad, al-Harith, Umar, and Abd al-Rahman,[99] the last of whom died a child.[114] In all, Sulayman had fourteen sons.[99] Muhammad, who was twelve years old at the time of his father's death, was the eldest to have survived him and lived to the reign of Caliph al-Walid II (r.?743–744).[114][120]

@islamichistory813 #recitingquraninbathroom recitequraninbathroom Asslamoalaikum, sisters brothers friends and elders, today we are discribing that Reciting Quran in the bathroom Question Is it permissible to recite the holy quran while in the toilet?( without taking the book itself in). Answer Praise be to Allah. The Quran is the best book that mankind has ever known, because it is the Word of the Lord of the Universe, which was brought down by the trustworthy Spirit [i.e., Jibreel] to the heart of the noble Messenger, to bring mankind forth from darkness into light, and guide them to the straight path. It is the Book whose miracle abides, the proof of which is constantly renewed; Falsehood cannot come to it from before it or behind it, (it is) sent down by the All Wise, Worthy of all praise (Allah) [cf. Fussilat 41:42] There are kinds of etiquette that have to do with this Book, to which attention should be paid when reciting it. One of these rules is that the place where it is recited should be clean. In his valuable book al-Tibyaan, Imam al-Nawawi (may Allah have mercy on him) mentioned some of the etiquette which the Muslim should pay attention to when reciting the Book of Allah. He mentioned the issue of reciting Quran in bathrooms and toilets, and he quoted the views of scholars on this matter. He said: “It is mustahabb to recite Quran in a place that is clean and suitable. Hence a number of scholars regarded it as mustahabb to read Quran in the mosque because it is both clean and a honourable environment… With regard to reciting Quran in the bathroom, the salaf differed as to whether it is makrooh. Our companions – i.e., the Shaafa’is – said that it is not makrooh. This was quoted by Abu Bakr ibn al-Mundhir in al-Ishraaf from Ibraaheem al-Nakha’i and Maalik, and it is the view of ‘Ata’. Some regarded it as makrooh, such as ‘Ali ibn Abi Taalib (may Allah be pleased with him). This was narrated from him by Ibn Abi Dawood. Ibn al-Mundhir narrated from a group of the Taabi’een – including Abu Waa’il Shaqeeq ibn Salamah, al-Shu’bi, al-Hasan al-Basri, Makhool, Qubaysah ibn Dhu’ayb, and from Abu Haneefah (may Allah be pleased with them all) that al-Shu’bi said: it is makrooh to recite Quran in three places: bathrooms, toilets …. It was narrated that Abu Maysarah said: Allah should not be remembered except in good (clean) places.” Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Is it permissible to remember Allah (dhikr) in the bathroom? He replied: A person should not remember his Lord inside the bathroom, because this place is not appropriate for that. If he remembers Him in his heart there is nothing wrong with that, but he should not utter the words out loud. It is better not to speak the words out loud in this place, and to wait until he has come out of it. With regard to places for doing wudoo’ that are outside the toilets where one relieves oneself, there is nothing wrong with remembering Allah there. Majmoo’ Fatawa Ibn ‘Uthaymeen, 11/109. =========================================================

@islamichistory #Sarat-i-Mustiqm #education #virtue What is meaning and virtues of Sarat-i-Mustiqm? Asslamoalaikum, sisters brothers friends and elders,In this educational video, we delve into the meaning and virtues of Sarat-i-Mustiqm. Watch to learn more about this concept and its significance. Don't forget to share this video with others who may benefit from this knowledge! We pray to Allah Almighty to give us permission to read understand Quran wa Hadith, Ameen Allah hafiz

@islamichistory813 #education #UmayyadCaliphate #AlWalidibnAbdalMalikibnMarwan Sixth caliph of Umayyad Caliphate Al-Walid ibn Abd al-Malik ibn Marwan Asslamoalaikum sisters brothers friends and elders, we are discribing about Learn about the sixth caliph of the Umayyad Caliphate, Al-Walid ibn Abd al-Malik ibn Marwan, in this educational video. Discover the history and significance of his rule during this important period. Watch now to expand your knowledge on this historical figure. Al-Walid ibn Abd al-Malik ibn Marwan (commonly known as al-Walid I was the sixth Umayyad caliph, ruling from October 705 until his death in 715. He was the eldest son of his predecessor, Caliph Abd al-Malik (r.?685–705). As a prince, he led annual raids against the Byzantines from 695 to 698 and built or restored fortifications along the Syrian Desert route to Mecca. He became heir apparent in 705, after the death of Abd al-Malik's brother. Al-Walid was born in Medina in c.?674, during the rule of Mu'awiya I (r.?661–680), the founder and first caliph of the Umayyad Caliphate.[2] His father, Abd al-Malik ibn Marwan, was a member of the Umayyad dynasty.[2] While Mu'awiya belonged to the Umayyads' Sufyanid branch, resident in Syria, al-Walid's family was part of the larger Abu al-As line in the Hejaz (western Arabia, where Mecca and Medina are located). His mother, Wallada bint al-Abbas ibn al-Jaz, was a descendant of Zuhayr ibn Jadhima, a famous 6th-century chief of the Banu Abs tribe.[2][3] In 684, after Umayyad rule collapsed amid the Second Muslim Civil War, the Umayyads of the Hejaz were expelled by a rival claimant to the caliphate, Ibn al-Zubayr, and relocated to Syria. There al-Walid's grandfather, the elder statesman Marwan I (r.?684–685), was recognized as caliph by pro-Umayyad Arab tribes. With the tribes' support, he restored the dynasty's rule in Syria and Egypt by the end of his reign.[4] Abd al-Malik succeeded Marwan and conquered the rest of the caliphate, namely Iraq, Iran, and Arabia. With the key assistance of his viceroy of Iraq, al-Hajjaj ibn Yusuf, Abd al-Malik instituted several centralization measures, which consolidated Umayyad territorial gains Toward the end of his reign, Abd al-Malik, supported by al-Hajjaj, attempted to nominate al-Walid as his successor, abrogating the arrangement set by Marwan whereby Abd al-Malik's brother, the governor of Egypt, Abd al-Aziz, was slated to succeed.[12][13] Though the latter refused to step down from the line of succession, he died in 704 or early 705, removing the principal obstacle to al-Walid's nomination. After the death of Abd al-Malik on 9 October 705, al-Walid acceded.[2][12] Al-Walid was physically described by the 9th-century historian al-Ya'qubi as "tall and swarthy ... snub-nosed ... with a touch of gray [sic] at the tip of his beard". He noted that al-Walid "spoke ungrammatically".[14] To his father's chagrin, al-Walid abandoned speaking the classical Arabic in which the Qur'an was written but insisted that everyone in his company have knowledge of the Qur'an.[15] Al-Walid essentially continued his father's policies of centralization and expansion.[2][16] Unlike Abd al-Malik, al-Walid heavily depended on al-Hajjaj and allowed him free rein over the eastern half of the caliphate. Moreover, al-Hajjaj strongly influenced al-Walid's internal decision-making, with officials often being installed and dismissed upon the viceroy's recommendation Compared to his brothers, al-Walid had an "exceptional number of marriages", at least nine, which "reflect both his seniority in age … and his prestige as a likely successor" to Abd al-Malik, according to the historian Andrew Marsham.[80] The marriages were intended to forge political alliances, including with potential rival families like those of the descendants of the fourth caliph, Ali (r.?656–661), and the prominent Umayyad statesman, Sa'id ibn al-As. Al-Walid married two of Ali's great-granddaughters, Nafisa bint Zayd ibn al-Hasan and Zaynab bint al-Hasan ibn al-Hasan. He married Sa'id's daughter, Amina, whose brother al-Ashdaq had been removed from the line of succession by Marwan and was killed in an attempt to topple Abd al-Malik. One of his wives was a daughter of a Qurayshite leader, Abd Allah ibn Muti, who was a key official under Ibn al-Zubayr. Among his other wives was a woman of the Qaysi Banu Fazara tribe, with whom he had his son Abu Ubayda.[80] Marsham notes al-Walid's marriage to his first cousin, Umm al-Banin, "tied the fortunes" of Abd al-Malik and her father, Abd al-Aziz ibn Marwan.[80] From her al-Walid had his sons Abd al-Aziz, Muhammad, Marwan, and Anbasa, and a daughter, A'isha.[81] From another Umayyad wife, Umm Abd Allah bint Abd Allah ibn Amr, a great-granddaughter of Caliph Uthman (r.?644–656), al-Walid had his son Abd al-Rahman.[82] He also married Umm Abd Allah's niece, Izza bint Abd al-Aziz, whom he divorced.[83][f] Out of his twenty-two children, fifteen were born to slave concubines, including al-Abbas,[80] whose mother was Greek.[84] According to al-Tabari, the mother of al-Walid's son Yazid III (r.?744–744) was Shah-i-Afrid (also called Shahfarand), the daughter of the Sasanian prince Peroz III and granddaughter of the last Sasanian king, Yazdegerd III (r.?632–651).[85] She had been taken captive in the conquest of Transoxiana and was gifted to al-Walid by al-Hajjaj.[86][87] The mother of his son Ibrahim (r.?744–744) was a concubine named Su'ar or Budayra.[88] His other sons by concubines were Umar, Bishr, Masrur, Mansur, Rawh, Khalid, Jaz, Maslama, Tammam, Mubashshir, Yahya, and Sadaqa.[81] In 744, around a dozen of al-Walid's sons, probably resentful at being sidelined from the caliphal succession, conspired with other Umayyad princes and elites under Yazid III to topple their cousin Caliph al-Walid II (r.?743–744). His assassination in April 744 sparked the Third Muslim Civil War (744–750). Yazid III acceded but died six months later, after which he was succeeded by his half-brother Ibrahim. The latter did not attain wide recognition and was overthrown in December 744 by a distant Umayyad kinsman, Marwan II (r.?744–750).[89][90] Several descendants of al-Walid, progeny of his son Rawh, were executed during the Abbasid Revolution which toppled Umayyad rule in 750.[91] Others from the lines of his sons al-Abbas and Umar survived,[92] including the Habibi family, which attained prominence in the Umayyad emirate of al-Andalus after its establishment in 756 Al-Walid died of an illness in Dayr Murran, an Umayyad winter estate on the outskirts of Damascus,[69] on 23 February 715,[2][70] about one year after al-Hajjaj's death.[29] He was buried in Damascus at the cemetery of Bab al-Saghir or Bab al-Faradis and Umar ibn Abd al-Aziz led the funeral prayers.[1][71] Al-Walid unsuccessfully attempted to nominate his son Abd al-Aziz as his successor and void the arrangements set by his father, in which Sulayman was to succeed al-Walid.[2] Relations between the two brothers had become strained.[2] Sulayman acceded and dismissed nearly all of al-Walid's governors. Although he maintained the militarist policies of al-Walid and Abd al-Malik, expansion of the caliphate largely ground to a halt under Sulayman (r.?715–717) Allah Hafiz ===========================

@islamichistory813 #DevotionToAllah #IslamicEducation #PrayerTips #Share How can Express your devotion In the presence of Allah Asslamoalaikum, sisters friends and elders, Learn how to express your devotion in the presence of Allah with our latest educational video. Discover different ways to deepen your connection and strengthen your faith through prayer, acts of kindness, and more. Don't miss out on this valuable opportunity to enhance your spiritual journey. Share this video with others who may also benefit from these teachings. We pray to Allah Almighty to give us permission to read understand Quran wa Hadith, Ameen Allah hafiz

@islamichistory813 #FifthCaliph #UmayyadCaliphate #AbdAlMalik_ibnMarwan #Education Asslamoalaikum sisters brothers friends and elders, we are discribing about Fifth caliph of Umayyad Caliphate Abd al-Malik ibn Marwan ibn al-Hakam Join us as we explore the life and reign of the fifth caliph of the Umayyad Caliphate, Abd al-Malik ibn Marwan ibn al-Hakam. Learn about his contributions and impact on Islamic history. Share this video to spread knowledge and education on this important historical figure. Abd al-Malik ibn Marwan ibn al-Hakam was the fifth Umayyad caliph, ruling from April 685 until his death in October 705. A member of the first generation of born Muslims, his early life in Medina was occupied with pious pursuits. He held administrative and military posts under Caliph Mu'awiya I (?661–680), founder of the Umayyad Caliphate, and his own father, Caliph Marwan I (?684–685). By the time of Abd al-Malik's accession, Umayyad authority had collapsed across the Caliphate as a result of the Second Fitna and had been reconstituted in Syria and Egypt during his father's reign Abd al-Malik was born in July/August 644 or June/July 647 in the house of his father Marwan ibn al-Hakam in Medina in the Hejaz (western Arabia). His mother was A'isha, a daughter of Mu'awiya ibn al-Mughira. His parents belonged to the Banu Umayya, one of the strongest and wealthiest clans of the Quraysh tribe. Muhammad was a member of the Quraysh, but was ardently opposed by the tribe before they embraced Islam in 630. Not long after, the Quraysh came to dominate Muslim politics. Abd al-Malik belonged to the first generation of born-Muslims and his upbringing in Medina, Islam's political center at the time, was generally described as pious and rigorous by the traditional Muslim sources. He took a deep interest in Islam and possibly memorized the Qur'an. Abd al-Malik's father was a senior aide of their Umayyad kinsman, Caliph Uthman (r.?644–656).[3] In 656, Abd al-Malik witnessed Uthman's assassination in Medina,[6] an "event [that] had a lasting effect on him" and contributed to his "distrust" of the townspeople of Medina, according to the historian A. A. Dixon. Six years later, Abd al-Malik distinguished himself in a campaign against the Byzantines as commander of a Medinese naval unit. He was appointed to the role by his distant cousin, Caliph Mu'awiya I (r.?661–680), founder of the Umayyad Caliphate. Afterward, he returned to Medina, where he operated under his father, who had become governor of the city, as the k?tib (secretary) of Medina's d?w?n (bureaucracy). As with the rest of the Umayyads in the Hejaz, Abd al-Malik lacked close ties with Mu'awiya, who ruled from his power base in Damascus in Syria.Mu'awiya belonged to the Sufyanid line of the Umayyad clan, while Abd al-Malik belonged to the larger Abu al-As line. When a revolt broke out in Medina in 683 against Mu'awiya's son and successor, Caliph Yazid I (r.?680–683), the Umayyads, including Abd al-Malik, were expelled from the city.The revolt was part of the wider anti-Umayyad rebellion that became known as the Second Muslim Civil War. On the way to the Umayyad capital in Syria, Abd al-Malik encountered the army of Muslim ibn Uqba, who had been sent by Yazid to subdue the rebels in Medina.He provided Ibn Uqba with intelligence about Medina's defenses.[6] The rebels were defeated at the Battle of al-Harra in August 683, but the army withdrew to Syria after Yazid's death later that year. The deaths of Yazid and his successor, his son Mu'awiya II, in relatively quick succession in 683–684 precipitated a leadership vacuum in Damascus and the consequent collapse of Umayyad authority across the Caliphate.Most provinces declared their allegiance to the rival Mecca-based caliph Abd Allah ibn al-Zubayr.In parts of Syria, older-established Arab tribes who had secured a privileged position in the Umayyad court and military, in particular the Banu Kalb, scrambled to preserve Umayyad rule. Marwan and his family, including Abd al-Malik, had since relocated to Syria, where Marwan met the pro-Umayyad stalwart Ubayd Allah ibn Ziyad, who had just been expelled from his governorship in Iraq. Ibn Ziyad persuaded Marwan to forward his candidacy for the caliphate during a summit of pro-Umayyad tribes in Jabiya hosted by the Kalbite chieftain Ibn Bahdal. The tribal nobility elected Marwan as caliph and the latter became dependent on the Kalb and its allies, who collectively became known as the "Yaman" in reference to their ostensibly shared South Arabian (Yamani) roots. Their power came at the expense of the Qaysi tribes, relative newcomers who had come to dominate northern Syria and the Jazira under Mu'awiya I and had defected to Ibn al-Zubayr. The Qays were routed by Marwan and his Yamani backers at the Battle of Marj Rahit in 684, leading to a long-standing blood feud and rivalry between the two tribal coalitions.[18] Abd al-Malik did not participate in the battle on religious grounds, according to the contemporary poems compiled in the anthology of Abu Tammam. Abd al-Malik had children with several wives and ummah?t awl?d (slave concubines; singular: umm walad). He was married to Wallada bint al-Abbas ibn al-Jaz, a fourth-generation descendant of the prominent Banu Abs chieftain Zuhayr ibn Jadhima.[161] She bore Abd al-Malik the sons al-Walid I, Sulayman, Marwan al-Akbar and a daughter, A'isha. From Caliph Yazid I's daughter Atika, he had his sons Yazid II, Marwan al-Asghar, Mu'awiya and a daughter, Umm Kulthum. His wife A'isha bint Hisham ibn Isma'il, whom he divorced, belonged to the Makhzum clan and mothered Abd al-Malik's son Hisham.He had a second wife from the Makhzum, Umm al-Mughira bint al-Mughira ibn Khalid, a great-granddaughter of the pre-Islamic leader of the Quraysh, Hisham ibn al-Mughira. From this marriage, Abd al-Malik had his daughter Fatima, who was wed to Umar II. From his marriage to Umm Ayyub bint Amr, a granddaughter of Caliph Uthman, Abd al-Malik had his son al-Hakam, who, according to the medieval Arab genealogists, died at a young age, contradicting a number of contemporary Arabic poems which suggest he lived into adulthood. Abd al-Malik also married A'isha bint Musa, a granddaughter of one of Muhammad's leading companions, Talha ibn Ubayd Allah, and together they had a son, Bakkar, who was also known as Abu Bakr. Abd al-Malik married and divorced during his caliphate Umm Abiha, a granddaughter of Ja'far ibn Abi Talib, and Shaqra bint Salama ibn Halbas, a woman of the Banu Tayy. Abd al-Malik's sons from his ummah?t awl?d were Abd Allah, Maslama, Sa'id al-Khayr, al-Mundhir, Anbasa, Muhammad and al-Hajjaj, the last named after the caliph's viceroy. At the time of his death, fourteen of Abd al-Malik's sons had survived him, according to al-Yaqubi. Abd al-Malik divided his time between Damascus and seasonal residences in its general vicinity. He spent the winter mostly in Damascus and Sinnabra near Lake Tiberias, then to Jabiya in the Golan Heights and Dayr Murran, a monastery village on the slopes of Mount Qasyoun overlooking the Ghouta orchards of Damascus.He would typically return to the city in March and leave again in the heat of summer to Baalbek in the Beqaa Valley before heading back to Damascus in early autumn. His Damascus residence was the Khadra Palace commissioned by Mu'awiya I and purchased by Abd al-Malik from Khalid ibn Yazid at the beginning of his reign. Abd al-Malik ibn Marwan ibn al-Hakam died in October 9, 705 AD (age 59 years), Damascus, Syria Allah Hafiz ===========================

@islamichistory813 #husbandswore #wife #specifiedperiod #divorced Asslamoalaikum, sisters brothers friends and elders, today we are discribing that If a husband swore that he would not go near his wife for two months, and if he did so, is she would be divorced Detail of Question There some time was a minor issue between husband and his wife, and he swore an oath by Allah to his wife that he would not go near her (have intercourse with her) for two months, and if he did that, is would be divorced. What is the ruling on that? If he go near her during the specified period, will she be divorced or do he have to offer expiation for breaking an oath (kaffarat yamin)? Firstly: If a man swears that he will not have intercourse with his wife for a period of less than four months, this is ila’ (an oath of abstinence) according to the most correct scholarly opinion, and it is the view of a number of the Tabi‘in. So if he does not have intercourse with her throughout that period, he does not have to do anything, but if he does have intercourse with her during that period, he must offer expiation for breaking an oath. Ibn Qudamah (may Allah have mercy on him) said: An-Nakha‘i, Qatadah, Hammad, Ibn Abi Layla and Ishaq said: Whoever swears an oath that he will not have intercourse with his wife for a short period of time or a long period of time, and he does not have intercourse with her for four months, then this is ila’ (an oath of abstinence), because Allah, may He be exalted, says (interpretation of the meaning): {For those who swear not to have sexual relations with their wives is a waiting time of four months} [Al-Baqarah 2:226]. This is an oath of abstinence."(Al-Mughni 7/415). Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said: Regarding the words ‘More than four months’, the apparent meaning of the author’s words indicates that if he swears that he will not have intercourse with her for four months only, that is not ila’ (an oath of abstinence), or if he swears that he will not have intercourse with her for three months, that is not ila’ (an oath of abstinence) either. However, the correct view is that it is ila’ (an oath of abstinence), because Allah, may He be exalted, says (interpretation of the meaning): {For those who swear not to have sexual relations with their wives is a waiting time of four months} [Al-Baqarah 2:226]. So Allah confirms that it is ila’ (an oath of abstinence), but He stipulated that the period they must wait for is four months. So if someone says: By Allah, I will not have intercourse with my wife for three months, then this is ila’ (an oath of abstinence), because he has sworn not to have intercourse with her, but we do not say anything to him for now, because once that period (three months) has passed, his oath is no longer binding. For example, a man says to his wife: By Allah, I will not have intercourse with you for a period of three months. In this case, we say: This is ila’ (an oath of abstinence), but we do not impose on him the consequences of that oath; rather we wait until three months have passed, and once that period ends, the ruling on his oath is no longer binding."(Ash-Sharh al-Mumti‘ 13/218). Secondly: With regard to your saying, ‘If I go near her, she will be divorced,’ this is a divorce that is dependent upon a condition being met. The majority of jurists are of the view that divorce takes place when that condition is met, so if you have intercourse with her, it counts as one divorce (talaq). Some of the scholars are of the view that reference should be made to the husband’s intention. If he intended that divorce should take place when the condition was met, then it counts as one divorce, but if he did not intend that divorce should take place – rather he wanted to threaten her or prevent himself from doing that – then this is an oath for which he must offer expiation when it is broken. This is the more correct view, and it is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) and others. What we think is that you should keep away from your wife until the two months are over, so as to avoid divorce taking place, because the majority of scholars, including the four imams, regard divorce as taking place in a case such as this. What is strange is that you hastened to swear this oath and issue a conditional divorce even though the problem between you and your wife was minor, as you mentioned. What the husband should do is fear Allah, may He be exalted, and adhere to the limits He has set, and not use divorce as a means to issue threats or vent his anger. We ask Allah to rectify all our affairs. And Allah knows best. =====================================================

@islamichistory813 #quran #surahfatihah #Education #Rahman #Rahim #MeaningofNames What is meaning of two names Rahman and Rahim? Asslamoalaikum, In this educational video, we explore the meanings behind the names Rahman and Rahim. Discover the significance and origins of these names in different cultures and religions. Expand your knowledge and share this enlightening content with others. We pray to Allah Almighty to give us permission to read understand Quran wa Hadith, Ameen Allah hafiz

@islamichistory813 #ummayyadcaliphate #islamichistory #caliphmarwan #marwanibnalhakam #umayyaddynasty #muslimcaliphate Asslamoalaikum sisters brothers friends and elders, we are discribing Forth caliph of Umayyad Caliphate Marwan ibn al-Hakam ibn Abi al-As ibn Umayya Marwan ibn al-Hakam ibn Abi al-As ibn Umayya commonly known as Marwan I, was the fourth Umayyad caliph, ruling for less than a year in 684–685. He founded the Marwanid ruling house of the Umayyad dynasty, which replaced the Sufyanid house after its collapse in the Second Muslim Civil War and remained in power until 750 Marwan was born in 2 or 4 AH (623 or 626 CE). His father was al-Hakam ibn Abi al-As of the Banu Umayya (Umayyads), the strongest clan of the Quraysh, a polytheistic tribe which dominated the town of Mecca in the Hejaz.The Quraysh converted to Islam en masse in c.?630 following the conquest of Mecca by the Islamic prophet Muhammad, himself a member of the Quraysh.[4] Marwan knew Muhammad and is thus counted among the latter's sahaba (companions). Marwan's mother was Amina bint Alqama of the Kinana, the ancestral tribe of the Quraysh which dominated the area stretching southwest from Mecca to the Tihama coastline. Marwan had at least sixteen children, among them at least twelve sons from five wives and an umm walad (concubine). From his wife A'isha, a daughter of his paternal first cousin Mu'awiya ibn al-Mughira, he had his eldest son Abd al-Malik, Mu'awiya and daughter Umm Amr. Umm Amr later married Sa'id ibn Khalid ibn Amr, a great-grandson of Marwan's paternal first cousin Uthman ibn Affan, who became caliph (leader of the Muslim community) in 644. Marwan's wife Layla bint Zabban ibn al-Asbagh of the Banu Kalb tribe bore him Abd al-Aziz and daughter Umm Uthman,[6] who was married to Caliph Uthman's son al-Walid; al-Walid was also married at one point to Marwan's daughter Umm Amr. Another of Marwan's wives, Qutayya bint Bishr of the Banu Kilab, bore him Bishr and Abd al-Rahman, the latter of whom died young. One of Marwan's wives, Umm Aban al-Kubra, was a daughter of Caliph Uthman. She was mother to six of his sons, Aban, Uthman, Ubayd Allah, Ayyub, Dawud and Abd Allah, though the last of them died a child.Marwan was married to Zaynab bint Umar, a granddaughter of Abu Salama from the Banu Makhzum, who mothered his son Umar. Marwan's umm walad was also named Zaynab and gave birth to his son Muhammad. Marwan had ten brothers and was the paternal uncle of ten nephews. After a reign of between six and ten months, depending on the source, Marwan died in the spring of 65 AH/685. The precise date of his death is not clear from the medieval sources, with historians Ibn Sa'd, al-Tabari and Khalifa ibn Khayyat placing it on 29 Shaban/10 or 11 April, al-Mas'udi on 3 Ramadan/13 April and Elijah of Nisibis on 7 May. Most early Muslim sources hold that Marwan died in Damascus, while al-Mas'udi holds that he died at his winter residence in al-Sinnabra near Lake Tiberias.Although it is widely reported in the traditional Muslim sources that Marwan was killed in his sleep by Umm Hashim Fakhita in retaliation for a serious verbal insult to her honor by the caliph, most western historians dismiss the story. Based on a report by al-Mas'udi, Bosworth and others suspect Marwan succumbed to a plague afflicting Syria at the time of his death. Upon Marwan's return to Syria from Egypt in 685, he had designated his sons Abd al-Malik and Abd al-Aziz as his successors, in that order. He made the change after he reached al-Sinnabra and was informed that Ibn Bahdal recognized Amr ibn Sa'id as Marwan's successor-in-waiting. He summoned and questioned Ibn Bahdal and ultimately demanded that he give allegiance to Abd al-Malik as his heir apparent.[80] By this, Marwan abrogated the arrangement reached at the Jabiya summit in 684, re-instituting the principle of direct hereditary succession. Abd al-Malik acceded to the caliphate without opposition from the previous designates, Khalid ibn Yazid and Amr ibn Sa'id.Thereafter, hereditary succession became the standard practice of the Umayyad caliphs Allah Hafiz ==========================

@islamichistory813 #marriage #secondmarriage #secondmarriagerules #secondmarriageissues Asslamoalaikum, sisters brothers friends and elders, today we are discribing that Rules and issues of second marriage Marriage is the Sunnah of the Prophets, Allah says in Surah Ra'ad, verse number: 38, "And We have already sent messengers before you and assigned to them wives and descendants. And it was not for a messenger to come with a sign except by permission of Allah. For every term is a decree." And Allah Almighty also said in Surah An-Nisa, Ayat No 3, "And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one or those your right hand possesses. That is more suitable that you may not incline [to injustice]." Second marriage is not so easy like peoples thought. By establishing justice in both wives. What proof is this saying of Allah in same above verse that If you are afraid of not being able to do justice, then one is enough. Allah almighty saiid in surah Noor verse 33 Translation: And those people who do not require marriage should remain pure until Allah Ta'ala enriches them with His bounty. Some women who are on second marriages are so angry that they ask the city to divorce their second wife (forcibly) and make various threats to kill or kill them. It is not permissible for any woman to make such demands, rather it is disobedience to the command of Allah and our Messenger. In Sahih Bukhari Hadith No. 5152, the Prophet PBUH said, "It is not lawful for any woman to ask for divorce wife in order to marry herself. SoOne should be patient and make one's self bound by Shariat. If you were a widow or a divorcee and a man married you, would you be happy or sad? It is the devil who closes the door to sincerity in people's hearts and whispers of unbelief, so it is to be met with the devil. We pray to Allah Almighty to give us permission to follow orders of Quran and Hadith. Ameen Allah hafiz ===========================

@islamichistory813 #foodinbathroom #prohibited #eatinthebathroom Asslamoalaikum, sisters brothers friends and elders, today we are discribing that Is It Prohibited to Eat in the Bathroom? Question I was told that it was prohibited to eat or to bring food into the bathroom but when I told someone about this they laughed and said I was wrong. What is the ruling? Summary of answer It is not appropriate for the Muslim to enter the bathroom except for the purpose of relieving himself, and when he enters the bathroom he should refrain from eating and drinking until he comes out. Answer Praise be to Allah. Bathrooms are for relieving oneself, not for eating and drinking, so it is not appropriate for the Muslim to enter them except for the purpose of relieving himself, and when he enters the bathroom he should refrain from eating and drinking until he comes out. If a person eats and drinks inside the bathroom when there is no need to do so, then he has done something which is contrary to sound human nature (Fitrah). Shaykh Ibn `Uthaymin (may Allah have mercy on him) was asked about the ruling on eating and drinking in the bathroom. He replied: “The bathroom is a place for relieving oneself only and one should not stay there longer than is necessary. Eating or doing other things there requires staying there for a length of time that is not appropriate." ( Majmu` Al-Fatawa, 11/110 ) And Allah knows best. ===========================================

@islamichistory813 #quran #surahalfatihah #Education #WhatAreTheShariahRulesRegardingPraise What Are The Shariah Rules Regarding Praise Asslamoalaikum, In this educational video, we dive into the Shariah rules regarding praise. Understanding these rules can provide valuable insights for those seeking to navigate Islamic teachings. Watch now to learn more and don't forget to share this video with others who may benefit from this information. We pray to Allah Almighty to give us permission to read understand Quran wa Hadith, Ameen Allah hafiz

@islamichistory813 #umayyadcaliphmuawiyaII #muawiyaIIreign #umayyaddynasty #islamichistory #caliphate #muawiyaIIbiography Asslamoalaikum sisters brothers friends and elders, we are discribing about Third Umayyad Caliph, The Life and Reign of Umayyad Caliph Muawiya II Step back in time and explore the fascinating life and reign of Umayyad Caliph Muawiya II in this in-depth YouTube video. From his ascension to the throne to his rule over the Umayyad Caliphate, learn about the challenges and achievements of this influential historical figure. Discover how his leadership shaped the course of history and left a lasting impact on the Islamic world. Muawiya ibn Yazid ibn Mu'awiya commonly known as Muawiya II, was the third Umayyad caliph, ruling for less than a year in 683–684. He succeeded his father Yazid I as the third caliph and last caliph of the Sufyanid line in the Umayyad dynasty. He ruled briefly in 683–684 (64 AH) before he died. Mu'awiya was the son of Yazid I and an unknown mother from the Kalb tribe. She is often confused with Umm Hashim Fakhitah bint Abi Hisham, mother of Mu'awiya's half-brother Khalid ibn Yazid.[1] His father, Yazid died on 11 November 683 in the central Syrian desert town of Huwwarin, his favourite residence, aged between 35 and 43, and was buried there.[2] Before Yazid I died, he had the bayah made to his son Muawiya. Mu'awiya succeeded his father in Damascus in 64 AH (November 683 CE), at an age of somewhere between 17 and 23. He was supported by the Kalb tribe, but his authority was likely only recognised in Damascus and southern Syria, with Abd Allah ibn al-Zubayr claiming the caliphate from his base in the Hejaz.[1] Mu'awiya's reign would have lasted for about 20 days to 4 months, but likely no more than 2 months. Given the short span of time, few events were possible, and some of those transmitted may be unreliable political and sectarian fabrications. These include:[1] Being a member of the Qadariyya, resulting from the belief that Mu'awiya abdicated before his death. Denouncing his predecessors' tyranny and injustice towards the Alids.[3] Having the kunya Abu Layla ("Father of Layla")a name often applied to weak persons. This was suspicious because he had no children. Abdication before his death, originating from later Marwanid propaganda. What does seem certain, is that Mu'awiya continued his father's policy and remitted a third of the taxes. During his reign, Mu'awiya suffered from ill health and so had to stay in the Umayyad palace (al-Kha?r?’) in Damascus. His adviser Al-Dahhak ibn Qays al-Fihri took care of practical affairs. Death and legacy Umayyad Caliphate coin at the time of Muawiya II ibn Yazid. MRW (Marw) mint; "Abd Allah ibn Khazim, governor". Dated AH 64 (AD 683/4). Sasanian style bust imitating Khosrau II right; bismillah and three pellets in margin; c/m: animal left in incuse/ Fire altar with ribbons and attendants; star and crescent flanking flames; date to left, mint to right. It is unclear how Mu'awiya died, although jaundice and a plague have been named as causes. Since he had no children and either refused or was not given the opportunity to appoint a successor, the campaigns against Ibn al-Zubayr's revolt came to a complete stop. Umayyad power temporarily collapsed until Marwan I took back control. In his al-Fut???t al-Makkiyya, Ibn Arabi claimed that Muawiyya II was a spiritual Pole (Ghawth) of his time and one of the few in history having such a spiritual degree combined with a temporal power, like the Rashidun Caliphs and Umar ibn Abd al-Aziz. ===========================

@islamichistory813 #mutah #mutahmarriage #mutahcontract #islamictemporarymarriage #mutahandnikah #mutahcontroversy Asslamoalaikum, sisters brothers friends and elders, today we are discribing that What is Mutah and its rules? Muta marriage is a form of temporary marriage which was meant for enjoyment and for a specified period of time for which it ceases. "Muta" is an Arabic term which means"enjoyment or pleasure." Muslim men. A temporary and specific marriage contract with a set period is known as a “muta marriage In mut'ah relationships, two people can choose to engage in a temporary or trial marriage. The man and woman must agree to a set length of time for the marriage to last. The man must also pay the woman an agreed-upon sum of money. Mut'ah is described in the Quran, but not all Muslims practice it today. According to the Shias it is a very good deed to use women after giving them some pennies, without performing Nikah with them. It is even that, God forbid, it is permissible even with Sayyid women after giving them some money. This is so because they believe that performing Mutah gives them the rank of Husain, Ali and even the Holy Prophet (S). It is mentioned on page 50 of Burhanul Mutah: “One who performs Mutah once gets the rank of Hasan. One who performs twice gets the rank of Husain. One who performs thrice gets the rank of Ali and one who performs Mutah four times gets the rank of the Holy Prophet (S).” Muslims view this hadith as notable since it can be seen as related to the Hadiths regarding the legality of Nikah Mut'ah, and is often mentioned when discussing those topics. The comment of Imran ibn Hussain is regarding the Hadith of Hazrat Umar's speech of forbidding Mut'ah. All Muslims agree that this hadith is authentic, and that Hazrat Umar did indeed forbid Mut'ah. However, there is dispute on how to define "Mut'ah" and whether or not it was forbidden before Umar. The hadith tells about a "Verse of Mut'ah" revealed in the Qur'an. Muslims disagree which verse is alluded to, since two different verses can be seen as the Verse of Mut'ah. The first one is found in Sura An-Nisa, verse 24. its translation is And (also forbidden are) all married women except those whom your right hands possess (this is) Allah's ordinance to you, and lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage not committing fornication. Then as to 'those whom you profit by (istamta´tum), give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise. The word "istamta´tum" is notable, because the word used literally means "to benefit, to enjoy, to profit".[5] Muslims differ on what is meant by Mut'ah here, and which judgement the verse gives about it. Generally, Shi'a Muslims tend to believe that Mut'ah here refers to the temporary marriage, and that this verse permits it.[6] Among the Sunnis, different view exists: Some sunnis do not believe that this verse refers to the Nikah Mut'ah at all. This view was favored by Suyuti. Some agree that the verse refers to the temporary marriage, but disagree that the verse permits it. Ibn Kathir cited the hadith from Mujahid ibn Jabr to this effect. We pray to Allah Almighty to give us permission to follow orders of Quran and Hadith. Ameen Allah hafiz ================================================

@islamichistory813 #MuslimCulture #Bismillah #Education #surahfatihah why Muslims always say "Bismillah" before starting any task? Asslamoalaikum, Have you ever wondered why Muslims always say "Bismillah" before starting any task? In this educational video, we explore the importance of this phrase in Islamic culture. Join us as we delve into the significance of starting with the name of Allah and how it can benefit you in your daily life. Share this video to spread knowledge and understanding. We pray to Allah Almighty to give us permission to read understand Quran wa Hadith, Ameen Allah hafiz