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Saturday, January 28, 2012
Ayat ul-Kursi after Fardh Salat
Friday, January 20, 2012
What Drives People to Convert to Islam? (part 1 of 2)
What Drives People to Convert to Islam? (part 1 of 2)
The nature of religious faith is quite mysterious. As part of their religious faiths, people believe in a variety of deities. There are people who have religious faith in the unseen supreme inimitable power, and then there are others who believe in some humans as Gods, or animals (e.g. monkeys), fire, idols made of stone, and the list goes on.
A lot is associated with having a religious “faith”. Part of it has to do with beliefs passed on through generations. People’s identities therefore get tied to it. Many times, these beliefs and associated feelings are not completely demonstrable by reason or any rational arguments. There is nothing right or wrong with this, but that’s just how the nature of religious faith has come to be.
Almost everyone thinks they are right in their faith and beliefs. Being with people and groups with similar faith further strengthens people’s faith, and they see it as right, even though logical reasoning and argument sometimes can’t explain it all. That’s simple human psychology.
Islam’s arguments based on intellectual reasoning
Muslims believe however, that the Islamic religion is different in this context. One may argue that similar to other faiths there are aspects of it which are not completely demonstrable by reason, but on the other hand the Quranic text, which is God’s words addressing humanity at large, uses intellectual reason, critical thinking, and the process of reflection as a means not only to reinforce the faith of the believers, but also to call non-believers to ponder about the authenticity of Islam as the way of life for humanity at large. Although no religious beliefs can be fully based on logic and reasoning, Islam and Quran provide more than enough examples and an opportunity to examine the truth and the soundness of its message through the lens of empirical evidence and knowledge.
No one (Muslim or otherwise) would argue that critical thinking and reflection can be a major catalyst for changing ones life. Critical thinking has been used by many to improve their lives simply because a critical thinker asks probing questions about a situation, collects as much information as possible, reflects on the ideas collected and generated in context of the information available, keeps an open and unbiased mind, and carefully scrutinizes assumptions and seeks alternatives.
This is the reason, therefore, that new Muslim converts would attribute the use of intelligent reasoning, reflection and critical thinking when explaining their journey to Islam. Such people cut through the hysteria created in the media to view Islam from a critical lens and following the truth thus comes naturally to them as part of this process. How else can one explain the increase in conversions with the increase of anti-Islamic rhetoric? How else can one explain that more non-Muslim preachers have been converting to Islam than ever before? Although, as Muslims, we believe that guidance comes only from Allah, the use of a person’s God-gifted intellectual reasoning has a very powerful role to play in Muslim converts making that destiny changing decision. And once converted, they rarely go back to their old faiths, simply because a faith whose foundations are built on logic and reason is much less likely to be shaken down than one which simply builds upon a set of rites and sacraments.
Reasons attributed by new Converts
Some of the reasons given why people convert to Islam are the eloquence of the Quran’s language, its overwhelming scientific evidence and proofs, arguments rooted in intellectual reasoning, and the Divine wisdom behind various social issues. The uniqueness and beauty of the Quran’s text has been marveled by the best of Arab linguists and scholars, both Muslim and otherwise, from the days it was revealed until today. The more knowledgeable people are in the language, the more they appreciate the wonders of the textual fluency of the Quran. Revealed more than 1400 years ago, the Quran also has numerous scientific facts that are being validated by science only in this era. Furthermore, it is the only known religious text that challenges mankind to think, reflect and ponder over the creation at large, social issues, God’s existence, and more. The Quran, in many instances, challenges people to reflect and think on their own, rather than heeding the loose talk of those whose criticism is based on baseless foundations. Finally, the Quran provides a solution to numerous social issues, deviation from which has been known to cause societal chaos at all levels.
The Quran is a confident assertion of a Supreme Being; the only known religious book that has a confident assertion of a Supreme Being on all issues ranging from the creation of the universe to most particular components of the social milieu. Moreover, its Divine Text - the language and prose of the Quran - is very different from the language in the Prophet’s sayings, which demonstrates that the Quran is not from the creative imagination or inspired words of Prophet Muhammad, as many doubters have alleged in the past, and continue to do even today.
We can see that most of these reasons can only be attributed to the process of critical thinking and intellectual reflection. However, cold reasoning is not enough. The heart has to be engaged in the search: a search whose aim is to reach for the truth at its core. No wonder, then, that when such sincere people hear the Quran for the first time, and understand it, they say:
“We believe in it; surely, it is the Truth from our Lord. Indeed, even before it, we were Muslims!” (Quran 28:53)
http://www.islamreligion.com/articles/1931/
http://islaamdoon.blogspot.com/
The nature of religious faith is quite mysterious. As part of their religious faiths, people believe in a variety of deities. There are people who have religious faith in the unseen supreme inimitable power, and then there are others who believe in some humans as Gods, or animals (e.g. monkeys), fire, idols made of stone, and the list goes on.A lot is associated with having a religious “faith”. Part of it has to do with beliefs passed on through generations. People’s identities therefore get tied to it. Many times, these beliefs and associated feelings are not completely demonstrable by reason or any rational arguments. There is nothing right or wrong with this, but that’s just how the nature of religious faith has come to be.
Almost everyone thinks they are right in their faith and beliefs. Being with people and groups with similar faith further strengthens people’s faith, and they see it as right, even though logical reasoning and argument sometimes can’t explain it all. That’s simple human psychology.
Islam’s arguments based on intellectual reasoning
Muslims believe however, that the Islamic religion is different in this context. One may argue that similar to other faiths there are aspects of it which are not completely demonstrable by reason, but on the other hand the Quranic text, which is God’s words addressing humanity at large, uses intellectual reason, critical thinking, and the process of reflection as a means not only to reinforce the faith of the believers, but also to call non-believers to ponder about the authenticity of Islam as the way of life for humanity at large. Although no religious beliefs can be fully based on logic and reasoning, Islam and Quran provide more than enough examples and an opportunity to examine the truth and the soundness of its message through the lens of empirical evidence and knowledge.
No one (Muslim or otherwise) would argue that critical thinking and reflection can be a major catalyst for changing ones life. Critical thinking has been used by many to improve their lives simply because a critical thinker asks probing questions about a situation, collects as much information as possible, reflects on the ideas collected and generated in context of the information available, keeps an open and unbiased mind, and carefully scrutinizes assumptions and seeks alternatives.
This is the reason, therefore, that new Muslim converts would attribute the use of intelligent reasoning, reflection and critical thinking when explaining their journey to Islam. Such people cut through the hysteria created in the media to view Islam from a critical lens and following the truth thus comes naturally to them as part of this process. How else can one explain the increase in conversions with the increase of anti-Islamic rhetoric? How else can one explain that more non-Muslim preachers have been converting to Islam than ever before? Although, as Muslims, we believe that guidance comes only from Allah, the use of a person’s God-gifted intellectual reasoning has a very powerful role to play in Muslim converts making that destiny changing decision. And once converted, they rarely go back to their old faiths, simply because a faith whose foundations are built on logic and reason is much less likely to be shaken down than one which simply builds upon a set of rites and sacraments.
Reasons attributed by new Converts
Some of the reasons given why people convert to Islam are the eloquence of the Quran’s language, its overwhelming scientific evidence and proofs, arguments rooted in intellectual reasoning, and the Divine wisdom behind various social issues. The uniqueness and beauty of the Quran’s text has been marveled by the best of Arab linguists and scholars, both Muslim and otherwise, from the days it was revealed until today. The more knowledgeable people are in the language, the more they appreciate the wonders of the textual fluency of the Quran. Revealed more than 1400 years ago, the Quran also has numerous scientific facts that are being validated by science only in this era. Furthermore, it is the only known religious text that challenges mankind to think, reflect and ponder over the creation at large, social issues, God’s existence, and more. The Quran, in many instances, challenges people to reflect and think on their own, rather than heeding the loose talk of those whose criticism is based on baseless foundations. Finally, the Quran provides a solution to numerous social issues, deviation from which has been known to cause societal chaos at all levels.
The Quran is a confident assertion of a Supreme Being; the only known religious book that has a confident assertion of a Supreme Being on all issues ranging from the creation of the universe to most particular components of the social milieu. Moreover, its Divine Text - the language and prose of the Quran - is very different from the language in the Prophet’s sayings, which demonstrates that the Quran is not from the creative imagination or inspired words of Prophet Muhammad, as many doubters have alleged in the past, and continue to do even today.
We can see that most of these reasons can only be attributed to the process of critical thinking and intellectual reflection. However, cold reasoning is not enough. The heart has to be engaged in the search: a search whose aim is to reach for the truth at its core. No wonder, then, that when such sincere people hear the Quran for the first time, and understand it, they say:
“We believe in it; surely, it is the Truth from our Lord. Indeed, even before it, we were Muslims!” (Quran 28:53)
http://www.islamreligion.com/articles/1931/
http://islaamdoon.blogspot.com/
Thursday, January 19, 2012
Syria's Revolution: Created by Local Women & Men Smoking Four Packs a Day
Syria's Revolution: Created by Local Women & Men Smoking Four Packs a Day
By Mohja Kahf
Who populates the Syrian revolution? The Syrian revolution has three core populations: urbanite survivors of the 2001 Damascus Spring, disenfranchised classes rural and urban, and the traditional opposition. Local histories, not dissidents abroad or foreign entities, created this revolution. Yet some international analysts remain blind to the people of our revolution.
One major engine of the Syrian revolution comprises those who began activism during the short-lived Damascus Spring of 2001, educated youth then in their late teens and 20s and 30s who are now young professionals.They are mostly secularists (and incidentally, in my experience, often three-or-four-pack-a-day smokers). These democracy advocates a decade ago formed groups such as the Committees for the Defense of Democratic Freedoms (for example, young democracy activist Jiwan Ayo, Kurdish, was active on this committee, and during the revolution was imprisoned on September 4, 2011), and now also have younger cohorts who saw them struggle over the past years. They are an extremely diverse grouping in terms of sect and ethnicity, including Alawite activists such as feminist Hanady Zahlout and longtime dissident Habib Saleh, and some of Syria's most prominent human rights activists from the heavily Druze region of Suwayda.
The democracy-activist population of the revolution organized the Family Vigil for Prisoners in front of the Interior Ministry in Damascus. There, 150-200 kinfolk of political prisoners amassed nonviolently on Wednesday, March 16, 2011. Large numbers of women participated, along with children and men. The vicious response of security to the peaceful crowd, including against the ten-year-old son of a woman prisoner, grandmothers, and a late-term expectant mother (my friend Maimouna Alammar — not among the smokers), turned this into a trigger for subsequent protests.
Four women planned that March 16 Vigil. All four women are secularists, one from a Christian background. All four were Damascus Spring activists, one a blogger and three of them human rights lawyers who have been defending prisoners of conscience in Syria for years. One of the four was lawyer Catherine Altalli, who was imprisoned for two weeks in May, and joined the Syrian National Council after fleeing Syria; I had a chance to review the March 16 event with her, and have been in touch with the other women involved in organizing that event.
Two of the four lead core organizational coalitions in the revolution: Suhair Atassi, who was imprisoned for ten days in March because of the March 16 Vigil, leads the General Commission of the Syrian Revolution, a coalition of local committees, and recently had to flee Syria after living in hiding for months. Lawyer Razan Zaitouneh heads the Local Coordinating Committees, coalition of 14 to 17 local councils (there is flux), and has been living in hiding in Syria for ten months; her husband Wael Hamada was imprisoned as hostage for her, for several months. (I'm not saying all of them smoke, but Razan's Facebook status the other day, January 15, 2011, was "Never mind the Little Match Girl, I can't even find a lighter for my morning cigarette!" with which dilemma I deeply sympathize.)
These women did not consult overseas men in suits about planning the revolution.
Another revolution population, and the most prevalent, is the ideologically unaffiliated, economically disenfranchised rural and urban working and middle classes who experience the lack of social justice in Syria on every level. The abandonment of these sectors by some skeptics of the Syrian revolution on the global Left is especially astonishing. Plaster worker Muhammad AboZayd, a 42-year-old father of five in the Damascus countryside town of Daraya, who supported nonviolent protests since March, and was imprisoned August 11, 2011, is one of millions of examples. Members of these diffuse disenfranchised populations protested nonviolently in Damascus on Tuesday, March 15. The crowd of about 150 included short-order gyros chef Mahmud Dorayd, 49, along with his two brothers. Mahmud is now imprisoned; his brother Rashed was killed by the regime during a nonviolent protest on Good Friday.
These undespairing Syrian Bouazizis started this revolution in massive nonviolent demonstrations on March 17 and 18 in the southern province of Dara, where local Christians and Muslims were in solidarity against the regime from the start. Have critics of the Syrian revolution in the global Left heard of the 15 schoolchildren of Dara who were tortured for writing anti-regime graffiti in February, then had their parents taunted cruelly by the security chief, for demanding their release? The parents of the Dara schoolboys did not consult men in suits abroad to know they want an accountable government.
Syria's disenfranchised Bouazizis are the greatest population of this revolution. Incidentally, a lot of them are also four-pack-a-day smokers (which is also to say, they do not fit the profile of Islamists). I met and shared a smoke with some of them this summer, after they had fled Syria into Turkey. One young man from the city of Binnish, a town near Idlib, told me in July 2011, "I was lost for 12 hours in the mountains. Never mind that I had no food or water — my agony was, I had no cigarettes!" It takes a smoker to appreciate fully the Syrian revolution. (This is not an endorsement of smoking.)
Other local populations, such as the Daraya Youth, a nonviolence study group begun in 1998 in the Damascus suburb of Daraya, pour into this revolution, their members straddling the above two groupings. Back in 2003, the Daraya Youth marched against the U.S. invasion of Iraq — and, well, yes, conducted a local anti-smoking campaign, as well as tried to open a public library called "Paths of Peace." For such activities, group members were imprisoned for two years. The members of that since-defunct Daraya group were at the forefront of Daraya protest organizing, including imprisoned nonviolence visionary Yahya Shurbaji, nicknamed "Little Gandhi" by townsfolk. Local histories significant to the revolution include the Kurdish intifada of 2004 in northern Syria, in which Kurdish protesters, part of a particularly disenfranchised population, were killed and imprisoned. Assyrians, a Christian population, are solidly in the Syrian revolution, from a deep-rooted history of activism. So is the city of Salamiya, featuring predominantly secular youth from Ismailia backgrounds, to name just one of the 150 communities that protested early, and continue to protest often. (The number is up to 459 communities as of January 13, 2012). Palestinian Syrians form another protest population that has participated significantly in the revolution, beginning with the Palestinians of Dara, who marched in aid of the besieged city.
Some in the international Left appear utterly blind to these Syrian multitudes and formulate instead a western-centric, and often Islamo-phobic, critique of the Syrian revolution. They dismiss its rootedness in local histories. For them, the Syrian revolution begins and ends in geopolitics outside Syria.
Trailing in as a third population in the Syrian revolution is the traditional opposition. These dissidents, including their abroad components, have been trying and failing to effect change in Syria for years. They would be nowhere without the first two much larger populations of the revolution. This cluster includes traditional Kurdish parties, leftists, and Islamists, including the Muslim Brotherhood, whose existence is mainly outside Syria because belonging to theMB has been a capital crime inside since the 1970s.
Armchair pundits opposing the Syrian revolution appear aware only of a third of that third grouping. That is, all they see in the revolution is the Muslim Brotherhood.
Yes, the Muslim Brotherhood is trying to negotiate a place for itself in this revolution. Also, they and other exiles and traditional oppositionists have paid high costs for their dissent, and have a right to be in this revolution, and a right to contest in a post-asaad Syria like any other group. We will have to fight the Muslim Brotherhood politically, those of us Syrians who disagree with their platform, and we will also have to fight the repercussions of the fact that the U.S.seems to like this revolution — and we will do those things in a POST-asaad Syria. This brutal dictatorship is on its way out, come what may; that much is certain.
Also, would that it were just the Muslim Brotherhood — which, in the interest of disclosure, is my family's historical background, and certainly not my own affiliation, and not a platform I support. Some Muslim Brotherhood leaders, at least, claim to have evolved over the years and now say they know how to behave democratically, after joining other oppositionists in the Damascus Declaration of 2005 calling for gradual democratic reform in Syria. Even more right-wing, and less politically experienced, than the Muslim Brotherhood are the hardcore salafis, extremist preachers such as the Saudi-based Adnan Aroor, who is all over the dissident Syrian TV stations, full of sectarian hate and advocating arming the revolution fully. Every revolution has many elements. This one is certainly part of the picture; it is certainly not the mainstream of the revolution. While their religious fervor has limited appeal among the broader populations of the revolution, such preachers' political support for the revolution appeals to some in the disenfranchised classes. It's on the rest of our revolution to get in there and contest that, and this is happening — even amid the daily death wreaked by the regime on all populations in the revolution.
Protesters in any of the types may find solace in religious sentiments. Some secularists may be religious privately. And none of it really has to do with smoking, which is just a hook to get you here — although I am impressed by the amount of it in the revolution. The point is, the vast majority of populations in this revolution are not organizing around political Islamist platforms.
The Syrian people's history is of deeply felt pro-Palestinian and anti-imperialist sympathies which cut across nearly all ideological sides, and it is insulting to the Syrian people for anyone in the world's intellectual community to expect these stripes to change suddenly once Syrians are free of a police state. No matter who tries to take advantage of the revolution, Syrians in the revolution have to work out their disagreements through an accountable, democratic contestation process like the one we aim for in Syria post-asaad. Meanwhile, can the global Left rearrange its pencils and rulers around the fact that Syrians just don't want to live in a police state anymore?
The Syrian revolution since June possesses a small armed flank (the Free Syrian Army), made up of defectors who refuse to fire on unarmed civilians. Yes, many of the Muslim Brotherhood Syrians outside, and certainly the Aroorites as well, are among the FSA's avid supporters, though not it is only they who support it. Also supporting it are significant numbers of the second group, the unaffiliated rural and urban disenfranchised classes. The revolution's main organizational structures — dozens of local committees which began organizing from January through April, 2011, and the coalitions they have formed — remain largely nonviolent.
Every revolution has flaws and dangers, and every revolution has internal struggles. Achieving victory through widespread participation in nonviolent civil resistance is crucial to the kind of state we wish to create post-Asaad: a secular, civil, democratic, pluralistic state meeting best international standards in guaranteeing human rights equally for all its inhabitants.
Friday, January 13, 2012
Fatwa: He gets a contract to do some work then hires people to do it for less pay
I work for a company that offers media services to other companies. The work is done by programmers whom I hire to do this work, and I send them to the companies that have asked us for help.
The profits are represented in the difference between what we charge to the company, which is somewhat high, and what we pay the workers, which is less.
If this income is not halaal, how should I purify my wealth that I have earned until now? Do I have to do leave my work immediately or wait until I find another job? I have a family and four young children. I fear my Lord and I do not want to feed them anything but that which is halaal.
Please help me, may Allah reward you with good and bless your work.
The profits are represented in the difference between what we charge to the company, which is somewhat high, and what we pay the workers, which is less.
If this income is not halaal, how should I purify my wealth that I have earned until now? Do I have to do leave my work immediately or wait until I find another job? I have a family and four young children. I fear my Lord and I do not want to feed them anything but that which is halaal.
Please help me, may Allah reward you with good and bless your work.
Praise be to Allaah.
It is permissible for the one who is hired or given a contract to do some work, to hire other people to do this work for less pay and to benefit from the difference in payment, unless the agreement was that the first worker should do the work himself or he was chosen specifically for the task, as in the case where someone hires a well known calligrapher or designer.
It says in Kashshaaf al-Qinaa' (3/566):
If one is hired to do some work for pay, such as sewing and the like, there is nothing wrong with him hiring someone to do it for a lesser fee. End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If a person is hired to do some work on the basis of a contract, if it is said to him: We want you to clean this house every day and you will have one hundred riyals per month, then he hires someone else to clean the house every day, in the way described in the original contract, but for fifty riyals, this is permissible, because it is similar to when we say that it is permissible to sublet a property for the remainder of the rental period for a higher rate than one is paying. And this is how people do things today. You will find the state – for example – giving a contract to a company to clean mosques, and for each mosque they pay such and such per month. Then this company brings workers to do the work agreed upon for less than a quarter of what was agreed with the government. But if there is a particular reason for hiring that specific person, then giving the job to someone else is not permissible. For example, if you hired someone to copy out Zaad al-Mustaqni' (a book of Hanbali fiqh) for you, and you know that this man has good handwriting or makes few mistakes, then he hired someone who has beautiful handwriting to copy it for a lower price, the scholars say that this is not permissible because what matters is copying properly, not just beautiful handwriting. Rather what matters is beautiful handwriting, proper punctuation and minimum errors. How many people have the most beautiful handwriting but they make too many mistakes. Many students have good handwriting but they do not follow the rules of writing; many people have poor handwriting that no one can read except one who is used to it, but there are no errors in his writing. Whatever the case, the point is that whoever is hired for a skill he has, it is not permissible for him to get someone else to do it for him.
End quote from al-Sharh al-Mumti', 10/39.
Based on that, there is nothing wrong with accepting work and hiring out people to do it for less pay, on condition that the advertisements in question are for halaal things. For more information please see the answers to questions no. 93376 and7834.
And Allah knows best.
Islam Q&A
Is it obligatory to obey a ruler who does not rule according to the Book of Allaah and the Sunnah of His Messenger (blessings and peace of Allaah be upon him)?.
Is it obligatory to obey a ruler who does not rule according to the Book of Allaah and the Sunnah of His Messenger (blessings and peace of Allaah be upon him)?.
Praise be to Allaah.
The ruler who does not rule according to the Book of Allaah and the Sunnah of His Messenger should be obeyed in matters that do not involve disobedience towards Allaah and His Messenger, and it is not obligatory to fight him because of that; rather it is not permissible to do so unless he reaches the level of kufr, in which case it becomes obligatory to oppose him and he has no right to be obeyed by the Muslims.
Ruling according to anything other than that which is in the Book of Allaah and the Sunnah of His Messenger reaches the level of kufr when two conditions are met:
1. When he knows the ruling of Allaah and His Messenger; if he is unaware of it, then he does not commit kufr by going against it.
2. When what makes him rule by something other than that which Allaah has revealed is the belief that it is a ruling that is not suitable for our time and that something else is more suitable than it and more beneficial for people.
If these two conditions are met, then ruling by something other than that which Allaah has revealed constitutes kufr which puts a person beyond the pale of Islam, because Allaah says (interpretation of the meaning): "And whosoever does not judge by what Allaah has revealed, such are the Kaafiroon (i.e. disbelievers)" [al-Maa'idah 5:44]. The authority of the ruler becomes invalid and he has no right to be obeyed by the people; it becomes obligatory to fight him and remove him from power.
But if he rules by something other than that which Allaah has revealed whilst believing that ruling by that – i.e. that which Allaah has revealed -- is what is obligatory, and that it is more suitable for the people, but he goes against it because of some whims and desires on his part or because he wants to wrong the people under his rule, then he is not a kaafir; rather he is a faasiq (evildoer) or a zaalim (wrongdoer). His authority remains, and obeying him in matters that do not involve disobedience to Allaah and His Messenger is obligatory, and it is not permissible to fight him or remove him from power by force or to rebel against him, because the Prophet (blessings and peace of Allaah be upon him) forbade rebelling against rulers unless we see blatant kufr for which we have proof from Allaah. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen (2/118)
Monday, January 2, 2012
Monthly Book Competition (January 2012)
Monthly Book Competition January 2012 Questions
Deadline: 20th January @ 12am
1. What is the description which AllaahAzzawajall has given to the Hypocrites when they stand for Prayer? Bring a proof from the Quran.
2. Who was the companion that Ibn Umar (Radiyallaahu Anhu) said about him "How strange is it this man when he was born all the Muslims said Allaahu Akbar and when he was killed everyone said Allaahu Akbar? Give a glimpse of his life
3. What is the methodology of Ahulu-Sunnah Wal-Jamm'a regarding the beautiful names and attributes of Allaah? Full Answer.
4. What were the miracles of Prophet Essaa (Alayhi Salaam) that are mentioned in the Quran? Bring a proof from the Quran.
5. How many parts does the Belief in Allaah comprise of in the explanation of Sheikh Muhammad bin Saalih Al-Uthaimeen? Explain each part with proofs.
6. How many categories of Tawhid? Explain each category with proofs from the Quran & Sunnah. Also what is the opposite of Tawhid explain fully and bring a proofs from the Quraan & Sunnah?
7. Give a brief explanation of the Ma'iyyah of Allaah and provide two proofs from the Quran and Sunnah?
8. What is ihsan? Bring a proof from the Quran and Sunnah?
9. Explain fully the conditions of the prayer its obligations and pillars?
10. What is the meaning of Al-isti'aanah, Al-inaabah, Al-isti'aadhah, Al-istighaathah? Bring a proof from the Quran and Sunnah?
To encourage the brothers and sisters to research & increase their knowledge from January every month 10 questions will be sent to the group and the first person that sends most correct answers will be the winner.
Only the winner's name and his answers will be sent to the group.
It is open to everyone who is member of the email group Cardiff Dawah
Send your completed Answers to cardiffdawah@gmail.com
If you need more info email cardiffdawah@gmail.com
We need 11 volunteers in February – December 2012 (Inshallaah) to write the 10 questions and donate the book. Please email us if you want to volunteer.
--
تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا"
"Blessed be He who sent down the Furqaan (Qur'an) to His slave Muhammad that he may be a Warner to the Mankind".
Website:http://groups.google.co.uk/group/cardiffdawah?hl=en-GB?hl=en-GB
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