ISLAMIC HISTORY

@islamichistory813 #10blessings #BaniIsreail #AllahAlMighty #Education #prophetstories What are the 10 blessings giving to Bani Isreail by Allah Al Mighty? Asslamoalaikum, In this educational video, we explore the 10 blessings given to Bani Isreail by Allah Al Mighty. Join us as we delve into the significance of these blessings and their impact on the community. Don't forget to share this video with your friends and family to spread knowledge and understanding. We pray to Allah Almighty to give us permission to read understand Quran wa Hadith, Ameen Allah hafiz ============================================

@islamichistory813 #AbuMuhammadMusa #AbbasidCaliphate #IslamicHistory #EducationalVideo Fourth Caliph of Abbasid Caliphet Abu Muhammad Musa ibn al-Mahdi al-Hadi Asslamoalaikum sisters friends brothers and elders, today we are present history with our latest educational and informative video on Abu Muhammad Musa ibn al-Mahdi al-Hadi, the Fourth Caliph of the Abbasid Caliphate. will be discribed the significant events and contributions of his reign, and unravel fascinating insights about one of the pivotal leaders in Islamic history. Whether you are a history enthusiast or a student, this video will enrich your knowledge and understanding of the Abbasid Caliphate. Don’t forget to like, comment, and share this video with others to spread the knowledge! Abu Muhammad Musa ibn al-Mahdi al-Hadi better known by his laqab al-Hadi was the fourth Arab Abbasid caliph who succeeded his father al-Mahdi and ruled from 169 AH (785 CE) until his death in 170 AH (786 CE). His short reign ended with internal chaos and power struggles with his mother Al-Hadi was born in 764. His father was al-Mahdi and al-Khayzuran bint Atta was the mother of both caliphs Musa al-Hadi and Harun al-Rashid.[3] She had another son named Isa ibn al-Mahdi,[4] and a daughter named Banuqah or Banujah.[5] His mother, al-Khayzuran was born in Mecca and brought up in Jurash.[6] She had two sisters, Salsal bint Atta[7] and Asma bint Atta,[4] and a brother Ghitrif ibn Atta.[7] She was al-Mahdi's favourite wife. Al-Mahdi consulted her on important matters of defense and administration, and officers and clerics went to her door day and night to get what they wanted from the caliph through her, and the petitioners lined up outside her door and it was crowded like a market. Khayzuran's influence in public and political life increased gradually from interferer and decisive incursions during the reign of her husband to more powerful and wider ones during the reigns of her two sons.[8] Al-Hadi also had several half-brothers; Ubaydallah, Ibrahim, Mansur, Ali, Abdallah. He also had half-sisters; Abbasa was his elder half-sister, others were Ulayya and Aliyah. Al-Hadi was the eldest son of al-Mahdi and al-Khayzuran and the older brother of Harun al-Rashid. He was very dear to his father and was appointed as the first crown prince by his father at the age of 16 and was chosen as the leader of the army.[9] Prior to his death, al-Mahdi supposedly favored his second son, Harun al-Rashid, as his successor, taking him on multiple military expeditions in 779 and 781 to train him to be the next caliph, as his own father prepared him, but died before the formal transfer of the crown prince title could occur. Not to mention, their mother, Khayzuran played a driver in these thoughts of al-Mahdi and was a partner. Alternatively, al-Rashid was a general and may have accompanied his father to war to train for and carry out his profession. Caliphate Regardless of the intent, in 785, Al-Mahdi died during an expedition with his son Harun, who rushed back to Baghdad to inform his mother. At al-Mahdi's untimely death, Khayzuran took control of the situation. She ensured a smooth transition of power and to secure the succession for her son, she called upon the viziers and ordered them to pay the wages of the army to secure order, and then had them swear allegiance to her son as their new caliph in his absence, and held everything together until al-Hadi returned to Baghdad. Al-Hadi became the caliph at the age of 25, the youngest caliph to yet rule the Abbasids. His brother Harun al-Rashid became his crown prince at 22. This was a point of insecurity for al-Hadi as he spent the majority of his rule attempting to wrest the title of crown prince from al-Rashid - whether he was granted it before or after his father's death - and install his 7-year-old son Ja'far in his place. As Ja'far was very young and it went against law and wisdom to install him as crown prince, al-Hadi tried to put pressure on Harun and convince him to resign himself. So, Harun escaped from the capital and did not return there until the end of his brother's life. However, al-Hadi's attempt to depose his brother caused further conflict between him and his mother Khayzuran, as they each strove for their respective sons to become the next caliph: al-Hadi for Ja'far and Khayzuran for Harun.[10] Al-Hadi was considered an "enlightened ruler" by his constituents and continued the "progressive" moves of his Abbasids predecessor. Like his father he was very open to the people of his empire and allowed citizens to visit him in the palace at Baghdad to address him. He was physically strong and famous for his bravery and talent in government and generosity. However, he was cruel, daring and zealous. Al-Hadi was especially malevolent to non-Muslim citizens, as he continued his father's persecutions and quashed multiple internal uprisings. He crushed a Kharijite rebellion, repelled a Byzantine invasion and seized some territory in the process.[11] Al-Hadi was also notorious for his cruelty and persecution of the Sayyids and the Shia, he imposed further restrictions on the Alids and the remaining descendants of the Umayyad caliphate, and treated them cruelly. He cut all the allowances al-Mahdi previously assigned them due to fear of an Alid uprising.[12] He ordered his agents to watch all 'Alids' activities and place some spies among them [13] and ordered them to register their presence daily with local authority. In 786, the Alids of Hijaz led by Ali ibn Husayn staged an uprising in response to these conditions. They gained control of Medina, released prisoners, imprisoned Abbasid agents, and made Masjid al-Nabi his command center. Then, they set out to Makkah, were denied entry by its people and forced to confront the Abbasid army led by al-Hadi in the valley of Fakhkh, whereupon Ali ibn Husayn and his companions were defeated and killed at the Battle of Fakhkh. This event became famous, and ibn Husayn became known as Shahid Fakhkh (the martyr of Fakhkh). However, ibn Husayn's cousin, Idris bin Abdallah, escaped to Morocco aided by Wadih, an Egyptian postal manager, where he founded the Idrisi state. After the event of Fakh, al-Hadi accused Imam al-Kazim, one of his brother's advocates, of provoking the revolutionaries. He arrested the Imam and sentenced him to execution, but died before he could implement his decision. There was no wanting for internal conflicts as well. At al-Mahdi's untimely death, Al-Khayzuran, his mother, reportedly wished to continue to engage in politics as she had become accustomed to during al-Mahdi's reign: "Khayzuran wanted to dominate her son. She continued to give audiences in her chambers and discuss state affairs: "She continued to monopolize decision-making without consulting him (al-Hadi), she behaved as she had before, during the reign of al-Mahdi, people came and went through her door. She used to exercise her authority over him in all his affairs without consulting him at all, assuming sole control over matters of ordaining and forbidding, just as she had done previously with his father."[citation needed] In the first months of al-Hadi's short reign as caliph, he allowed his mother to implement the same political freedoms his father allowed and al-Hadi was in full submission to his mother, Khayzuran. He responded positively to all the requests and demands coming to her, and when she talked to officials and other audiences and made decisions and only reported her decisions to him, he did not object and approved them. Al-Khayzuran took advantage of the fact that al-Hadi never rejected her personal request, and disguised her friends desires and the supplicants who come to her as her own in order to obtain what they wanted. It eventually came to the point in which petitioners lined up at Khayzuran's gate in order to attain their own goals and even letters from all the provinces were sent to her court to report the affairs to her and ask her for favors for themselves, and al- Hadi heard of how his officers and governors used to go to his mother Khayzuran in hopes that what they wanted from him would be done through her words. However, al-Hadi, began to oppose her participation in state affairs; he felt she overreached, and over time he retaliated against his mother's political power. He was not inclined to allow her displays of authority and attempted to exclude her from politics. After a serious incident, he told her: Al-Hadi had two wives. One was Lubabah, the daughter of Ja'far, son of Caliph al-Mansur. The second was Ubaidah, daughter of Ghitrif ibn Atta and thus the niece of Al-Khayzuran bint Atta (Ghitrif ibn Atta's sister).[31] One of his concubines was Ghadir also known as Amat-al-Aziz, who had belonged to Rabi ibn Yunus, the powerful and ambitious chamberlain of caliphs al-Mansur and al-Mahdi. She was first presented to al-Mahdi, who, inturn presented her to al-Hadi. She was his favourite concubine, and bore him his two oldest sons.[32] After al-Hadi's death Harun al-Rashid married her.[33] Another concubine was Rahim, who was the mother of his son, Ja'far.[32] Another concubine was Hilanah. After al-Hadi's death, she became a concubine of his brother Harun al-Rashid.[34] His other sons were al-Abbas, Abdallah, Ishaq, Isma'il, Sulayman and Musa. Of the two daughters, one was Umm Isa, who married Caliph al-Mamun, and the other was Umm al-Abbas, who was nicknamed Nunah.[35] All of them were born of concubines.[32] His two sons, Isma'il and Ja'far married Harun-Rashid's daughters, Hamdunah and Fatimah respectively. The historian al-Tabari notes varying accounts of al-Hadi's death, e.g. an abdominal ulcer or assassination prompted by al-Hadi's own mother. Al-Hadi was succeeded by his younger brother, Harun al-Rashid. Upon his accession, Harun led Friday prayers in Baghdad's Great Mosque and then sat publicly as officials and the layman alike lined up to swear allegiance and declare their happiness at his ascent to Amir al-Mu'minin.[37] He began his reign by appointing very able ministers, who carried on the work of the government so well that they greatly improved the condition of the people We pray to Allah Almighty to give us permission to read Quran wa Hadith and also permit us to read, understand our Islamic history. Ameen Allah Hafiz =========================================

@islamichistory813 #islam #Deputation #year #IslamicHistory #Education. Year of Deputation in Islam, Year of Deputation Asslamoalaikum sisters brothers friends and elders Discover the significance and history behind the Year of Deputation (deputation mean a group of people sent to speak or act for others)in Islam with this informative video. Learn about the events that took place during this important time and deepen your understanding of Islamic history. Watch complete video now to expand your knowledge and gain a Learn more about the Year of Deputation in Islam by watching this video. After the conquest of Meccah, Medina became the capital of Islam. Many deputations from all over Arabia poured into Madinah. The deputations used to stay in Medina mostly in Masjid for some time and learnt Islam from the Holy Prophet (P.B.U.H) and his companions who would host these deputations, and teach the visitors about Islam. A few important deputations amongst them were; the deputation of Thaqeef, the deputation of Banu Tamim and the deputation of Banu Amir. Farewell pilgrimage The Holy Prophet (P.B.U.H) performed Hajj once in his life time. In the 10th year of hijra the Holy Prophet (P.B.U.H) proclaimed his intentions of going on Hajj. He sent messengers to all parts of Arabia asking them to join him in his great pilgrimage. The people responded to his call in tens of thousands. Men and women from all Arabia Marched to Medina and assembled to go on Hajj with the Holy Prophet (P.B.U.H). The number exceeded one hundred thousand people. The Holy Prophet (P.B.U.H) left Madinah on 26th Zul-Qa’dah with his companions. After going six miles, he put on Ihram at Dul-Hulaifah; this was followed by all of his companions. On the 5th of Zul-Hijjah, the Holy Prophet reached Makkah. The Holy Prophet stayed in Makkah until 8th Dhil Hajj. On the 8th of Zul-Hijjah, the Holy Prophet left Makkah for Mina and passed the night there. From Mina he left for ‘Arafat on the morning of 9th Dhil-Hajj. Sermon of Farewell Pilgrimage In the afternoon of 9th Dhil-hajj, the Holy prophet rode his camel Qaswa, and gave his historical address in a gathering of more than 100,000 people. The following sermon was delivered: “O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and take these words to those who could not be present here today”. What does Prophet Mohammad (P.B.U.H) said about respect of life and honour of people and Condemnation of usury? “O people, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. Allah has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. Allah has Judged that there shall be no interest and that all the interest due to Abbas ibn Abd Al-Muttalib (Prophet’s uncle) shall henceforth be waived…”. He (P.B.U.H) has further said: “Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things”. What he said about Dignity of women Prophet Mohammad (P.B.U.H) has also said about the dignity of women in his following words: “O people, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under Allah’s trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste”. What Prophet told about worshipping Allah alone and equality? Prophet Mohammad (P.B.U.H) has always taught the lesson of one God and he has always tried to make people aware of the fact of oneness of God who is the only Creator of this entire universe. He has also recalled people about this in his last sermon as well: “O people, listen to me in earnest, worship Allah, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to”. He has further said: “All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except bypiety (taqwa) and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves. Remember, one day you will appear before Allah and answer your deeds. So beware, do not stray from the path of righteousness after I am gone”. Last words of the holy Prophet about Quran and Sunnah as a source of guidance “O people, no prophet or apostle will come after me and no new faith will be born. Reason well, therefore, O people, and understand words which I convey to you. I leave behind me two things, the Qu'ran and my example, the Sunnah and if you follow these you will never go astray. All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O Allah, that I have conveyed your message to your people”. [Reference: See Al-Bukhari, Hadith 1623, 1626, 6361) Sahih of Imam Muslim also refers to this sermon in Hadith number 98. Imam al-Tirmidhi has mentioned this sermon in Hadith nos. 1628, 2046, 2085. Imam Ahmed bin Hanbal has given us the longest and perhaps the most complete version of this sermon in his Masnud, Hadith no. 19774] We pray go Allah Almighty to give us permission to read, understand and follow Quran, hadidth. Ameen Allah Hafiz ===================================

@islamichistory813 #prayers #congregationalprayer #faith #education What is the importance of prayers praying congregational. Asslamoalaikum In this educational video, we explore the importance of praying congregationally. Discover the benefits and significance of coming together for prayer. Learn why this practice is essential in deepening your faith and connection with others. Don't forget to hit the like button if you found this information valuable! We pray to Allah Almighty to give us permission to read understand Quran wa Hadith, Ameen Allah hafiz ========================================

@islamichistory813 #abbasidcaliphet #thirdcaliph #abuabdallahmuhammdibnabdallahalmansur #almansur Third Caliph of Abbasid Caliphet Abu Abd Allah Muhammad ibn Abd Allah al-Mansur Asslamoalaikum sisters brothers friends and elders, Learn about the Third Caliph of Abbasid Caliphet, Abu Abd Allah Muhammad ibn Abd Allah al-Mansur, in this educational and informative video. Explore the impact and contributions of this historical figure in shaping the Abbasid Caliphate. Share this video to spread knowledge and understanding of Islamic history. Abu Abd Allah Muhammad ibn Abd Allah al-Mansur better known by his regnal name al-Mahdi "He who is guided by God", was the third Abbasid Caliph who reigned from 775 to his death in 785. He succeeded his father, al-Mansur. Al-Mahdi was born in 744 or 7i45 AD in the village of Humeima (modern-day Jordan). His mother was called Arwa, and his father was al-Mansur. When al-Mahdi was ten years old, his father became the second Abbasid Caliph.[1] When al-Mahdi was young, his father needed to establish al-Mahdi as a powerful figure in his own right. So, on the east bank of the Tigris, al-Mansur oversaw the construction of East Baghdad, with a mosque and royal palace at its heart. Construction in the area was also heavily financed by the Barmakids, and the area became known as Rusafa.[2] According to reports, he was tall, charming, and stylish; he had tan skin, a long forehead, and wavy hair. He loved women.[3] When he was 15 years old, al-Mahdi was sent to defeat the uprising of Abdur Rahman bin Abdul Jabbar Azdi in Khorasan. He also defeated the uprisings of Ispahbud, the governor of Tabaristan, and Astazsis,[verification needed] massacring more than 70,000 of his followers in Khorasan. These campaigns put Tabaristan, which was only nominally within the caliphate, firmly under Abbasid control.[4] In 762 AD, al-Mahdi was the governor of the Abbasid Caliphate's eastern region, based in Ray. It was here that he fell in love with al-Khayzuran (translates as "bamboo"), a daughter of a warlord in Herat[3] and had several children, including the fourth and fifth future Caliphs, al-Hadi and Harun al-Rashid.[5] Around 770 AD (153 AH), al-Mahdi was appointed as Amir al-hajj.[1] Al-Khayzuran was gifted to Mahdi by his father. Al-Mahdi's father, al-Mansur, died on the hajj to Mecca in 775. The throne then passed to al-Mansur's chosen successor, his son al-Mahdi. According to Marozzi, "[it] was, by the standards of the future, blood-soaked successions of the Abbasid caliphate, a model of order and decorum."[6] Al-Mahdi, whose nickname means "Rightly-guided" or "Redeemer", was proclaimed caliph when his father was on his deathbed. His peaceful reign continued the policies of his predecessors. Mahdi commenced his rule by releasing several political prisoners, expanding and decorating the holy places of Mecca and Medina, and building fountains and lofts for Hajj pilgrims. He expanded the mail service, increased his secret service, fortified cities, and increased judicial appointments. His charitable giving was also impressive.[7] Rapprochement with the Alids in the Caliphate occurred under al-Mahdi's reign. The Barmakid family, which had advised the Caliphs since the days of Abu al-‘Abb?s as viziers, gained even greater powers under al-Mahdi's rule, and worked closely with the caliph to ensure the prosperity of the Abbasid state. Al-Mahdi's first concubine when he was a prince was Muhayyat. In 759–60, she gave birth to a son who died in infancy.[15] Another concubine was Rahim, who was the mother of his oldest surviving child, Abbasa.[15] Another was al-Khayzuran bint Atta. She was the mother of caliphs al-Hadi and Harun al-Rashid.[16] She had another son named Isa,[17] and a daughter named Banuqah or Banujah.[18] She was born in Mecca and brought up in Jurash.[19] She had two sisters, Salsal[20] and Asma,[17] and a brother Ghitrif.[20] She was al-Mahdi's favourite wife.[21] In 761, al-Mahdi married Raytah as his first wife after his return from Khurasan.[22] She was the daughter of Caliph al-Saffah and his wife Umm Salamah, a Makhzumite.[23] She gave birth to two sons, Ubaydallah and Ali.[22] Another concubine was al-Bahtariyah, the noble-born daughter of the Persian rebel,[24] Masmughan of Damavand,[25] against whom Mahdi was first sent to Khurasan.[24] Her mother was Bakand, the daughter of Isbahbadh, Farrukhan the Little.[26] She had a sister named Smyr.[25] She bore al-Mahdi a son named for his grandfather, Mansur, and two daughters, Sulaimah and Aliyah.[24] Another was Shaklah, a Negress.[24] Her father was Khwanadan, steward of Masmughan.[26] She had a brother named Humayd.[27] She was acquired by al-Mahdi together with al-Bahtariyah, when she was a child. He presented her to his concubine Muhayyat, who, discovering musical talent in the child, sent her to the famous school of Taif in the Hijaz for a thorough musical education. Years later al-Mahdi, then caliph, took her as his concubine. She gave birth to al-Mahdi's powerful and dark-skinned son Ibrahim. Another concubine was Maknunah, a singer.[29] She was owned by al-Marwaniyyah.[30] Al-Mahdi, while yet a prince, bought her for 100,000 silver dirhams. She found such favor with the prince that al-Khayzuran used to say, "No other woman of his made my position so difficult." She gave birth to al-Mahdi's daughter Ulayya.[29] Another was Basbas, a singer trained at Medina. He had bought her about the same period for 17,000 gold dinars.[29] Another was Hasanah, a Persian.[31] She was a singer, and was al-Mahdi's favourite concubine. She gave al-Khayzuran some uneasy moments.[32] According to some versions, she was unintentionally but tragically involved in al-Mahdi's death.[33][14] Some other concubines were Hullah, another singer, and Malkah. Al-Mahdi's second wife was Asma, al-Khayzuran's younger sister. She grew up at the court. In 775–776, al-Mahdi formed a sudden attachment for her. He then married her, settling on her a marriage portion of one million dirhams. Al-Khayzuran, who had been on the pilgrimage, learned of the marriage. After her return, al-Mahdi divorced Asma, and married al?Khayzuran as his third wife.[34] That same year, he married his fourth wife Umm Abdallah, a noble Arab woman. The next year he married his fifth wife Ruqaiyah, an Uthmanid. After al-Mahdi's death, she married an Alid His elder son was Al-Hadi, the older brother of Harun al-Rashid. Al-Hadi was very dear to his father, al-Mahdi and was appointed as the first heir by his father at the age of 16 and was chosen as the leader of the army.[70] His second, Harun's raids against the Byzantines elevated his political image and once he returned, he was given the laqab "al-Rashid", meaning "the Rightly-Guided One". He was promoted to Caliph's heir and given the responsibility of governing the empire's western territories, from Syria to Azerbaijan.[7] Al-Hadi was nominated his first heir and Harun al-Rashid was named second. After al-Mahdi's death he was succeeded by Al-Hadi. He ruled for a year and two months. Al-Hadi was succeeded by his brother Harun as per the succession plan of al-Mahdi. We pray to Allah Almighty to give us permission to read Quran wa Hadith and also permit us to read, understand our Islamic history. Ameen Allah Hafiz ================================================

@islamichistory813 #allahalmighty #quran #honoring #parents #quranwisdom What Allah Almighty said in Quran about parents respect? Asslamoalaikum sisters brothers friends and elders Discover what Islam teaches about the importance of parents and what Allah says about honoring and respecting them in this educational and informatic video. Learn more about the significance of family relationships in Islam and how to cultivate strong bonds with your parents. Gain a deeper understanding of the Islamic perspective on filial piety and the rewards of kindness towards one's parents. Don't miss out on this insightful discussion on what Islam says about parents and what Allah encourages believers to do in relation to their parents. please watch complete video to learning more today! Allah commands us to respect and love our parents by respecting them, honoring their opinions, and dealing them with love and gentleness. Allah Almighty declares in the Noble Quran surah An Nisa verse 36 "Worship Allah and join none with Him in worship, and do good to parents," , 4:36]. Allah has further says in Surah Al-Isra, verse 23: “Your Lord has decreed that you worship none but Him, and do good to parents. If any one of them or both of them reach old age, do not say to them: uff (a word or expression of anger or contempt) and do not scold them, and address them with respectful words” [17:23]. We should be devoted solely to our parents because they have been with us in almost everything in our every phase of lives. One of the most essential aspects of Islam is the love and respect for parents. ALLAH commands us to treat our parents with great respect ALLAH has commanded us to be nice to parents and to stop disrespecting them in many verses. However, one should not obey their parents if they push them to leave his faith in Allah. For instance, verse eight of the surah 'Ankabt says: We have commanded people to honour their parents. But if they urge you to associate with Me what you have no knowledge of, then do not obey them. To Me you will ?all? return, and then I will inform you of what you used to do [29:8]. If one's parents are virtuous, however, it is necessary to respect and obey them. The Mother's Significant Role In the Quran, Allah stresses the importance of the mother's responsibility in parenting children. As a result, one should be more respectful to mother. Following Hadith also states the importance of mother more than father: Once a man came to the Prophet Muhammad (SAW) and said: “O Messenger of Allah! Who from amongst mankind warrants the best companionship from me?” He replied: “Your mother.” The man asked: “Then who?” So He (PBUH) replied: “Your mother.” The man then asked: “Then who?” So the Prophet (PBUH) replied again: “Your mother.” The man then asked: “Then who?” So He (SAW) replied: “Then your father.” [Sahih Bukhari] The Quran also emphasises the mother's importance, saying in surah Al Ahqaf verse 15: “And We have enjoined upon man to do good to his parents. His mother carried him with difficulty and delivered him with difficulty. And his carrying and his weaning is (in) thirty months, until when he attains his maturity and reaches forty years, he says, “My Lord, grant me that I offer gratitude for the favour You have bestowed upon me and upon my parents, and that I do righteous deeds that You like. And set righteousness, for my sake, in my progeny. Of course, I repent to you, and truly I am one of those who submit to You” [46:15]. Because she went through the difficulties of pregnancy, childbirth, breastfeeding, and rearing a kid, Islam places great importance on loving one's mother. However, the Quran recommends being kind to both parents, with a strong emphasis on the mother. Parents Should Be Respected There's a reason why ALLAH commands us to treat our parents with respect. This is because they were the ones who educate and care us. As a result, they have authority above us. In the Quran Allah says in Surah Al Baqarah verse 215: They ask you as to what they should spend. Say: “Whatever good you spend should be for parents, kinsmen, orphans, the needy and the wayfarer; and whatever good you do, Allah is all-aware of it” [2: 215]. What Does the Term "Uff" Mean in Quran? In the Quran, ALLAH commands us not to utter even the tiniest rude comment towards our parents. Even saying uff to our parents is inappropriate. Some English Quranic interpreters have rendered the word uff as fie. It is an interjection rather than a term that expresses the individual's dislike for his or her parents. As a result, we must be careful not to use such insulting interjections when conversing with our parents. Prophet MUSA (A.S) and the Butcher Prophet MUSA (A.S) requested ALLAH one day. As a reply, ALLAH instructed him to go to a butcher's shop. When he arrived, he noticed a young man selling meat. As night fell, he went out to get some meat and walked home. MUSA (A.S) followed him to his home's front door. Then he asked the young man, "Do you not want a guest?" MUSA (A.S) was welcomed by the youth, and he entered. Then he noticed the young person was preparing food, that person took an elderly woman over to her and bathed her before giving her the food he had prepared. MUSA (A.S) didn't understand what the old woman was saying. As a result, he approached the young person and questioned. The young person replied to Hazrat MUSA "This is my mother”. “I am constantly looking after her”. His old mother prayed towards her son that "May God make you MUSA's partner in paradise". "Congratulations!" MUSA (A.S) said, “Your mother's prayer has been granted, and you are now my eternal companion." Prophets who prayed for Their Parents In the Quran, there are two prophets who have prayed for their parents. They are Prophet SULIMAN (R.A) and Prophet Ibrahim (R.A) SULIMAN (R.A). It is mentioned in Holy Quran in the surah Al Anbiya verse 19: So he (Sulaiman) smiled, laughing on her speech and said, “My Lord, enable me to become grateful to Your favor that you have bestowed on me and on my parents, and to do good deeds that You like, and admit me, with Your mercy, among Your righteous servants” [21: 19]. When Prophet Ibrahim prayed for his parents and believers, he said in Surah Ibrahim verse 41: “Our Lord, forgive me and my parents and all believers on the day when reckoning shall take place” [14: 41]. This prayer was said by Prophet Ibrahim when he was quite old. As a result, it is apparent that both of his parents were devout Christians and monotheists. And the man he addressed as father was not his real father, but his uncle, who had reared him. We pray go Allah Almighty to give us permission to read, understand and follow Quran, hadidth. Ameen Allah Hafiz =================================================

@islamichistory813 #philosophy #education #riseandfall #honorandhumiliation What is the philosophy of rise and fall and honor and humiliation? Asslamoalaikum, Explore the deep philosophical concepts of rise and fall, honor and humiliation in this educational video. Dive into the meaning behind these ideas and gain a deeper understanding of how they shape our lives. Share this video to spread the knowledge and spark meaningful discussions. We pray to Allah Almighty to give us permission to read understand Quran wa Hadith, Ameen Allah hafiz ============================================

@islamichistory813 #AbbasidCaliphate #secondcaliph #abujafarabdallahibnmuhammdalmasur #Education Second Caliph of Abbasid Caliphate Abu Jafar Abd Allah ibn Muhammad al-Mansur Asslamoalaikum sisters brothers friends and elders, Learn about the Second Caliph of the Abbasid Caliphate, Abu Jafar Abd Allah ibn Muhammad al-Mansur, in this educational and informative video. Discover the history and significance of his reign. Share this video to spread knowledge about this pivotal figure in Islamic history. Abu Jafar Abd Allah ibn Muhammad al-Mansur usually known simply as by his laqab al-Man??r was the second Abbasid caliph, reigning from 136 AH to 158 AH (754 CE – 775 CE) succeeding his brother al-Saffah (r.?750–754). He is known for founding the 'Round City' of Madinat al-Salam, which was to become the core of imperial Baghdad. Modern historians regard al-Mansur as the real founder of the Abbasid Caliphate, one of the largest polities in world history, for his role in stabilizing and institutionalizing the dynasty According to al-Suyuti's History of the Caliphs, al-Mansur lived 95 AH – 158 AH (714 CE – 6 October 775 CE).[2] Al-Mansur was born at the home of the Abbasid family in Humeima (modern-day Jordan) after their emigration from the Hejaz in 714 (95 AH).[3] His mother was Sallamah, a slave woman.[4] Al-Mansur was a brother of al-Saffah.[5] Both were named Abd Allah, and to distinguish between them, al-Saffah was referred to by his kunya Abu al-Abbas.[6] Al-Mansur was a great great-grandson of Abbas ibn Abd al-Muttalib, an uncle of the Islamic prophet, Muhammad.[7] Al-Mansur's brother al-Saffah began asserting his claim to become caliph in the 740s and became particularly active in Khorasan, an area where non-Arab Muslims lived. After the death of the Umayyad caliph Hisham ibn Abd al-Malik in 743 a period of instability followed. Al-Saffah led the Abbasid Revolution in 747 and his claim to power was supported throughout Iraq by Muslims. He became the first caliph of the Abbasid caliphate in 750 after defeating his rivals.[5] Shortly before the overthrow of the Umayyads by an army of rebels from Khorasan that were influenced by propaganda spread by the Abbasids, the last Umayyad Caliph Marwan II, arrested the head of the Abbasid family, Al Mansur's other brother Ibrahim. Al-Mansur fled with the rest of his family to Kufa where some of the Khorasanian rebel leaders gave their allegiance to his brother al-Saffah. Ibrahim died in captivity and al-Saffah became the first Abbasid Caliph. During his brother's reign, al-Mansur led an army to Mesopotamia where he received a submission from the governor after informing him of the last Umayyad Caliph's death. The last Umayyad governor had taken refuge in Iraq in a garrison town. He was promised a safe-conduct by al-Mansur and the Caliph al-Saffah, but after surrendering the town, he was executed with a number of his followers.[3] According to The Meadows of Gold, a history book in Arabic written around 947 CE, al-Mansur's dislike of the Umayyad dynasty is well documented and he has been reported saying: Gold dinar of al-Mansur "The Umayyads held the government which had been given to them with a firm hand, protecting, preserving and guarding the gift granted them by God. But then their power passed to their effeminate sons, whose only ambition was the satisfaction of their desires and who chased after pleasures forbidden by Almighty God...Then God stripped them of their power, covered them with shame and deprived them of their worldly goods" Al-Saffah died after a short five-year reign and al-Mansur took on the responsibility of establishing the Abbasid caliphate[3] by holding on to power for nearly 22 years, from Dhu al-Hijjah 136 AH until Dhu al-Hijjah 158 AH (754 – 775).[8][10] Al-Mansur was proclaimed Caliph on his way to Mecca in the year 753 (136 AH) and was inaugurated the following year.[11] Abu Ja'far Abdallah ibn Muhammad took the name al-Mansur ("the victorious") and agreed to make his nephew Isa ibn Musa his successor to the Abbasid caliphate. This agreement was supposed to resolve rivalries in the Abbasid family, but al-Mansur's right to accession was particularly challenged by his uncle Abdullah ibn Ali. Once in power as caliph, al-Mansur had his uncle imprisoned in 754 and killed in 764. Fearing the increasing power of the Abbasid general Abu Muslim, who gained popularity among the people, al-Mansur carefully planned his assassination. Abu Muslim was conversing with the Caliph when, at an appointed signal, four (some sources say five) of his guards rushed in and fatally wounded the general.[13] John Aikin, in his work General Biography, narrates that Mansur, not content with the assassination, committed "outrages on the dead body, and kept it several days in order to glut his eyes with the spectacle."[11] The Execution of Abu Muslim caused uproars throughout the province of Khorasan. In 755 Sunpadh, an Iranian nobleman from the House of Karen, led a revolt against al-Mansur, taking the cities of Nishapur, Qumis, and Ray. In Ray, he seized the treasuries of Abu Muslim. He gained many supporters from Jibal and Tabaristan, including the Dabuyid ruler, Khurshid, who was paid with money from the treasures.[13]:?201? Al-Mansur ordered a force of 10,000 under Abbasid commander Jahwar ibn Marrar al-lijli to march without delay to Khorasan to fight the rebellion. Sunpadh was defeated and Khorasan reclaimed by the Abbasids.[13] Al-Mansur sent an official to take inventory of the spoils collected from the battle as a precautionary measure against acquisition by his army. Angered by al-Mansur's avarice, general Jahwar gained support from his troops for his plans to split the treasures evenly, and revolted against the caliph. This raised alarm in the caliph's court and al-Mansur ordered Mohammad ibn Ashar to march towards Khorasan. Jahwar, knowing his troops were at a disadvantage, retired to Isfahan and fortified in preparation. Mohammad's army pressed the rebel forces and Jahwar fled to Azerbaijan. Jahwar's forces were defeated, but he escaped Mohammad's pursuit. This campaign lasted from 756 to 762 CE (138 to 144 AH).[13] In 759, al-Mansur sent an army under his generals Abu al-Kha??b Marzuq and Khazim ibn Khuzayma to Tabaristan to punish Khurshid for his support to Sunpadh. Khurshid was defeated and Abu al-Khasib was appointed as the governor of the region. After relieving former vizier ibn Attiya al-Bahili, al-Mansur transferred his duties to Abu Ayyub al-Muriyani from Khuzestan. Abu Ayyub was previously a secretary to Sulayman ibn Habib ibn al-Muhallab, who in the past, had condemned al-Mansur to be whipped and flogged to pieces. Abu Ayyub had rescued al-Mansur from this punishment. Nevertheless, after appointing him as vizier, al-Mansur suspected Abu Ayyub of various crimes, including extortion and treachery, which led to the latter's assassination. The vacant secretary role was granted to Aban ibn Sadaqa until the death of the caliph al-Mansur Al-Mansur's first wife was Arwa known as Umm Musa, whose lineage went back to the kings of Himyar.[45] Her father was Mansur al-Himyari. She had a brother named Yazid.[46] She had two sons, Muhammad (future Caliph al-Mahdi) and Ja'far.[45] She died in 764.[45] Another wife was Hammadah. Her father was Isa,[47] one of al-Mansur's uncles.[48] She died during al-Mansur's caliphate.[47] Another wife was Fatimah. Her father was Muhammad, one of the descendants of Talhah ibn Ubaydullah. She had three sons, Sulayman, Isa, and Ya'qub.[46] One of his concubines was a Kurdish woman. She was the mother of al-Mansur's son Ja'far 'Ibn al-Kurdiyyah' (Nasab translating to "Son of the Kurdish woman"). Unlike his other adult half-brothers, little is known of Ja'far and he likely was not involved in politics or had marriage or issue. However, his death is recorded at 802 AD by palace records suggesting he lived into adulthood and continued to live at court rather than having been banished or dying before adulthood.[46] Another concubine was Qali-al Farrashah. She was a Greek, and was the mother of al-Mansur's son Salih al-Miskin.[46] Another concubine was Umm al-Qasim, whose son al-Qasim died at aged ten.[46] Al-Masnur's only daughter Aliyah was born to an Umayyad woman. She married Ishaq ibn Sulayman.[46] Death Al-Mas'udi writes that Mansur died on Saturday 6, Dhu al-Hijja 158 AH/775 CE. There are varying accounts of the location and circumstances of al-Mansur's death. One account narrates that al-Mansur was on a pilgrimage to Mecca and had nearly reached, when death overtook him at a location called the Garden of the Bani Amir on the high road to Iraq at the age of sixty-three. According to this narration, he was buried in Mecca with his face uncovered because he was wearing the ihram clothing. 100 graves were dug around Mecca with the intention to thwart any attempt to find and violate his bones.[49] A different narration from Fadl ibn Rabi'ah, who claimed to have been with Mansur at his time of death, states that he died at al-Batha' near the Well of Maimun in which he would have been buried at al-Hajun at sixty-five years of age. In this narration, Mansur was sitting in a domed room hallucinating about ill-omen writings on the wall. When al-Rabiah replied "I see nothing written on the wall. Its surface is clean and white," al-Mansur replied, "my soul is warned that she may prepare for her near departure." After reaching the Well of Maimun, he reportedly said "God be praised" and succumbed to death that very day. When al-Mansur died, the caliphate's treasury contained 600,000,000 dirhams and fourteen million dinars.[8]:?33? On his deathbed, Mansur said, “We have sacrificed the life to come for a mere dream We pray to Allah Almighty to give us permission to read Quran wa Hadith and also permit us to read, understand our Islamic history. Ameen Allah Hafiz =============================================

@islamichistory813 #hypocrisy #disease #heart #islam Is Hypocrisy is the disease of heart? Asslamoalaikum sisters brothers friends and elders Are you can wondering if hypocrisy is truly the disease of the heart? In this educational and informatic video, we explore this topic and delve into the effects of hypocrisy on individuals and society as a whole. and be with us to learn more about this important concept and how it can impact our lives. Is Hypocrisy is the disease of the heart? Watch complete video to find out. Learn more. Hypocrisy is referred to as a disease of the heart. And many people in our society do not even realize that they display the signs of a hypocrite through their actions. This disease of the soul spreads aggressively if a person does not acknowledge it and seek its cure. Hypocrisy not only results in dire consequences but it also has an impact on the people that surround the hypocrites. As mentioned in Qura’n, “And of the people are some who say, ‘We believe in Allah and the Last Day,’ but they are not believers. They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not. In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they [habitually] used to lie” [2:8-10]. What is Hypocrisy? Hypocrisy, also known as double facedness, is the vile characteristic of an individual who portrays behaviour of that is contradicts their inner state. Such people glorify their outward appearance for the sake of gaining reputational benefits. Example of Hypocrisy For example, a person may give an impression of being friendly and sincere, pretend to be a well-wisher. He act as a person following a creed or faith but his inner self, state of the heart is completely opposite. Such kind of people shows that they are good in front of others but in the absence of people they display opposite traits. This is regarded as hypocrisy and Allah dislikes such people that acquire such traits. What does Quran say about Hypocrites? In Surah Al-Munafiqoon, Allah (SWT) clearly mentioned that “The hypocrites, they are in the lowest pit of Hellfire”. The lower is the hell fire, the tougher is gets. Allah (swt) has reserved the lower pits of hell fire for hypocrites [Al-munafiqoon]. At two different instances, Allah says to our Prophet (PBUH) in surah Al Munafiqun verse 6, “It is all the same for them whether you ask forgiveness for them or do not ask forgiveness for them; never will Allah forgive them” [63:6] Hypocrites reaches to the peak of disobedience of Allah’s commandments through their actions that there is no point of return for them. Even if another person asks forgiveness of Allah on behalf of them, it is same as not asking for forgiveness. Allah has told Prophet Muhammad (PBUH) that if he asks Him to forgive them or never asked, it will not make any difference as hypocrisy is a sin that is never forgiven by Allah. Allah says in surah At Taubah verse 80, “If you should ask forgiveness for them seventy times – never will Allah forgive them” [9:80] Types of Hypocrites There are two types of hypocrites mentioned in the shariah. An-Nifaq Al-Akbar: It is when the external appearance of the person is having full belief on Allah, His book, His messengers and His angels as well as the day of judgement. But this person conceals within his real thoughts that negates all or some of these facts. Out Prophet (PBUH) was confronted with hypocrites which are referred by Allah as the ones that are in the lowest depths of the hell-fire. An-Nifaq Al-Asghar: This is a less intense form of hypocritic act. In this type of the external appearance i.e., the goodness and the good deeds that is portrayed completely negates the inner self of the person. This kind of hypocrisy is built on the four key signs mentioned in the hadith. Signs of a Hypocrite Abdullah ibn ‘Amr (RA) says that Prophet Muhammad (SAW) said: “Four traits whoever possesses them is a hypocrite and whoever possesses some of them has an element of hypocrisy until he leaves it: the one who when he speaks, he lies, when he promises he breaks his promise, when he disputes he transgresses and when he makes an agreement he violates it” [Sahih Muslim and Bukhari]. To evaluate oneself and knows about hypocrites around you, it is important that you must look out these signs and characteristics of people. Whenever they speak, their speech is full of lies. When there is an argument, they explode with anger and disagrees with the facts. Whenever they are entrusted with something, they violate the trust. Such people tend to break their promises. They are lazy and avoid prayers by giving unreasonable excuses. How you can one avoid being hypocritical? Avoid looking down on others and being arrogant with people based on their financial level. Be sincere and consistent with your words and acts. Do not have a different public and private life. stay with sincere people and always keep your intention in check. We pray go Allah Almighty to give us permission to read, understand and follow Quran, hadidth. Ameen Allah Hafiz =============================================

@islamichistory813 #Dua #ServantsofGod #IslamicFaith #Education It is permissible to ask dua through the popular servants of God. Asslamoalaikum, In this educational video, we explore the topic of asking dua through popular servants of God. Join us as we discuss the permissibility of this practice and its significance in our faith. Watch, learn, and share this important discussion with others. We pray to Allah Almighty to give us permission to read understand Quran wa Hadith, Ameen Allah hafiz =================================================

@islamichistory813 #abbasidcaliphate #firstcaliph #abual-alabbasabdallahibnmuhammadibnaliibnadallah First Caliph of Abbasid Caliphate Abu al-Abbas Abd Allah ibn Muhammad ibn Ali ibn Abd Allah Asslamoalaikum, sisters brothers friends and elders, Learn about the first Caliph of the Abbasid Caliphate Abu al-Abbas Abd Allah ibn Muhammad ibn Ali ibn Abd Allah, in this educational and informative video. Gain insight into his role and significance in history. Share this video to spread knowledge! Abu al-Abbas Abd Allah ibn Muhammad ibn Ali ibn Abd Allah (known by his laqab al-Saffah was the first caliph of the Abbasid Caliphate, one of the longest and most important caliphates in Islamic history. His laqab al-Saff?? means "the Blood-Shedder". It may refer to his ruthless tactics, or perhaps it was used to instill fear in his enemies. As-Saff??, born in Humeima (modern-day Jordan), was head of one branch of the Banu H?shim from Arabia, a subclan of the Quraysh tribe who traced its lineage to H?shim, a great-grandfather of Muhammad via 'Abb?s, an uncle of Muhammad, hence the title "Abbasid" for his descendants' caliphate. This indirect link to Muhammad's larger clan formed sufficient basis for as-Saffah's claim to the title caliph. As-Saffah was the son of Muhammad ibn Ali and his mother was named Rayta was the daughter of a certain Ubayd Allah ibn Abd Allah.[2] As narrated in many hadith, many believed that in the end times a great leader or mahdi would appear from the family of Muhammad, to which Ali belonged, who would deliver Islam from corrupt leadership. The half-hearted policies of the late Umayyads to tolerate non-Arab Muslims and Shi'as had failed to quell unrest among these minorities. During the reign of late Umayyad Caliph Hisham ibn Abd al-Malik this unrest led to a revolt in Kufa in southern Iraq, mainly by the town's slaves. Shi'ites revolted in 736 and held the city until 740, led by Zayd ibn Ali, a grandson of Husayn and another member of the Banu Hashim. Zayd's rebellion was put down by Umayyad armies in 740. The revolt in Kufa indicated both the strength of the Umayyads and the growing unrest in the Muslim world. During the last days of the Umayyad caliphate, Abu al-‘Abb?s and his clan chose to begin their rebellion in Khuras?n, an important, but remote military region comprising eastern Iran, southern parts of the modern Central Asian republics of Turkmenistan, Uzbekistan, Tajikistan, Kyrgyzstan and northern Afghanistan. In 743, the death of the Umayyad Caliph Hish?m provoked a rebellion in the east. Abu al-`Abb?s, supported by Shi'as and the residents of Khuras?n, led his forces to victory over the Umayyads. The civil war was marked by millennial prophecies encouraged by the beliefs of some Shi'as that as-Saff?? was the mahdi. In Shi'ite works such as the al-Jafr faithful Muslims were told that the brutal civil war was the great conflict between good and evil. The choice of the Umayyads to enter battle with white flags and the Abbasids to enter with black encouraged such theories. The color white, however, was regarded in much of Persia as a sign of mourning. During his reign a great battle took place in 751 known as the Battle of Talas or Battle of Artlakh was a military engagement between the Abbasid Caliphate along with their ally the Tibetan Empire against the Chinese Tang dynasty. In July 751 AD, Tang and Abbasid forces met in the valley of the Talas River to vie for control over the Syr Darya region of central Asia. After several days of stalemate, the Karluk Turks originally allied to the Tang defected to the Abbasids and tipped the balance of power, resulting in a Tang rout. The defeat marked the end of Tang westward expansion and resulted in Muslim control of Transoxiana for the next 400 years. Control of this region was economically beneficial for the Abbasids because it was on the Silk Road. Historians debate whether or not Chinese prisoners captured in the aftermath of the battle brought paper-making technology to the Middle East, where it eventually spread to Europe.[8] The numbers of combatants involved in the Battle of Talas are not known with certainty; however, various estimates exist. The Abbasid army (200,000 Muslim troops according to Chinese estimates, though these numbers may be greatly exaggerated) which included contingents from their Tibetan ally met the combined army of 10,000 Tang Chinese and 20,000 Karluk mercenaries (Arab records put the Chinese forces at 100,000 which also may be greatly exaggerated).[9] In the month of July 751, the Abbasid forces joined in combat with the Tang Chinese force (the combined army of Tang Chinese and Karluk mercenaries) on the banks of the Talas river. The Tang army was subjected to a devastating defeat. The Tang dynasty's defeat was due to the defection of Karluk mercenaries and the retreat of Ferghana allies who originally supported the Chinese. The Karluk mercenaries, two-thirds of the Tang army, defected to the Abbasids during the battle; Karluk troops attacked the Tang army from close quarters while the main Abbasid forces attacked from the front. The Tang troops were unable to hold their positions, and the commander of the Tang forces, Gao Xianzhi, recognized that defeat was imminent and managed to escape with some of his Tang regulars with the help of Li Siye. Out of an estimated 10,000 Tang troops, only 2,000 managed to return from Talas to their territory in Central Asia. Despite losing the battle, Li did inflict heavy losses on the pursuing Arab army after being reproached by Duan Xiushi. After the battle, Gao was prepared to organize another Tang army against the Arabs when the devastating An Shi Rebellion broke out in 755. When the Tang capital was taken by rebels, all Chinese armies stationed in Central Asia were ordered back to China proper to crush the rebellion.[10] Also in 751, the Byzantine Emperor Constantine V led an invasion across the frontier of the Caliphate. The Byzantines captured Theodosiopolis (Erzurum) and Melitene (Malatya), which was demolished. There was no serious attempt to retain control of the captured cities, except for Camachum (modern Kemah, Erzincan), which was garrisoned As-Saffah died after a five-year reign and al-Mansur took on the responsibility of establishing the Abbasid caliphate by holding on to power for nearly 22 years, from Dhu al-Hijjah 136 AH until Dhu al-Hijjah 158 AH (754 – 775).[13][14] Al-Mansur was proclaimed Caliph on his way to Mecca in the year 753 (136 AH) and was inaugurated the following year.[15] Abu Ja'far Abdallah ibn Muhammad took the name al-Mansur ("the victorious") and agreed to make his nephew Isa ibn Musa his Heir to the Abbasid caliphate. This agreement was supposed to resolve rivalries in the Abbasid family, but al-Mansur's right to accession was particularly challenged by his uncle Abdullah ibn Ali. Once in power, caliph al-Mansur had his uncle imprisoned in 754 and killed in 764 Al-Saffah was the First Arab caliph from the Caliphal Abbasid dynasty. He nominated his brother Abu Ja'far Abdallah as heir, because his own son was too young to succeeded to the Caliphate. His brother nominated his son (al-Saffah's nephew) as heir. Al-Saffah's nephew nominated his two sons as heir. Even though al-Saffah's son never ascended to Caliphate, his children remained influential. In 761, his nephew Muhammad (future caliph al-Mahdi) married Rayta as his first wife after his return from Khurasan.[17] She gave birth to two sons, Ubaydallah and Ali.[17][18] His elder grandson, Ubaydallah was appointed as governor of Arminiyah and the northwestern provinces in 788/9.[19] He was later appointed to two brief stints as governor of Egypt, in 795 and 796.[20] His second grandson, Ali was the uncle and father-in-law of sixth Abbasid caliph al-Amin through his daughter Lubana We pray to Allah Almighty to give us permission to read Quran wa Hadith and also permit us to read, understand our Islamic history. Ameen Allah Hafiz ==================================================

@islamichistory813 #WhatIslamsaysaboutPornography #PornographyAddiction #LearnMore What islam says about Pornography Addiction? Asslamoalaikum, In this educational and informative video, we delve into what Islam says about pornography and pornography addiction. Discover the teachings and guidance on this important topic to help understand the consequences and how to overcome such addictions. Watch complete this video and share to your friends also to educate yourself and learn more about this important issue. On the World Wide Web today, more than 4% of the websites contains adult content and 20% of mobile searches consist of porn. 28000 people are watching porn every minute and that includes Muslims too. Pornography and its usage is increasing in our society and they dangers that lies behind this addiction are endless. Allah says in the Quran, “Tell the believing men to lower their gaze (from Looking at Forbidden things), And protect their private parts (from illegal sexual Acts e.g). That is pure for them. Verily Allah is All aware what they do” [24:30]. Dangers of Porn Porn is a danger for our society. The staggering size of this industry and its impact on technology and media is contributing towards increasing addiction of porn among people including young generation. A strong wave of porn has the tendency to affect the world and affecting people from all walks of life affecting everyone who watches it. There are more than 75 million porn addicts, and this percentage is increasing rapidly. Porn addiction is destroying marriages, families and have a devastating effect on brain. Pornography and Islam The word Fa’he’sha has been repeatedly used in Quran which refers to mean vulgarity, obscenity, indecency and shamelessness. Our Prophet (PBUH) said, “After me, I have not left any trial more severe to men than women” [S?ah?i?h? al-Bukha?ri? 4808]. At many instances in the Quran, Allah (swt) has mentioned those things which men desire and are obsessed with. Among them, women are mentioned first. “Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allah has the excellent return (Paradise with flowing rivers, etc.) with Him” [3:14] Allah (swt) further mentions in the Quran surah Al Noor verses 30-31: “Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do. And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof… [24:30-31] Watching porn, comes under the category of zina of the eyes. Watching something which Allah has forbidden for us, will only have a negative impact on us and our society. ? Porn Enslaves You Our religion guides us on lowering our gaze as it saves us from committing sins and protecting one’s private parts. Not practicing this leads to watching porn or zina. Abu Huraira reported Allah's Messenger (PBUH) as saying. ”Allah fixed the very portion of adultery which a man will indulge in. There would be no escape from it. The adultery of the eye is the lustful look and the adultery of the ears is listening to voluptuous (song or talk) and the adultery of the tongue is licentious speech and the adultery of the hand is the lustful grip (embrace) and the adultery of the feet is to walk (to the place) where he intends to commit adultery and the heart yearns and desires which he may or may not put into effect” [Sahih Muslim, 2658a]. Quran has instructed us to not even approach the act of fornication as such acts leads to the commission of this sin. Allah says, in surah Al isra (Bani Isreal)verse 32 “And come not near adultery for it is a shameful (deed) and an evil, opening the road (to other evils)” [17:32] Getting addicted to pornography is easier and once a man is enslaved to this desire, he gets trapped in it such that nothing else will excite him/her. This means a Muslim gets away from his salah and remembrance of Allah. Negative Effects of Pornography Not only it has serious impact on your brain, but it has a psychological effect on the person watching it. It lowers your self-esteem, morals, shame, motivation and even confidence. Loneliness and depression is a common effect that is observed among people. As suggested by some Islamic scholars, people indulging in such acts experience anxiety, physical weakness, and hardening of hearts and masturbation which has destructive outcomes. How Can You Save Yourself from This Addiction? For those watching porn fully or occasionally, hope is not lost. It might seem hard to break this habit, but constant effort and sincere repentance to Allah (swt) will surely make things easier. Allah (swt) says in Surah At Tahrim verse 8: “O you who have believed, repent to Allah with sincere repentance. Perhaps your Lord will remove from you your misdeeds and admit you into gardens beneath which rivers flow [on] the Day when Allah will not disgrace the Prophet and those who believed with him. Their light will proceed before them and on their right; they will say, “Our Lord, perfect for us our light and forgive us. Indeed, you are over all things competent” [66:8]. We pray go Allah Almighty to give us permission to read, understand and follow Quran, hadidth. Ameen Allah Hafiz

@islamichistory813 #Education #Oppression #Prophets #Share What the meaning of "oppression" and the order for those who saying that prophets are oppressor? Asslamoalaikum, In this educational video, we delve into the meaning of "oppression" and address the accusation that prophets are oppressors. Join us as we explore this important topic and learn about the order for those who make this claim. Share this video to help spread awareness and promote understanding. We pray to Allah Almighty to give us permission to read understand Quran wa Hadith, Ameen Allah hafiz ==========================================

@islamichistory912 #AbbasidCaliphate #reign #Education Abbasid Caliphate and its reign (750–1258) Asslamoalaikum sisters brothers friends and elders, Explore the rise and fall of the Abbasid Caliphate (750–1258) in this educational and informative video. Learn about the cultural, political, and religious developments during this influential Islamic dynasty. Share this video with your friends to spread knowledge about this fascinating period in history. Abbasid Caliphate (750–1258)were 39 caliph During the later period of Abbasid rule, Muslim rulers began using other titles, such as Amir al-umara and Sultan,from tomorow we will be discribed one of them daily. In the Middle East, during these centuries, the ‘Abbasids, after their victory over the Umayyads, had transformed the Umayyads’ Arab empire into a multinational Muslim empire. They moved the capital of the empire from Syria to Iraq, where they built a new capital, Baghdad, from which, during the next five centuries, they would influence many of the main events of Islamic history. In the early period of ‘Abbasid rule, al-Mansur, the second caliph of the dynasty, continued the reorganization of the administration of the empire along the lines that had been laid down by his Umayyad predecessor, ‘Abd al-Malik. Much of the ‘Abbasid administration, for example, was left in the hands of well-educated Persian civil servants, many of whom came from families that had traditionally served the Sassanid kings. The important office of wazir or vizier, chief counselor, may well have developed from Sassanid models. The vizier was much more than an advisor; indeed, when the caliph was weak, a capable vizier became the most powerful man in the empire. The creation of the office of the vizier was only one of the innovations the ‘Abbasids brought to statecraft. Another was the development of the Umayyad postal system into an efficient intelligence service; postmasters in outlying provinces were the eyes and ears of the government and regular reports were filed with the central government on everything from the state of the harvest to the doings of dissident sects. Under the ‘Abbasids too a whole literature was created for the use and training of the clerical classes that had come into being. Since all government business was by now transacted in Arabic, manuals of correct usage were written for the instruction of non-Arabic speakers who had found government employment. There was also a vast literature on the correct deportment of princes, as well as anthologies of witty sayings and anecdotes with which to enliven one’s epistolary style. In some ways, the ‘Abbasids were more fortunate than the Umayyads. When, for example, al-Mansur died in 775 after a reign of twenty years, his son, al-Mahdi, inherited a full treasury and an empire that was more devoted to trade than war. The developments in trade, indeed, are among the achievements of the ‘Abbasids that are too often overlooked. Because Islamic rule unified much of the Eastern world, thus abolishing many boundaries, trade was freer, safer, and more extensive than it had been since the time of Alexander the Great. Muslim traders, consequently, established trading posts as far away as India, the Philippines, Malaya, the East Indies, and China. From the eighth to the eleventh centuries this trade was largely concerned with finding and importing basic necessities- grain, metals, and wood. To obtain them, of course, the Muslims had to export too, often using the imports from one region as exports to another: pearls from the Gulf, livestock from the Arabian Peninsula (particularly Arabian horses and camels), and – one of the chief products – cloth. The Muslims also traded medicines, an offshoot of ‘Abbasid advances in medical science, as well as paper and sugar. This expansion of commercial activity led to other developments too. One was a system of banking and exchange so sophisticated that a letter of credit issued in Baghdad could be honored in Samarkand in Central Asia or Kairouan in North Africa. The demands of trade also generated the development of crafts. From Baghdad’s large urban population, for example, came craftsmen of every conceivable sort: metalworkers, leatherworkers, bookbinders, papermakers, jewelers, weavers, druggists, bakers, and many more. As they grew in importance to the economy these craftsmen eventually organized themselves into mutual-benefit societies which in some ways we’re similar to later Western guilds and which offered many social services: lodging travelers, engaging in pious works such as caring for orphans, and endowing schools. Because of this growth in commerce the ‘Abbasids also developed a system by which a muhtasib, an inspector made sure that proper weights and measures were given and that dishonest practices of all sorts were avoided. Arabic poetry reached its greatest heights in the Abbasid era, especially before the loss of central authority and the rise of the Persianate dynasties. Writers like Abu Tammam and Abu Nuwas were closely connected to the caliphal court in Baghdad during the early 9th century, while others such as al-Mutanabbi received their patronage from regional courts. Learning under the Abassid Dynasty The reigns of Harun al-Rashid (786 – 809) and his successors fostered an age of great intellectual achievement. In large part this was the result of the schismatic forces that had undermined the Umayyad regime, which relied on the assertion of the superiority of Arab culture as part of its claim to legitimacy, and the Abassids’ welcoming of support from non-Arab Muslims. A number of medieval thinkers and scientists living under Islamic rule, many of them non-Muslims or heretical Muslims, played a role in transmitting Greek, Hindu, and other pre-Islamic knowledge to the Christian West. They contributed to making Aristotle known in Christian Europe. In addition, the period saw the recovery of much of the Alexandrian mathematical, geometric and astronomical knowledge, such as that of Euclides and Claudius Ptolemy, and these recovered mathematical methods were later enhanced and developed by other Islamic scholars, notably by Al-Biruni, and Abu Nasr Mansur, who is thought to have first derived the Cosine rule and applied it to spherical geometry. Three speculative thinkers, the Persians al-Kindi, al-Farabi, and Avicenna, combined Aristotelianism and Neoplatonism with other ideas introduced through Islam. The End of the Caliphate Hulagu Khan sacked Baghdad on (February 10, 1258), causing great loss of life. Al-Musta’sim, the last reigning Abbasid caliphate in Baghdad was then executed on February 20, 1258. The Abbasids still maintained a feeble show of authority, confined to religious matters, in Egypt under the Mamelukes, but the dynasty finally disappeared with Motawakkil III, who was carried away as a prisoner to Constantinople by Selim I. We pray to Allah Almighty to give us permission to read Quran wa Hadith and also permit us to read, understand our Islamic history. Ameen Allah Hafiz ======================================

@islamichistory813 #Islam #EmotionalAbuse #VerbalAbuse #Education #LearnMore What Islam says about Emotional and Verbal Abuse? Asslamoalaikum, sisters brothers friends and elders, in this educational and informatic video, we delve into what Islam says about emotional and verbal abuse. Learn more about how these forms of abuse are viewed in Islamic teachings and the importance of addressing such harmful behaviors. Gain a deeper understanding of the significance of promoting healthy and respectful relationships in Islam. Watch complete video to educate yourself on this important topic and get more information. The meaning of emotional abuse could not be as clear-cut as that of physical abuse, and the abuse itself is more subtle. Name-calling, insulting, using the fear of divorce as a tool to control the other person, and making threats with a real weapon are all examples of emotional abuse. Men and women who experience frequent verbal abuse from their spouses but have not experienced physical abuse experience the mental health suffering in same way. Verbal abuse is more subtle than physical abuse and can go undetected. However, because there is no "apparent" harm, verbal abuse is still more harmful. Ultimately, it destroys the soul, leaves unseen wounds, a broken spirit, and low self-esteem. Islam understands the harm of verbal abuse, which may be why it places such a strong focus on controlling one's tongue and protecting others from its underlying harm. Considering the importance of controlling one’s words and actions, Prophet Mohammad (P.B.U.H) has stated: “A true believer is not involved in taunting, or frequently cursing (others) or in indecency or abusing.” [al-Tirmidhi] In another narration, the Prophet Mohammad (P.B.U.H) has aid: “…Cursing a believer is like murdering him.” [Al-Bukh?ri and Muslim] SubhanAllah, how accurate the Prophet (sallallahu 'alayhi wa sallam) was when he said that using a harsh tongue and swearing can be just as hurtful and detrimental as killing someone. And a man's greatness has been defined as his good manners and restraint of his tongue. Abu Musa Al-Ash`ari (RA) has reported: I asked the Messenger of All?h, ?allall?hu ‘alayhi wa sallam: “Who is the most excellent among the Muslims?” He said, “One from whose tongue and hands the other Muslims are secure” [Al-Bukh?ri and Muslim]. Impact of Verbal Abuse in Marital Relationship Islam views a man and woman's marital relationship as more than just a contractual arrangement for them to coexist financially and physically. In order to live a happy, fulfilling life and carry on the family line, marriage is an important agreement and a blessing from Allah. In Islam, the development of peace and love between the couples is the main objective of marriage. The foundation of the marriage should be based on peace, love, and kindness. These three principles encompass Islamic marriage. The husband and wife have a responsibility to make sure that they are a cause of peace and comfort for one another. Allah says in Surah Ar-Rum, verse 21: “And one of His signs is that He created for you spouses from among yourselves so that you may find comfort in them. And He has placed between you compassion and mercy. Surely in this are signs for people who reflect” [30:21]. Hence, if the partner is abusive then how it is possible to have peace and tranquility in relationship of husband and wife? Islam is the religion of peace; this is why Islam has put emphasis multiple times on speak with kindness. Emotional abuse is a usually result of anger. Sometimes people frequently insult or label others with abusive names when they are furious. Being easily and rapidly furious with one another might result in emotional abuse. The Prophet (peace and blessings be upon him) urged us to restrain our rage, refrain from insulting one another and using bad language, and never point a weapon in the direction of another person. This broad instruction was meant for everyone, but in a marriage, it needs to be taken much more carefully. Above verses and hadith says very clearly about the importance of kindness towards others. Islam discourages verbal abuse strictly. Knowing the damage of mental health through verbal abuse, we as Muslims should follow the teachings of Islam and adopt kindness and spread peace around. Following verse of Quran is concluding beautifully this whole blog: “Kind words and forgiveness are better than charity followed by injury. And Allah is Self-Sufficient, Most Forbearing [2: 263]”. We pray go Allah Almighty to give us permission to read, understand and follow Quran, hadidth. Ameen Allah Hafiz ===============================================

@islamichistory813 #Sajdah #Prayer #IslamicRulings What are the rulings and how many types have Sajdah? Asslamoalaikum, In this educational video, we explore the rulings and types of Sajdah in Islam. Understanding the various types of Sajdah is essential for performing prayers correctly. Watch this video to learn more and share with others who may benefit. We pray to Allah Almighty to give us permission to read understand Quran wa Hadith, Ameen Allah hafiz

#islamichistory813 #islamiccaliphate #education #UmayyadCaliphate #MarwanibnMuhammad #history Fourteenth and Last Caliph of Umayyad Caliphate Marwan ibn Muhammad ibn Marwan Asslamoalaikum sisters brothers friends and elders, Learn about the Fourteenth and Last Caliph of Umayyad Caliphate, Marwan ibn Muhammad ibn Marwan, in this educational and informative video. Discover the history and legacy of this historical figure. Share this video to spread knowledge about this important era in Islamic history. Marwan ibn Muhammad ibn Marwan commonly known as Marwan II, was the fourteenth and last caliph of the Umayyad Caliphate, ruling from 744 until his death. His reign was dominated by a civil war, and he was the last Umayyad ruler to rule the united Caliphate before the Abbasid Revolution toppled the Umayyad dynasty Marwan ibn Muhammad was a member of the Marwanid household of the Umayyad Caliphate. His grandmother was named Zaynab. Marwan's father was Muhammad ibn Marwan, who was the son of the fourth Umayyad Caliph Marwan I (r.?684–685), and hence half-brother to fifth Umayyad Caliph Abd al-Malik ibn Marwan (r.?685–705).[1][incomplete short citation][2][incomplete short citation] His mother was a woman who's mostly unnamed, however sometimes is called Rayya or Tarubah, and is likely of non-Arab origin (a Kurd according to most accounts). Some have referenced that his mother was already pregnant with Marwan before his legal father, Muhammad, bed her, thus making the child not his.[3] A couple sources report that Muhammad had taken her captive during the suppression of Ibn al-Zubayr's revolt, prior to her capture she was either Ibn al-Zubayr's slave or his cook, Zumri.[4][incomplete short citation] These two men were believed to be Marwan's real biological father by Umayyad contenders.[5] There is much doubt and dispute on his mother's name but she was most commonly known as Umm Marwan (meaning "Mother of Marwan"). Early life In 732–733, Caliph Hisham appointed Marwan governor of Armenia. In 735–736, Marwan invaded Georgia, devastated it and then took three fortresses of the Alans and made peace with Tumanshah. In 739–740, he launched further raids and obtained tribute. In 744–745, on hearing news of the plot to overthrow al-Walid II, Marwan wrote to his relatives from Armenia strongly discouraging this. He urged them to harmoniously preserve the stability and well-being of the Umayyad house, however, 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.[6] Reportedly, Marwan II, who for several years had supervised the campaigns against the Byzantines and the Khazars on the Caliphate's northwestern frontiers, had considered claiming the caliphate at the death of al-Walid II, but a Kalbi rebellion had forced him to wait. Instead, Yazid III appointed him governor to Upper Mesopotamia and he took up residence in the Qays-dominated city of Harran.[7] Throughout Yazid III's Caliphate Marwan remained a governor and he didn't claim the throne for himself. Reign When Yazid III persisted in overthrowing al-Walid II, Marwan at first opposed him, then rendered allegiance to him. On Yazid's early death (Yazid named his brother Ibrahim ibn al-Walid as his successor. Yazid fell ill of a brain tumour[8]), Marwan renewed his ambitions, ignored Yazid's named successor Ibrahim, and became caliph. Ibrahim initially hid, then requested Marwan give him assurances of personal safety. This Marwan granted and Ibrahim even accompanied the new caliph to Hisham's residence of Rusafah. Marwan named his two sons Ubaydallah and Abdullah heirs. He appointed governors and proceeded to assert his authority by force. However, the anti-Umayyad feeling was very prevalent, especially in Iran and Iraq. The Abbasids had gained much support. As such, Marwan's reign as caliph was almost entirely devoted to trying to keep the Umayyad empire together. Marwan took Emesa (Homs) after a bitter ten-month siege. Al-Dahhak ibn Qays al-Shaybani led a Kharijite rebellion. He defeated the Syrian forces and took Kufa. Sulayman ibn Hisham turned against Marwan, but suffered a severe defeat. The Kharijites advanced on Mosul and were defeated. Sulayman joined them. Al-Dahhak's successor al-Khaybari was initially successful in pushing back Marwan's center and even took the caliph's camp and sat on his carpet. However, he and those with him fell into fighting in the camp. Shayban succeeded him. Marwan pursued him and Sulayman to Mosul and besieged them there for six months. Then, reinforced, the caliph drove them out. Shayban fled to Bahrayn where he was killed; Sulayman sailed to India. In Khurasan there was internal discord, with the Umayyad governor Nasr ibn Sayyar facing opposition from al-Harith and al-Kirmani. They also fought each other. In addition, Abbasid envoys arrived. There had long been religious fervor and a kind of messianic expectation of Abbasid ascendency. During Ramadan of 747 (16 May – 14 June), the Abbasids unfurled the standards of their revolt. Nasr sent his retainer Yazid against them. Yazid, however, was bested, taken, and held captive. He was impressed by the Abbasids and when released told Nasr he wanted to join them, but his obligations to Nasr brought him back. Fighting continued throughout Khurasan with the Abbasids gaining increasing ascendency. Finally, Nasr fell sick and died at Rayy on 9 November 748 at the age of eighty-five. Marwan campaigned in Egypt in 749 to quell the Bashmuric Revolt and secure his rear, but his campaign was a failure.[9] The Abbasids, meanwhile, achieved success in the Hijaz. Marwan suffered a decisive defeat by Abu al-Abbas al-Saffah on the banks of the Great Zab, called Battle of the Zab. At this battle alone, over 300 members of the Umayyad family died. Marwan fled, leaving Damascus, Jordan and Palestine and reaching Egypt, where he was caught and killed on 6 August 750. His heirs Ubaydallah and Abdallah escaped to modern Eritrea. Abdallah died in fighting there. Marwan's death signaled the end of Umayyad fortunes in the East and was followed by the mass killing of Umayyads by the Abbasids. Almost the entire Umayyad dynasty was killed, except for the prince Abd ar-Rahman who escaped to Spain and founded an Umayyad dynasty there. In Egypt, Marwan's tongue was fed to a cat. We pray to Allah Almighty to give us permission to read Quran wa Hadith and also permit us to read, understand our Islamic history. Ameen Allah Hafiz ================================================

@islamichistory813 #Islam #misconceptions #education #learnmore What are the five misconceptions about Islam? Asslamoalaikum, In this educational and informatic video, we debunk the top five misconceptions about Islam. Learn more about the truth behind common misunderstandings and gain a clearer understanding of this major world religion. Don't miss out on this opportunity to broaden your knowledge and watch complete video Islam is a beautiful religion that is widely practiced by millions of people around the world. At its core, Islam emphasizes the importance of compassion, kindness, and social justice, which are all central values that guide the lives of Muslims. The teachings of Islam also emphasize the importance of education, personal responsibility, and self-discipline, which are all traits that help individuals to lead successful and fulfilling lives. Islam is a religion that encourages individuals to strive for personal and societal excellence, and its beauty lies in its ability to promote love, peace, and harmony amongst people of all backgrounds and beliefs. Islam is currently portrayed in the media as the most intolerant religion. The people who are unaware about this religion will keep hating it until they are informed the truth that Islam is the most acceptable religion and the perfect way of life. People who don’t have Islamic knowledge are those who carry several misconceptions towards Islam. Following are some common misconceptions considering the religion “Islam”: Muslims says Pork is Haram for no Reason Pork is forbidden by God. Even in the bible, there are several references where swine meat is prohibited. Apart from this there are 70 diseases associated with swine meat; amongst them the most dangerous is tapeworm for which there is no cure. It also harms and damages human organs permanently. Even if a pig is raised on farm and its meat is cooked at high temperature with full perfection, these types of germs never die. In Surah Albaqarah, verse 173, the Quran states: "He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, Allah is Forgiving and Merciful [2:173]." While there are health concerns associated with consuming pork, such as the potential transmission of diseases and parasites. Moreover, pig is a shameless animal because it eats human excreta. Therefore the people who eat this animal are also shameless. Going Around the Kabah Is Idol Worship. Islam is the only religion that actively opposes the worship of idols. Muslims only worship Allah not Kabah, circumambulating the Kabah Muslims chant: La Illa Ha Ill-lal-lah. (There is no object worthy of worship but Allah). Muslims pray together as a community under the Kabah. If Muslims prayed in any direction they choose, it would be chaotic. Many people also claim that Muslims are idol worshippers because they kiss the black rock at Kabah. Muslims do only because they witnessed the prophet (S.A.W) doing it. This black stone is powerless as it can’t harm anyone nor benefit someone. Furthermore, in past the call to prayer was given by standing on the top of Kabah. If Muslims were idol worshippers, would they stand on top of their idol and call everyone to pray? Does a Christian or Hindu stand on the top of their idol and call others to worship? During the Tawaf ritual, Muslims walk counter-clockwise around the Kaaba seven times while reciting prayers and supplications. The Tawaf is a symbolic act of unity and devotion to Allah, as Muslims from all over the world, regardless of their nationality or ethnicity, come together to perform the same ritual around the same sacred structure. The Kaaba is therefore a central symbol of the only ‘unity’ of the Muslim community and its devotion to Allah. Men have more rights than women The misconception that men have more rights over women in Islam is a result of a misinterpretation of some Quranic verses and Hadiths (sayings and actions of Prophet Muhammad). In fact, Islam teaches that men and women are equal in their fundamental human dignity and worth, and both are entitled to the same rights and responsibilities. While it is true that there are some gender-specific rights and responsibilities in Islam, they are based on differences in physical and biological makeup rather than any inherent superiority of one gender over the other. For example, in Islamic law, men are generally considered responsible for providing for the financial needs of their families, while women are responsible for the care of children and the household. However, these gender-specific roles do not imply any inherent superiority of one gender over the other. Furthermore, the Quran and the Hadiths emphasize the importance of treating women with respect, kindness, and fairness. The Quran explicitly prohibits any form of physical or emotional abuse towards women, and it encourages men to be compassionate and just towards their wives. Prophet Muhammad himself also demonstrated a high level of respect and consideration towards women, and he spoke out against any mistreatment or injustice towards them. Unfortunately, the misconception that men have more rights over women in Islam has been perpetuated by cultural practices and attitudes in some Muslim-majority societies. These practices are not rooted in Islamic teachings but rather reflect social and cultural norms that have developed over time. It is important to distinguish between the cultural practices and attitudes that may discriminate against women and the true teachings of Islam, which emphasize equality and respect for all people, regardless of gender. Islam is violent and spread its word by Sword There is nothing far from the truth. There were Islamic traders who served as outstanding role models in the spread of Islam. The author of the book “Islam at crossroads” says that belief is a myth. Look at the population of Coptic Christians in Egypt. The total is 14 million. Why couldn’t the Arabs have wiped them out or forced them to convert to Islam? Consider India, in the past 10000 years that the Muslims ruled over the subcontinent, anyone may have been forcefully converted to Islam. How can anyone explain that there are 800 million Hindus still in India? Which Muslim army travelled to Malaysia and Indonesia to convert them? Every individual accepted Islam because of the good behavior of the Muslim traders. It is the sword of the intellect that converts people. Capital Punishment is Barbaric. Islam mandates the capital punishment for some crimes for example rape, murder, etc. This is to protect society against criminals and anti-social elements. Every day, there are 2713 rapes in the USA. Islam imposes the death sentence as the punishment so that the criminals can’t repeat this act and also to teach lesson to others. This punishment is considered severe by Americans. According to them a rapist should be sent to jail after his first rape. If a criminal commits another rape after his release then it’s ok to put him to the death. Statistics in the USA shows that 95% of rapists rape again after being released from prison. Islam prevents this second rape by announcing strict punishments. Islam is not strict religion; however, at some places Unfortunately, there are many misconceptions about Islam that are widely held, and it is important to address and correct them. These misconceptions often stem from a lack of knowledge and understanding of the true teachings of Islam and are perpetuated by negative media coverage and stereotypes We pray go Allah Almighty to give us permission to read, understand and follow Quran, hadidth. Ameen Allah Hafiz ======================================

@islamichistory813 #Education #Prophets #Angels #IslamicKnowledge #betterr Are the Prophets, peace and blessings be upon them, are better than the angels? Asslamoalaikum In this educational video, we explore the question: Are the Prophets, peace and blessings be upon them, better than the angels? Join us as we delve into this intriguing topic and uncover the wisdom behind the hierarchy of these two divine beings. Share this video with your friends and family to spread knowledge and understanding. We pray to Allah Almighty to give us permission to read understand Quran wa Hadith, Ameen Allah hafiz =============================================

@islamichistory813 #islamiccaliphate #thirteenthumayyadcaliph #UmayyadCaliph #IbrahimibnAlWalid #Education Thirteenth Umayyad Caliph Ibrahim ibn al-Walid ibn Abd al-Malik Asslamoalaikum sisters brothers friends and elders, Learn about the Thirteenth Umayyad Caliph, Ibrahim ibn al-Walid ibn Abd al-Malik, in this educational and informative video. Discover the history and significance of his rule in the Umayyad Caliphate. Share with your friends to spread knowledge about this important figure in Islamic history. Ibrahim ibn al-Walid ibn Abd al-Malik was the thirteenth Umayyad caliph, ruling the briefest from October 744 until his abdication in. December 744. A son of Caliph al-Walid I, Ibrahim was the penultimate caliph of the Umayyad Caliphate. His mother was a slave concubine named Su'ar or Budayra Yazid III named his brother Ibrahim as his successor. Yazid fell ill of a brain tumour[2] and died on October 3 or 4, 744. Ibrahim duly succeeded him. Ibrahim ruled for two months in 744 before he abdicated, and went into hiding out of fear of his political opponents. The shortness of this time and his incomplete acceptance led Muhammad ibn Jarir al-Tabari to state that he did not succeed in becoming caliph. However, al-Tabari (p. 13) does record that Ibrahim as caliph did confirm the appointment of Abdallah ibn Umar as governor of Iraq. Ibrahim was named heir apparent by his brother Yazid III. Marwan II decided to oppose Yazid III, and even though he later gave allegiance to Yazid, on the early death of that caliph, Marwan continued his own ambitions. Ibrahim requested and was granted Marwan's assurance of personal safety. He travelled with Marwan to former Caliph Hisham's residence at Rusafah in Syria. Like most members of the Umayyad family, Ibrahim was executed by the Abbasids in 750 We pray to Allah Almighty to give us permission to read Quran wa Hadith and also permit us to read, understand our Islamic history. Ameen Allah Hafiz

@islamichistory813 #WhatIslamSaysAboutLGBT #Homosexuality Asslamoalaikum sisters brothers friends and elders we are discribing in this informatic video about that What is LGBT and Islam says about LGBT? Peoples Curious about what Islam says about the LGBT community? This educational informatic video delves into the topic, providing insights into the perspective of Islam on LGBT issues. Learn more about this important discussion and broaden your understanding of diverse viewpoints and watch complete video The word "lesbian" is derived from the ancient Greek island of Lesbos, which was home to Princess Shappo as well as Athis, two homosexual women. Lesbos was located in the centre of the Egis Ocean. As a result, the women who attracted one another were labelled lesbian or lesbo. They are females who assist other females in terms of sexual orientation. Gay sexes are those that model their sexual orientation after other men. They are categorised as homosexuals since they are both lesbian and gay. Individuals who have a sexual mutual attraction to individuals of both gender identity, including both men and women, are referred to as bisexuals or pansexuals. The heterosexual and gay sexual orientations are divided into the third category. Since transgender does not involve sexual orientation, it distinguishes itself from the previous three categories. Reality of LGBT All of genders mentioned above including lesbian, gay, bisexual, and transgender are men made and it is all psychological aspects not something natural. Being psychological doesn’t always means naturally built. For example, if a person gets panic attacks, then there must be something reason behind and anxiety attacks are not gotten by a person from birth. Similarly, if someone says that he is gay or she is lesbian then it is absolutely due to their own will. Such negative feelings could be controlled and who control getting into such haram things would indeed be rewarded in both worlds. Who are Transgender? People who identify as transgender do not necessarily fit into the sex they were given at birth. Transsexuals are some transgender individuals who want medical help to transfer their sex from one sex to another. For Muslim transgender people, the perspective of Islamic law and research on the issue of transgender sex-reassignment surgeries is still a crucial issue. Both Sunni and Shi'a classical thinkers considered this procedure to be primarily immoral and so forbidden (haram) in Islam. Gender Reality in the light of Quran The Quran has explicitly stated that mankind has been divinely created from a male and a female. Allah states clearly in Surah Al-Hujurat, verse 13: “O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may ?get to? know one another. Surely the most noble of you in the sight of Allah is the most righteous among you. Allah is truly All-Knowing, All-Aware” [49: 13]. The above verse states clearly that mankind can only be formed by the pair of two opposite genders (male and female). Moreover, a child is also raised under the care of both man and woman. No same gender could give birth to a child or raise a child. One of the most important duties in a marriage is to dedicate the life, and quality time for raising good humans for the betterment of this world. How this could be possible if same genders are feeding their own evil lust? Most importantly reproduction is not possible through same gender as per nature. Allah has further discussed the creation of human in Surah Al-Nisa, verse 1: “O humanity! Be mindful of your Lord Who created you from a single soul, and from it He created its mate, and through both He spread countless men and women. And be mindful of Allah—in Whose Name you appeal to one another—and ?honour? family ties. Surely Allah is ever Watchful over you” [4:1]. There are clearly too many texts in the Quran which discuss the two sexes for us to argue against the existence of sex roles, and the Quran makes no mention of anything else. Unquestionably, there are many Islamic juridical and social rules that apply differently to men and women. These rules can be seen in all legal literature and span from the initial chapters on purification to the last chapters on inheritance. Distinction between biological sex and psychological gender There could be a certain validity to the modern division between psychological or cultural gender and biological sex (for instance, it is right to say that certain aspects of traditional gender roles are culture based). Nevertheless, it is absolutely false to assert that "gender" in its totality is a societal concept with no meaningful connection to biological sex. Male and female bodies differ in terms of their DNA. Because men and women differ from one another in far too many ways—physically, medically, biologically, emotionally, and a plethora of other ways—the Shari'ah outlined each gender's roles clearly. Therefore, in order to follow the Shariah, one must declare their gender as that of their biological sex (personal pronouns included) and comply with the rules that go along with their gender. We pray go Allah Almighty to give us permission to read, understand and follow Quran, hadidth. Ameen Allah Hafiz =======================================

@islamichistory813 #WhatAreTheThreePromises #Allah #Education What are the three promises which Allah almighty taken from all the chidrens of Adam? Asslamoalaikum sisters brothers friends and elders, In this educational video, we explore the three promises that Allah almighty has taken from all the children of Adam. Understanding these promises is crucial in our faith and relationship with our Creator. Watch to learn more about these important commitments and share this knowledge with others. We pray to Allah Almighty to give us permission to read understand Quran wa Hadith, Ameen Allah hafiz

@islamichistory813 #12thCaliphe #YazidibnalWalid, Education, 12th Caliphe Yazid ibn al-Walid commonly known as Yazid III Asslamoalaikum sisters brothers friends and elders, we are discribing about 12th Caliphe Yazid ibn al-Walid commonly known as Yazid III, was the twelfth Umayyad caliph, ruling upto until his death in month of October. in this educational video. Discover his contributions and impact on history. Share this video to spread knowledge about this important figure. Yazid was the member of the influential Umayyad dynasty. His father, al-Walid was survived by several sons: al-Ya'qubi names sixteen,[1] while historian al-Tabari (d. 923) names nineteen.[2] Yazid III was the grandson of great Umayyad caliph Abd al-Malik and his grand mother was Wallada bint al-Abbas ibn al-Jaz al-Absiyya. Yazid was the son of a Persian princess who had been given as a concubine to Caliph al-Walid I.[3] His mother was Shah-i Afrid, a daughter of Peroz. Al-Tabari quotes a couplet of Yazid's on his own ancestry:[4] I am the son of Chosroes, my ancestor was Marwan,Caesar was my grandsire and my grandsire was Khagan. Tabari further records descriptions of Yazid as being tall and handsome. During the reign of his cousin al-Walid II, Yazid 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 (believers in human free will).[6] Yazid slipped into Damascus and deposed Walid in a coup, following this up with a disbursement of funds from the treasury.[7] According to Yazid's own account, Yazid sent Abd al-Aziz ibn al-Hajjaj ibn Abd al-Malik to meet Walid at al-Bakhra'.[8] '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.[9] Yazid had Walid's head hoisted "on a lance and paraded around Damascus"; Yazid then imprisoned Walid's sons 'Uthman and Hakam,[10] whom Walid had designated as his heirs.[11] On accession, Yazid explained that he had rebelled on behalf of the Book of Allah and the Sunna of His Prophet, and that this entailed ensuring that the strong not prey upon the weak. He promised "to engage in no building works, squander no money on wives or children, transfer no money from one province to another" without reason, "keep no troops on the field too long", and not to overtax the ahl al-dhimma; instead, he would eschew discrimination and would make his payments on time. He promised abdication if he failed to meet these goals, and held in principle to al-amr shura – to an elected caliphate.[13] Tabari records Yazid's nickname "the Diminisher" (Naqis), given because he reduced military annuities by 10%,[14] whereas his predecessor had promised a raise. According to Islamic popular tradition, recorded in an apocalyptic style, Yazid would go himself into the marketplace.[15] The city of Homs refused allegiance to Yazid, and there were several other dissident movements against him.[16] Another cousin, Marwan ibn Muhammad ibn Marwan, governor of Armenia, had initially supported Walid and on Walid's death entered Iraq to avenge him.[17] Marwan eventually rallied around Yazid. Reign Yazid appointed Mansur ibn Jumhur to replace Yusuf ibn 'Umar as governor of Iraq. On May 15, Yazid wrote a letter, preserved from oral sources in al-Mada'ini (reproduced in Tabari) and in al-Baladhuri. It supports the Umayyad dynasty up to but not including "the enemy of Allah" al-Walid II, at which point it lays out Yazid's version of the event at al-Bakhra'. At the end, Tabari's rendition has Yazid exhorting the Iraqis to follow Mansur ibn Jumhur.[18] Yusuf ibn 'Umar was subsequently imprisoned and later killed by the son of Khalid ibn 'Abdallah al-Qasri. Mansur attempted to dismiss the Khurasani governor Nasr ibn Sayyar, but Nasr refused to accept this. Facing opposition from Juday al-Kirmani, Nasr invited al-Harith ibn Surayj to return from his thirteen-year stay in Turgesh territory. Al-Harith arrived wearing a fine suit of armour the Khaqan had given him and gained the support of many people in Khurasan. Death Yazid ruled the Umayyad Caliphate from April 744 to 4 October 744. Yazid named his brother Ibrahim as his successor. Yazid fell ill of a brain tumour[19] and died on October 3 or 4, 744. Ibrahim duly succeeded him. Allah hafiz

@islamichistory813 #aqeedah #ignorancefiqh #tawheedandaqeedah #ecusedforignorance Asslamoalaikum, sisters brothers friends and elders, today we are discribing that Who are the ones who will be excused for ignorance about ‘aqeedah and matters of fiqh? Question Who are the ones who will be excused for ignorance? Will a person be excused for ignorance about matters of fiqh, or about matters of ‘aqeedah and Tawheed? What is the duty of the scholars with regard to this matter? Claiming that one is ignorant or using this as an excuse is a matter which needs further discussion. Not everyone can be excused for his ignorance. With regard to the things which were brought by Islam, which the Messenger (peace and blessings of Allaah be upon him) explained and which were made clear in the Book of Allaah and are widely known among the Muslims, no claim of ignorance will be accepted in these cases, especially in matters with have to do with ‘aqeedah and the basics of religion. Allaah sent His Prophet (peace and blessings of Allaah be upon him) to teach the people their religion and explain it to them, and he conveyed the message clearly and explained to the ummah the truths of their religion. He explained everything and left them with a clear path which is always obvious. In the Book of Allaah there is guidance and light. If some people claim to be ignorant about things which are known to be essential parts of the religion and which are well known among the Muslims, such as claiming to be ignorant about shirk and worshipping anything other than Allaah, or claiming that salaah is not obligatory, or that fasting Ramadaan is not obligatory, or that paying zakaah is not obligatory, or that doing Hajj when one is able to is not obligatory – in these and similar matters, claims of ignorance are unacceptable from those who live among the Muslims, because they are matters which are well known among the Muslims. They are known to be essential parts of the Muslim religion and are widely known among the Muslims, so the claim of ignorance of these matters is unacceptable. This is the case if a person were to claim that he does not know that what the mushrikeen do at the graves or idols is wrong, when they call upon the dead, seek their help, offer sacrifices to them and make vows to them, or offer sacrifices to the idols, stars, trees or rocks; or seek healing or help against their enemies from the dead or idols or jinn or angels or Prophets… All of these are things which are known essentially in the religion that they are major shirk (al-shirk al-akbar). Allaah explained this clearly in His Book, and His Messenger (peace and blessings of Allaah be upon him) explained it clearly. He remained in Makkah for thirteen years warning the people against this shirk, and he preached the same message in Madeenah for ten years, explaining to them that it is obligatory for their worship to be purely and sincerely for Allaah Alone, and reciting to them the Book of Allaah, such as the verses (interpretation of the meaning): Allah said in Al Israa verse 23 “And your Lord has decreed that you worship none but Him” And said in Al Faatihah verse 5 “You (Alone) we worship, and You (Alone) we ask for help (for each and everything). And in surah al-Bayyinah 5 Allah Almighty “And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him) “So worship Allaah (Alone) by doing religious deeds sincerely for Allaah’s sake only. Surely, the religion (i.e. the worship and the obedience) is for Allaah only [al-Zumar 39:2-3] “Say (O Muhammad): ‘Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists). He has no partner. And of this I have been commanded, and I am the first of the Muslims.’” [al-An’aam 6:162-163]

@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