ISLAMIC HISTORY

@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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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