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الحمد لله والصلاة والسلام على رسول الله وآله ورضي الله عن صحبه ومن والاه

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Seerah of the Prophet (صلى الله عليه وسلم)

Mu’adh bin Jabal (radiallahu anhu) reported: “I was o­nce riding behind the Prophet o­n a donkey, when he said to me: ‘Do you know what Allah’s right over His slave is and what the slave’s right over Allah is? I said: ‘Allah and His Messenger knows best.’ He (alayhi salatul wasalaam) said: ‘Allah’s right over His slaves is that they worship Him and not associate anything with Him (in worship). And the right the slaves have over Allah is that He doesn’t punish the o­ne who doesn’t associate something with Him (in worship).’ I said: ‘O Messenger of Allah! Shall I not give the people the good tidings of this?’ He said: ‘Do not inform them for they will rely (solely) o­n it.” [Reported by al-Bukhari (Book of Dresses, #5967), Muslim (Book of Faith: 48-51,53), At-Tirmidhi (Book of Faith, 2643, (5/26)), Ibn Majah (Book of Aseceticsim: 4269, (12/1435)), and Ahmad (3/260-261)]

General Meaning of the Hadith:

The Messenger of Allah (صلى الله عليه وسلم) explained in this hadeeth the main purpose for which Allah created the creation-which is: Singling Allah out alone for worship and sincerity to Him. Indeed this great right is for none other than Allah, the Creator, the Most Great, the o­ne who bestows his bounty and blessings.

The Messenger of Allah (صلى الله عليه وسلم) also explained what the slaves are deserving of from Allah of reward, if they fulfill this grand obligation of {Sincere Worship} that He will save them from the punishment of the Hellfire and allow them entrance into the Garden of Bliss. This is something, which the believer will be pleased with and find joy in. This is why Mu’adh said, asking permission of the Prophet (صلى الله عليه وسلم) : Shall I not give the people the good tidings (of this)?” However, the Messenger (صلى الله عليه وسلم) forbade Mu’adh from doing that for the benefit of his ummah and out of his love that they work earnestly in producing deeds and in those things that draw nearer to Allah. And it was so that they may compete with o­ne another in it, in order that through this effort, striving and competing, they will be able to achieve the highest levels with Allah. Contrary to this, if they desist from doing deeds and instead rely o­n the likes this promise, they will surely miss out much good and great reward.

Benefits from the Hadith:

The wisdom of Allah’s Messenger (صلى الله عليه وسلم) in teaching, such that he began this lesson by asking a question. This was so that it could be more firmly implanted in the soul and foremost in the understanding of the o­ne being taught. In it is proof of the humbleness and good manners of Allah Messenger (صلى الله عليه وسلم), such that he would ride upon a donkey with his Companions behind them. In it is a clarification of the greatest of Allah’s rights over His slaves, which is: Making Allah o­ne (Tawheed) and singling Him out alone for worship.

Allah will bestow the best of rewards upon His slaves for fulfilling this right. It is recommended to give good tidinds to the Muslim of that which will bring him joy. Fear from relying solely upon Allah’s vast Mercy, for this kind of reliance has harmed many of the ignorant.

تجويد

The word “Tajweed” means to improve, make better. It is the Arabi word for elocution or the right pronunciation. It is the true knowledge and application of the rules which makes for proper recitation in reading al-Quran in the same manner as the Prophet Muhammad, peace be on him, recited the Scriptures and his application of the rules of recitation. Learn how to identify and use the 5 major areas used by the human body to pronounce the different Arabi letters. Utilizing and identifying the 17 different articulation points used to pronounce the 28 original letters of Arabi will have you on your way reciting al-Quran correctly and fluently, bi’idhnillaah.

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Kitab at-Tawheed Phases One & Two

The most fundamental principle is to establish the worship of Allaah – the Mighty and Majestic – as He – the One free from all defects – says:

“I did not create Jinn and man except to worship Me.”
Sûrah adh-Dhâriyât 5156

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Arabi Phase One

Is not knowing Arabic an Excuse ?

ash Shaykh Al ‘Allaamah Muhammad ibn Saaleh Al ‘Uthaymeen

Question: Barak Allaahu Feekum, is the fact that the Qur-aan was revealed in the Arabic language a justification or an excuse for non-Arabs (for not acting upon it) due to it not being revealed in their language?

Answer: No, non-Arabs do not have an excuse or a justification in that the Qur-aan is not in their language; rather it is upon them to learn the language of the Qur-aan, because if understanding the Book of Allaah or the Sunnah of the Messenger of Allaah (صلى الله عليه وعلى آله وسلم) is dependant upon learning the Arabic language, then learning Arabic becomes Waajib. This is because every action that has to be carried out, in order to be able to perform an obligation, acquires the ruling of being obligatory [or – All actions which if not performed first, an obligatory act can not be performed, acquire the ruling of being obligatory (even if they are not an obligation within themselves, such as walking to the Masjid for Salaatul Jamaa’ah (for men), since one cannot perform Jamaa’ah in the Masjid unless he walks there, the act of walking in order to get to the Masjid becomes Waajib upon that individual, and so on…)].

Basic Lessons for Every Muslim

“This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion”. (Soorah Al-Maa’idah 5:3)

“If anyone desires a religion other than Islam (submission to Allah (God) never will It be accepted of Him” (Soorah Aal’imraan 3:85)

“Abraham was not a Jew nor Christian; but an upright Muslim.” (Soorah Aal’imraan 3:67)

Summer Sessions begin June 22, 2012, bi’idhnillaah www.MadinahEdu.com

‘Uloom al-Quran

It is recommended for every Believing man and woman to recite the Book of Allah often, with due contemplation and understanding. This may be done by using a copy of the Qur’aan or from one’s memory. Allaah – the Most High – said: “This is a Book which We have sent down to you, full of blessings, that you may ponder over its Verses, and that men of understanding may remember.” [Soorah Saad 38:29]. And: “Indeed those who recite the Book of Allaah and offer the Prayer perfectly and spend in charity out of what We have provided for them – secretly and openly – hope for a sure trade-gain that will never perish. That He may pay the their wages in full and give them even more out of His Grace. Indeed, He is Oft-Forgiving, ready to appreciate good deeds.” [Soorah Fatir 35:29-30]

Tafsir Ibn Kathir 1st Juz

How Tafsîr is Performed

By Shaykh ul-Islâm ibn Taymiyyah rahimahullâh
From ‘An Introduction to the Principles of Tafsîr’
Published by al-Hidaayah Publishing and Distribution

If you ask what is the best method of tafsîr, the answer is that the best way is to explain the Qur’ân through the Qur’ân. For, what the Qur’ân alludes to at one place is explained at the other, and what it says in brief on one occasion is elaborated upon at the other. But if this does not help you, you should turn to the Sunnah, because the Sunnah explains and elucidates the Qur’ân. Imâm Abû ‘Abdullâh Muhammad Ibn Idrîs ash-Shâfi’î has said: “All that the Prophet, peace be upon him, has said is what he has derived from the Qur’ân.” Allâh has said:

We have sent down to you the book in truth that you may judge between me, as Allâh guides you; so do not be an advocate for those who betray their trust. [al-Qur’ân 4:105]

We have sent down to you the message that you may explain clearly to people what has been sent to them, and that they think over it. [al-Qur’ân 16:44]

We sent down the Book to you for the express purpose that you should make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe. [al-Qur’ân 16:64]

This is why the Prophet sallallâhu ‘alayhi wa sallam said:

Know that I have been given the Qur’ân and something like it. [Ahmad, Musnad, Vol. IV 131; Abû Dâwûd, Sunan, Sunnah, 5]

Namely the Sunnah. In fact, the Sunnah, too has been given to him through wahy as the Qur’ân, except that it has not been recited to him as the Qur’ân. Imâm ash-Shâfi’î and other scholars have advanced a number of arguments in support of this point; but this is not the place to quote them. [For discussion see ash-Shâfi`î, ar-Risâlah]

In order to understand the Qur’ân, you should first look to the Qur’ân itself. If that does not help, then turn to the Sunnah.

The Prophet sallallâhu ‘alayhi wa sallam sent Mu’âdh radiallâhu ‘anhu to Yemen and asked him: “How will you judge the cases (that come to you)?” He replied: “I will judge according to the Book of Allâh.” “But if you do not get anything there, what will you do?”, the Prophet sallallâhu ‘alayhi wa sallam asked. He said: “I will refer to the Sunnah of the Prophet sallallâhu ‘alayhi wa sallam.” “But if you do not get it even there, what will you do?”, the Prophet sallallâhu ‘alayhi wa sallam asked again. He replied: “I will exercise my judgment.” Hearing this the Prophet sallallâhu ‘alayhi wa sallam patted Mu’âdh radiallâhu ‘anhu on the shoulder and said: “Praise be to Allâh who has guided the Messenger of His Messenger to what pleases His Messenger.”

This hadîth has been reported in the Musnad and Sunan collections of hadîth with a good isnâd. [Ahmad, Musnad V:230, 236, 242; ad-Dârimî, Sunan, Muqaddimah, 30; at-Tirmidhî, Sunan, Ahkâm, 3; Abû Dâwûd, Sunan, Adhiyah, 11.]

When you do not get any help from the Qur’ân or the Sunnah, turn to the words of the companions. For they know the Qur’ân better: they have witnessed its revelation, and passed through the situations in which it was revealed: and know it and understand it fully. This is particularly true of the scholars and leaders such as the four righteous caliphs and ‘Abdullâh ibn Mas’ûd. Imâm Abû Ja’far Muhammad ibn Jarîr at-Tabarî reports: Abû Kurayb narrated to us, saying: Jâbir ibn Nûh informed us that: al-A’mash informed us from Abû Duhâ: from Masrûq that ‘Abdullâh ibn Mas’ûd said: “By the one besides whom there none having the right to be worshipped, there is no verse in the Qur’ân about which I do not know in whose case and at what place was it revealed. If I were aware that anyone knew the Qur’ân more than me, and I could reach him, I would certainly have gone to see him.” [Ibn al-Athîr, Jâmi’ al-Usûl fî Ahâdîth ar-Rasûl, 1392/1972, Vol. IX p. 48.] Al-A’mash has also reported through Abû Wâ`il that Ibn Mas’ûd said: “When anyone of us learned ten verses of the Qur’ân, he did not proceed further unless he had known what they meant and what action they demanded.”

Another great scholar is ‘Abdullâh ibn ‘Abbâs radiallâhu ‘anhumâ, the nephew of the Prophet sallallâhu ‘alayhi wa sallam and the commentator of the Qur’ân. He attained that stature in virtue of the Prophet’s prayer: “O Allâh! Give him knowledge of Islâm and teach him the meaning of the Qur’ân.” [Ahmad, Musnad, Vol. 1: 266, 314, 328, 335]. Muhammad ibn Bashshâr narrated to us, that Wakî` informed us, that Sufyân informed us from al-A’mash: from Musim (ibn Sabîh Abî Duhâ) from Masrûq: that ‘Abdullâh ibn Mas’ûd radiallâhu ‘anhumâ said: “What a good interpreter of the Qur’ân Ibn ‘Abbâs is!” Ibn Jarîr has also reported this hadîth through Yahyâ ibn Dâwûd, from Ishâq al-Azraq, from Sufyân, from al-A’mash, from Muslim ibn Sabîh Abî Duhâ, from al-Masrûq with slightly different words: “What a good interpreter Ibn ‘Abbâs is of the Qur’ân!” He has also reported the same words through Bundar, from Ja’far ibn ‘Awn from al-A’mash. These words are, therefore, the actual words of Ibn Mas’ûd radiallâhu ‘anhumâ which he said about Ibn ‘Abbâs radiallâhu ‘anhumâ. Ibn Mas’ûd radiallâhu ‘anhumâ died, most probably, in 33 A.H. Ibn ‘Abbâs radiallâhu ‘anhumâ lived for thirty six years after him, and added a lot to the treasury of Islâmic knowledge.

Al-A’mash quotes from Abû Wâ’il that Ibn ‘Abbâs radiallâhu ‘anhumâ was appointed leader of the Hajj by ‘Alî radiallâhu ‘anhu; he delivered a sermon and read from Sûrah al-Baqarah, or Sûrah an-Nûr according to another report, and explained it in such a way that had the Romans, Turks and the Dalamites heard it, they would have embraced Islâm. This is the reason why most of what Ismâ’îl ibn ‘Abd ar-Rahmân Suddî has written in tafsîr consists of the explanations of these two scholars: Ibn Mas’ûd and Ibn ‘Abbâs radiallâhu ‘anhum.

Kitab al-Tawhid en Espsanol

Kitab al-Tawhid Fases Uno y Dos

El principio más fundamental es el de establecer la adoración de Allah – el Poderoso y Majestuoso – como él – la libre circulación de todos los defectos de uno – dice:

“Yo no he creado los genios y los hombres sino para que Me adoren.”
Surah Adh-Dhâriyât 5156

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