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Original post by husband material
Was it actually about the moon splitting event or some stuff else? What is it about
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It's a biography of the Prophet (SAW). Very detailed.
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Original post by HAnwar
Oh cool
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Original post by husband material
Was it actually about the moon splitting event or some stuff else? What is it about
Posted from TSR Mobile
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One of the miracles was the splitting of the moon which is mentioned in the book too
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Original post by husband material
Was it actually about the moon splitting event or some stuff else? What is it about
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Posted from TSR Mobile
Original post by Bloom77
One of the miracles was the splitting of the moon which is mentioned in the book too
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Posted from TSR Mobile
I see, thanks
Have you guys read the sealed nectar. How would you conpare that book to this one
I might be reading a few books come this ramadan
Posted from TSR Mobile
Sh. ash-Sha'raawi writes on the subject of darkness and light in the Quran:
In the Ouran the words "darkness" and "light" assume a much deeper meaning than in ordinary usage, as expressed in the following verse wherein Allah says:
". . . He brings them out of darkness unto light by His decree ..." (al-Ma'idah 5:16)
When Allah speaks about light or darkness He never uses the plural form of the word 'light'. * One would say that the usage would be more appropriate if the plural of the word 'light' was also used in the above verse. (The word translated as darkness - al-Zulumat -is plural). This would, perhaps, have been true if the reference were to the light of the day and the darkness of the night. But the verse is, in fact, referring to the darkness of the soul and the light of Allah's truth. Whereas the darkness of the soul can vary in intensity from one person to another, there is only one light and one truth. Therefore, not once in the whole of the Our'an has the plural form Anwar ('lights') been used. In contrast, the word 'darkness' has been repeatedly used in either its singular or plural form according to contexts. Every soul, or self, has its own particular lust, or darkness, and the darkness of one individual's soul cannot be identical to that of another. In many instances man becomes ensnared by his lust, and lusts cannot be numbered. This dark lust is the root from which stem all sorts of struggle among men. They kill, steal and are aggressive towards each other. The list of such acts is endless. They represent different kinds of darkness, and each kind harbours the lust of its owner. Each person is striving to satisfy a certain desire, regardless of his means, and each justifies his means in response to the dictates of his lust.(...) Darkness, therefore, is not one, but is rather of many sorts. Light, in contrast, is one. It is the discipline which Allah has decreed for mankind, so that it can live in harmony with its own self and with Him.
". . . He brings them out of darkness unto light by His decree ..." (al-Ma'idah 5:16)
When Allah speaks about light or darkness He never uses the plural form of the word 'light'. * One would say that the usage would be more appropriate if the plural of the word 'light' was also used in the above verse. (The word translated as darkness - al-Zulumat -is plural). This would, perhaps, have been true if the reference were to the light of the day and the darkness of the night. But the verse is, in fact, referring to the darkness of the soul and the light of Allah's truth. Whereas the darkness of the soul can vary in intensity from one person to another, there is only one light and one truth. Therefore, not once in the whole of the Our'an has the plural form Anwar ('lights') been used. In contrast, the word 'darkness' has been repeatedly used in either its singular or plural form according to contexts. Every soul, or self, has its own particular lust, or darkness, and the darkness of one individual's soul cannot be identical to that of another. In many instances man becomes ensnared by his lust, and lusts cannot be numbered. This dark lust is the root from which stem all sorts of struggle among men. They kill, steal and are aggressive towards each other. The list of such acts is endless. They represent different kinds of darkness, and each kind harbours the lust of its owner. Each person is striving to satisfy a certain desire, regardless of his means, and each justifies his means in response to the dictates of his lust.(...) Darkness, therefore, is not one, but is rather of many sorts. Light, in contrast, is one. It is the discipline which Allah has decreed for mankind, so that it can live in harmony with its own self and with Him.
Original post by Bloom77
Have you guys read When the Moon Splits I'm gonna read it after my exams Posted from TSR Mobile
Posted from TSR MobileI've only read bits of it...need to re-read it properly
Original post by husband material
I see, thanks
Have you guys read the sealed nectar. How would you conpare that book to this one
I might be reading a few books come this ramadan
Posted from TSR Mobile
Have you guys read the sealed nectar. How would you conpare that book to this one
I might be reading a few books come this ramadan
Posted from TSR Mobile
I've only read extracts of the sealed nectar so I can't really judge but I think both the introductions are more or less the same and they're both an easy read
U can get a free PDF version of both books
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Original post by Bloom77
I've only read extracts of the sealed nectar so I can't really judge but I think both the introductions are more or less the same and they're both an easy read
U can get a free PDF version of both books
Posted from TSR Mobile
U can get a free PDF version of both books
Posted from TSR Mobile
Original post by husband material
I see, thanks
Have you guys read the sealed nectar. How would you conpare that book to this one
I might be reading a few books come this ramadan
Posted from TSR Mobile
Have you guys read the sealed nectar. How would you conpare that book to this one
I might be reading a few books come this ramadan
Posted from TSR Mobile
The sealed nectar and When the moon split are both books about the life of Rasulullah by the same author. Shaykh Safiur Rahman al-Mubarakpuri. When the moon split is supposed to be a simpler and more condensed version of The sealed nectar so the style and way the books are set out is more or less the same. I would advise reading When the moon split and then maybe if you want much more detail, The sealed nectar afterward.
Fatimah bint 'Ali al-Naysaburiyyah رحمها الله
al-Muhaddithaat
Abu Sa'd al-Sam'ani said about her:
"She was the pride of the women of her time, no parralel of her has been seen for her character. She was a scholar of the Book of God and virtuous." (Ta'rieekh al-Islaam, by Haafizh adh-Dhahaabi)
Al Sayrafini said:
"She knew the Book of God by heart, recited it day and night and knew its meaning." (al-Muntakhab, by al-Sayrafini)
"She was the pride of the women of her time, no parralel of her has been seen for her character. She was a scholar of the Book of God and virtuous." (Ta'rieekh al-Islaam, by Haafizh adh-Dhahaabi)
Al Sayrafini said:
"She knew the Book of God by heart, recited it day and night and knew its meaning." (al-Muntakhab, by al-Sayrafini)
Original post by imreallysorry
Assalam o alyakum ya ikhwani!
New breddah on tsr
New breddah on tsr
Wa'alaykumasalaam
Welcome to the ISOC
Maghreb time
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Posted from TSR Mobile
Original post by Bloom77
I've only read extracts of the sealed nectar so I can't really judge but I think both the introductions are more or less the same and they're both an easy read
U can get a free PDF version of both books
Posted from TSR Mobile
U can get a free PDF version of both books
Posted from TSR Mobile
Original post by Ibn Fulaan
The sealed nectar and When the moon split are both books about the life of Rasulullah by the same author. Shaykh Safiur Rahman al-Mubarakpuri. When the moon split is supposed to be a simpler and more condensed version of The sealed nectar so the style and way the books are set out is more or less the same. I would advise reading When the moon split and then maybe if you want much more detail, The sealed nectar afterward.
Safe
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Original post by IdeasForLife
Wa'alaykumasalaam
Welcome to the ISOC
Welcome to the ISOC
Dont you mean
Wa alaikum assalamu alaikum?
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Random, but do you guys try to imitate any sheikhs when reciting Quran?
Original post by Biryani007
Random, but do you guys try to imitate any sheikhs when reciting Quran?
Im a pro Nasser Al Qatami - I wish
[video="youtube;OpoDsLUq9p4"]https://www.youtube.com/watch?v=OpoDsLUq9p4[/video]
Original post by Al-farhan
ِAt least if someone taught themselves they put in effort, now a days we have people who have seen a few mins of videos in some forsaken corner or read something on a blog somewhere and they are experts
Original post by Biryani007
Random, but do you guys try to imitate any sheikhs when reciting Quran?
Yasmin mogahed
Posted from TSR Mobile
Original post by ThatMuslimGuy
Im a pro Nasser Al Qatami - I wish [video="youtube;OpoDsLUq9p4"]https://www.youtube.com/watch?v=OpoDsLUq9p4[/video]
[video="youtube;OpoDsLUq9p4"]https://www.youtube.com/watch?v=OpoDsLUq9p4[/video]Great reciter to memorise along with mashaaAllah!
Original post by husband material
Yasmin mogahed Posted from TSR Mobile
Posted from TSR MobileShe recites?
Original post by Biryani007
Random, but do you guys try to imitate any sheikhs when reciting Quran?
I used to try to recite like Mishary al-Afasy. Now I just try to recite properly, as nicely as I can, trying to let my voice reflect the effect of the ayah.
The night of Isra and Mi'raj: http://www.islamiccentre.org/presentations/IsraAndMiraj.pdf
AsalamuAlaikum,
Just a reminder. Isra and Miraaj did not take place on the 27th Night of Rajab.
"With regard to this night on which the Isra’ and Mi’raaj took place, there is nothing in the saheeh ahaadeeth to indicate that it is in Rajab or in any other month. Everything that has been narrated concerning a specific date for these events cannot be proven to have come from the Prophet (peace and blessings of Allaah be upon him) according to the scholars of hadeeth."
- Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him).
With regards to doing extra prayer etc on this night or in certain nights of rajab nothing has been authentically reported regarding this.
Al-Haafiz ibn Hajar said in Tabyeen al-‘Ajab (p. 11):
There is no saheeh hadeeth that would count as evidence which speaks of the virtue of the month of Rajab, or that speaks of fasting this month or part of it, or of spending any particular night of it in prayer.
Ibn al-Qayyim (may Allaah have mercy on him) said
Every hadeeth which mentions fasting in Rajab and praying during some of its nights is false and fabricated.” End quote from al-Manaar al-Muneef, p. 96
And with regards to fasting this month there is nothing authentically reported showing that this contains any special virtue.
"With regard to fasting the month of Rajab, there is no saheeh hadeeth to indicate that there is any special virtue in fasting all or part of this month.What some people do, singling out some days of Rajab for fasting, believing that they are better than others, has no basis in sharee’ah.
But there is a report from the Prophet (peace and blessings of Allaah be upon him) which indicates that it is mustahabb to fast during the sacred months (and Rajab is one of the sacred months). The Prophet (peace and blessings of Allaah be upon him) said: “Fast some days of the sacred months and not others.” Narrated by Abu Dawood, 2428; classed as da’eef by al-Albaani in Da’eef Abi Dawood.
Even if this hadeeth were saheeh, it indicates that it is mustahabb to fast during the sacred months. So if a person fasts during Rajab because of this, and he also fasts in the other sacred months, there is nothing wrong with that. But singling out Rajab for fasting is not right.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (25/290):
As for fasting in Rajab in particular, the ahaadeeth concerning that are all da’eef (weak), and in fact mawdoo’ (fabricated). The scholars do not rely on any of them. They are not among the da’eef ahaadeeth which have been narrated concerning virtues, rather most of them are fabricated and false. In al-Musnad and elsewhere there is a hadeeth which says that the Prophet (peace and blessings of Allaah be upon him) enjoined fasting the sacred months, namely Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, but this has to do with fasting during all of them, not just Rajab. End quote.
Ibn al-Qayyim (may Allaah have mercy on him) said
Every hadeeth which mentions fasting in Rajab and praying during some of its nights is false and fabricated.” End quote from al-Manaar al-Muneef, p. 96
Al-Haafiz ibn Hajar said in Tabyeen al-‘Ajab (p. 11)
There is no saheeh hadeeth that would count as evidence which speaks of the virtue of the month of Rajab, or that speaks of fasting this month or part of it, or of spending any particular night of it in prayer.
Shaykh Sayyid Saabiq (may Allaah have mercy on him) said in Fiqh al-Sunnah (1/282):
Fasting in Rajab is no better than fasting in any other month, except that it is one of the sacred months. There is no report in the saheeh Sunnah to suggest that there is anything special about fasting in this month. Whatever has been narrated concerning that is not fit to be quoted as evidence. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about fasting on the twenty-seventh of Rajab and spending that night in prayer. He replied:
Fasting on the twenty-seventh of Rajab and spending that night in prayer is a bid’ah (innovation), and every bid’ah is a going astray. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 20/440."
http://islamqa.info/en/75394
And Allah Knows Best
Just a reminder. Isra and Miraaj did not take place on the 27th Night of Rajab.
"With regard to this night on which the Isra’ and Mi’raaj took place, there is nothing in the saheeh ahaadeeth to indicate that it is in Rajab or in any other month. Everything that has been narrated concerning a specific date for these events cannot be proven to have come from the Prophet (peace and blessings of Allaah be upon him) according to the scholars of hadeeth."
- Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him).
With regards to doing extra prayer etc on this night or in certain nights of rajab nothing has been authentically reported regarding this.
Al-Haafiz ibn Hajar said in Tabyeen al-‘Ajab (p. 11):
There is no saheeh hadeeth that would count as evidence which speaks of the virtue of the month of Rajab, or that speaks of fasting this month or part of it, or of spending any particular night of it in prayer.
Ibn al-Qayyim (may Allaah have mercy on him) said
Every hadeeth which mentions fasting in Rajab and praying during some of its nights is false and fabricated.” End quote from al-Manaar al-Muneef, p. 96
And with regards to fasting this month there is nothing authentically reported showing that this contains any special virtue.
"With regard to fasting the month of Rajab, there is no saheeh hadeeth to indicate that there is any special virtue in fasting all or part of this month.What some people do, singling out some days of Rajab for fasting, believing that they are better than others, has no basis in sharee’ah.
But there is a report from the Prophet (peace and blessings of Allaah be upon him) which indicates that it is mustahabb to fast during the sacred months (and Rajab is one of the sacred months). The Prophet (peace and blessings of Allaah be upon him) said: “Fast some days of the sacred months and not others.” Narrated by Abu Dawood, 2428; classed as da’eef by al-Albaani in Da’eef Abi Dawood.
Even if this hadeeth were saheeh, it indicates that it is mustahabb to fast during the sacred months. So if a person fasts during Rajab because of this, and he also fasts in the other sacred months, there is nothing wrong with that. But singling out Rajab for fasting is not right.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (25/290):
As for fasting in Rajab in particular, the ahaadeeth concerning that are all da’eef (weak), and in fact mawdoo’ (fabricated). The scholars do not rely on any of them. They are not among the da’eef ahaadeeth which have been narrated concerning virtues, rather most of them are fabricated and false. In al-Musnad and elsewhere there is a hadeeth which says that the Prophet (peace and blessings of Allaah be upon him) enjoined fasting the sacred months, namely Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, but this has to do with fasting during all of them, not just Rajab. End quote.
Ibn al-Qayyim (may Allaah have mercy on him) said
Every hadeeth which mentions fasting in Rajab and praying during some of its nights is false and fabricated.” End quote from al-Manaar al-Muneef, p. 96
Al-Haafiz ibn Hajar said in Tabyeen al-‘Ajab (p. 11)
There is no saheeh hadeeth that would count as evidence which speaks of the virtue of the month of Rajab, or that speaks of fasting this month or part of it, or of spending any particular night of it in prayer.
Shaykh Sayyid Saabiq (may Allaah have mercy on him) said in Fiqh al-Sunnah (1/282):
Fasting in Rajab is no better than fasting in any other month, except that it is one of the sacred months. There is no report in the saheeh Sunnah to suggest that there is anything special about fasting in this month. Whatever has been narrated concerning that is not fit to be quoted as evidence. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about fasting on the twenty-seventh of Rajab and spending that night in prayer. He replied:
Fasting on the twenty-seventh of Rajab and spending that night in prayer is a bid’ah (innovation), and every bid’ah is a going astray. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 20/440."
http://islamqa.info/en/75394
And Allah Knows Best
(edited 8 years ago)
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