Martyrdom of Imam al-Hussain (Radhi Allah Anhu)

The Prophet said: Hussain is from me and I am from Hussain [Narrated in Jami’ Tirmidhi in Merits of Al-Hassan and Hussain, Hadith No.3708, where he declared it Hasan (fair).

The major trait of Ahlus Sunnah Wal Jamm’ah is immense love for the family of Prophet especially his grandsons whom he himself loved immensely. To write a detailed biography on merits of his 2 grandsons would require uncountable pages therefore we have taken detailed extracts from the famous history work called “Al Bidayah Wal Nihayah written by Imam Ibn Kathir (rah)” It mentions virtues of Imam Hussain (Radhi Allah Anhu), his martyrdom, “what actually happened” “who was behind his martyrdom” “who fought him” “where” “when” “how” and why?” and the correct way of how we should remember him.

The Bouquet of flowers!

Below are detailed extracts from Imam Ibn Kathir (Rahimuhullah)’s famous Al Bidayah Wal Nihayah – Volume 8 Pages 195-250

Imam Ibn Kathir (rah) writes: You are Hussain bin Ali bin Abi Talib bin Abdul Muttalib bin Hashim Abu Abdullah al Qarshi al Hashimi (Radhi Allaho Anho), the grandson (of Prophet), son of his daughter Fatima Az Zahra (Radhi Allah Anha), bouquet of flowers for Prophet (salallaho alaihi wasalam) in this world who got martyred in Karbala. You were born after your brother Al-Hassan(RA) who was born in 3 AH … and martyred at the age of 54 on the day of Friday the 10th Muharram.

It is narrated from Prophet (salallaho alaihi wasalam) that he placed his (blessed) saliva on his Lips, made dua for him and named him Hussain (RA).. Zubair bin Bakkar(rah) narrated that Imam Hassan (RA) resembled the Prophet (salallaho alaihi wasalam)’s looks whereas Imam Hussain (RA) resembled the Prophet (salallaho alaihi wasalam)’s body….

The Prophet (salallaho alaihi wasalam) used to honour them both and deal with them very gently, the net result is that Hussain (RA) lived during the times of Prophet (Salallaho alaihi wasalam) and attained his Suhbah till the Prophet (saw) died being happy with him [Note: This is perfect example of him being a Sahabi, whereas Yazid was not, so those who send Yazid to paradise and hypocritically use Radhi Allah with him though they deem it impermissible for other non- Sahaba should have some shame and fear Allah]

Hadrat Abu Bakr (RA) used to respect you immensely, so did Umar (RA) and Usman (RA), you stayed with your father (Ali RA) and narrated from him, also took part in the battles of Jamal and Safeen alongside your father, you were an obedient son till finally your father got martyred…..When Ameer Mu’awiya (RA) became Khalifa, you used to visit him with your brother and Mu’awiya (RA) used to honour you by welcoming you with many gifts, It is said that he gave you both 2 hundred thousand dirhams in a single dayContinue reading


The Ahkam (Laws) and Classification Of Zulm (Oppression) In Islam

The Categories of Oppression

To understand the topic of oppression, we can divide the subject matter into 5 areas;

  1. – Al-Zulm: Oppression.
  2. – Al-Zaalem: the Oppressor
  3. – Al-Mu’aawin A’la Al-Zulm: the Collaborator
  4. – Al-Saaket Ala Al-Zulm: The one who is Silent about the oppressors or oppression.
  5. – Al-Mazloum: the Oppressed.


The Meaning of Al-Zulm in Arabic

The word Al-Zulm (oppression) is opposite to the word Al-A’del (justice) and is derived linguistically from the word Zalama which means the following: Injustice, Darkness, Aggression, Doing the Inappropriate and Preventing a right etc.

The Definition of Al-Zulm or Oppression In Juristic Terminology

Al-I’tidaa Ala Al-Huqouq Bedoun Wajih Shar’ie – Aggression against Rights without a Divine Permit.

The Types of Rights or Al-Huqouq:

  1. – Haq ul-Allah or Rights of Allah: e.g. Legislation, Worship, etc.
  2. – Haq ul-A’bid or Rights of the Servant: e.g. Protection of his/her life, money etc.
  3. – Haq ul-Ummah or Rights of Muslims: e.g. Unity, Leadership, Authority etc.
  4. – Haq ul-A’aam or Public Rights: e.g. Protecting the environment, public property, animals, rivers etc.
  5. – Haq ul-lmaam or Rights of the state: e.g. Obeying the rules and regulations of the state i.e. Khaleef. Continue reading

Fiqh of The Sunna (Nafl) Prayers

An exposition of the sunna prayers not directly related to the obligatory prayers

Answered by Sidi Fadi Qutub Zada

In the name of Allah, Most Merciful and Compassionate.

All praise is to Allah, Lord of the worlds.

And all blessings and peace to our Master Muhammad, his family, and companions

The Messenger of Allah (Allah bless him and give him peace) related from Allah Most High that He said,

“… And my servant continues to draw closer to me by voluntary actions until I love him…” [Bukhari]

There are ten main voluntary prayers not directly related to the obligatory prayers.

The Salutation of the Mosque Prayer (Tahiyyat al-Masjid)

On the authority of Abu Qatada (Allah be pleased with him) he said, “The Messenger of Allah (Allah bless him and give him peace) said: ‘If any of you enters the Mosque, let him not sit until he prays two rakats.'” [Bukhari & Muslim]

And on the authority of Abu Dhar (Allah be pleased with him) he said, “I entered the mosque, and there was the Messenger of Allah (Allah bless him and give him peace) sitting alone, so he said: ‘Oh Abu Dhar, Truly the mosque has a greeting, and indeed its greeting is two rakats, so stand up and pray them.'”[Reported by Ibn Hiban in his Sahih]

Ibn Abidin explains in his commentary Radd al-Muhtar on al-Durr al-Mukhtar that, “What’s intended by it (i.e. greeting the mosque) is drawing nearer to Allah not to the mosque, because a man if he enters the house of a king greets the king not his house.” [Radd al-Muhtar ‘ala al-Durr al-Mukhtar, 1:456] Continue reading

The Fiqh of Sending Peace and Blessings on the Prophet

( Allah bless him with the best of blessings and give him the most perfect of peace)

Answered by Shaykh Sohail Hanif, SunniPath Academy Teacher

In the name of Allah, the inspirer of truth. All praise is to Allah, Most Merciful and Compassionate, and all blessings and peace to our Master Muhammad, his family, companions, and those who follow them.

Allah most high says “Allah and his angels send blessings on the prophet, o you who believe, send blessings on him and salute him with all respect.” [Qur’an, 33:56]

The messenger of Allah (Allah bless him and give him peace) said “the one in whose presence I am mentioned and does not send blessings on me is a miser.” [reported by Tirmidhi, who declared it well and rigorously authenticated]. The meaning of sending blessings on the Prophet (Allah bless him and give him peace)

The great 19thCentury Shaykh al-Azhar, Imam Bajuri mentions in his supercommentary (hashiya) on the Sanusiyyain aqida,

“There are three meanings for salat (‘sending blessings’):

The first is purely linguistic and it is prayer (du`a) in it’s most general sense.

The second is purely legal and it is the spoken elements and physical actions that start with the saying Allahu Akbar(‘Allah is most great’) and ends with the greetings of peace (taslim), with specific preconditions. [f: Namely, the ritual prayer.]

The third is both linguistic and legal. According to the majority, it is mercy when attributed to Allah; and seeking forgiveness (istighfar) when attributed to any other than Him, whether angels and others…

As for the word ‘salam’, it’s meaning is security. The purpose of this is to reassuring the Prophet (Allah bless him and give him peace) about what he fears for his nation…Some have explained it as greeting, meaning, when attributed to Allah, that He address him with His beginninglessly eternal speech to indicate the loftiness of his immense rank.” [Ibrahim al-Bajuri, Hashiya al-Bajuri `ala al-Sanusiyya, pg 7, Mustafa al-Babi al-Halabi] Continue reading

The Fiqh of Right and Wrong: How to command the good and forbid the wrong

Answered by Shaykh Faraz Rabbani


If one is teaching a classroom filled with male and female youths that belong to Muslim parents, it would be permissible to teach them, regardless if one or two of them were adults but not wearing hijab?


Walaikum assalam,

I pray this finds you in the best of health and spirits.

This follows the ruling of commanding the good and forbidding the wrong. The essential purpose of commanding the good and forbidding the evil is to increase the good, and reduce wrong.

As such, it must be done after clear thinking and proper assessment of the situation, and possible outcomes. Until reasonably sure that one’s words or actions will be of benefit (the least of which would be to affirm the truth, even if it is not heeded), and bereft of harm, one should not act. The scholars deduce this from the Prophet’s words (Allah bless him and give him peace), “Whoever believes in Allah and the Last Day, let him say what is good or remain silent.” [Bukhari and Muslim]

Imam Nawawi (Allah have mercy on him) said,

“Every legally responsible person should refrain from saying anything except when there is a clear advantage to speaking. Whenever speaking and not speaking are of equal benefit, it is sunna to remain silent, for permissible speech easily leads to that which is unlawful or offensive, as actually happens much or even most of the time – and there is no substitute for safety. The Prophet (Allah) bless him and give him peace) said,

“Whoever believes in Allah and the Last Day, let him say what is good or remain silent.”

This hadith, whose authenticity Bukhari and Muslim concur upon, is an explicit legal text indicating that a person should not speak unless what he intends to say is good, meaning that the benefit of it is apparent to him. Whenever one doubts that there is a clear advantage, one should not speak. Imam Shafi`i (Allah have mercy on him) said, “When one wishes to speak, one must first reflect, and if there is a clear interest to be served by speaking, one speaks, while if one doubts it, one remains silent until the advantage becomes apparent.” [Nawawi, al-Adhkar, as translated by Shaykh Nuh Keller, Reliance of the Traveller, r.1.1] Continue reading