Al-Israa' & Al-Mi'raj - The Inspiring Journey

The last days of the Makkah phase in the Prophet's life were noted for alternate fortunes. However, glimpses of propitious lights were looming on the distant horizon, ultimately materialized in the event of the Prophet's Night Journey (al-Israa') to Jerusalem and then Ascension (Al-Mi'raj) through the spheres of the heavens.


The exact date of this great event is still controversial: 

• Some scholars, including Imam At-Tabari, are of the opinion that the Night Journey occurred in the same year the Prophet (peace and blessings be upon him) received the first revelation. 

• Imam An-Nawawi and Al-Qurtubi prefer the opinion that it occurred five years after the Prophet's mission. 

• Another opinion sets Rajab 27, 10 years after the Prophet embarked on his great mission as the exact date of the event. 

• Still, other scholars are in favor of dates ranging between 12 to 16 months prior to the Prophet's migration to Madinah. 

The first three opinions were rejected by some scholars on the basis that it is established that the obligatory Prayer was instituted on the night of Al-Israa' and that such institution had not occurred during the lifetime of Khadijah, the Prophet's wife, who passed away in Ramadan, 10 years after the Prophet had started his noble mission. 

As for the other opinion, I [al-Mubarakpuri] did not find any proof to strengthen it. However, the context of Surat Al-Israa' implies that it was revealed in a late time during the Makkah phase. 


The scholars of Hadith reported the details of the Night of Al-Israa' . Here I give a summary of the Night's events: 

The Prophet (peace and blessings be upon him) was carried in body from the Sacred Mosque in Makkah to the Al-Aqsa Mosque in Jerusalem on a mount called Al-Buraq in the company of Angel Gabriel. There Prophet Muhammad led all the other prophets in prayer. 

After that Gabriel took him to the heavens. When they reached the first heaven Gabriel asked the guardian angel to open the first heaven's door. It was opened and Prophet Muhammad saw Adam, the progenitor of humankind. The Prophet saluted him. Adam welcomed him and expressed his faith in Muhammad's prophethood. 

The Prophet saw on the right side of Adam the souls of those who will be happy in the hereafter and saw the souls of the doomed ones on his left. 

Gabriel then ascended with the Prophet (peace and blessings be upon him) to the second heaven and asked for opening the gate. There the Prophet saw and saluted Prophets Yahya (John) and 'Isa (Jesus). They returned the salutation, welcomed him, and expressed their faith in his Prophethood.
The same happened in each heaven: In the third heaven, the Prophet saw Prophet Yusuf (Joseph); in the fourth, Prophet Idris (Enoch); in the fifth, Prophet Harun (Aaron); in the sixth, Prophet Musa (Moses); and in the seventh, Prophet Ibrahim (Abraham) (peace and blessings be upon them all). 

When Prophet Muhammad left Prophet Musa (peace and blessings be upon both of them) in the sixth heaven, Prophet Musa began to weep. Asked about the reason, he answered that though Muhammad was sent after him as a messenger, those who will enter Paradise from Muhammad's nation are greater in number than those from Musa's nation. 

The Prophet then was carried to Sidrat Al-Muntaha (Arabic for "the remotest Lote-tree") and was shown Al-Bait AI-Ma'mur (Arabic for "the much-frequented house") which is attended daily by 70,000 angels; the angels who attend it never leave it until the Day of Resurrection. 

He was then presented to the Divine Presence getting at the closest possible nearness. There Almighty Allah ordained 50 daily prayers for him. 

On his way back, he told Prophet Musa that his followers had been enjoined to pray 50 times a day. Prophet Musa advised him to ask Allah to reduce the number because the Muslim Ummah would not bear performing such a number of prayers. 

The Prophet turned to Gabriel as if asking his counsel. Gabriel nodded, "Yes, if you desire," and ascended with him to Almighty Allah. Then Almighty Allah made a reduction of 10 prayers. The Prophet then descended and reported that to Musa, who again urged him to request a further reduction. 

The Prophet once more begged Allah to reduce the number further. He went again and again to Almighty Allah at the suggestion of Musa till the prayers were reduced to five only. Again, Musa asked him to implore for more reduction, but the Prophet said, 

"I feel embarrassed (of repeatedly asking my Lord to reduce the number of daily prayers). I accept and resign to His Will." 

When the Prophet went farther, a caller was heard saying: 

"I have imposed My (Allah's) ordinance and alleviated the burden of My servants." 

The Night Journey raised a good deal of stir among people, and the skeptical audience plied Muhammad with all sorts of questions. 

The disbelievers found it a suitable opportunity to jeer at the Muslims and their creed. They pestered the Prophet with questions as to the description of the Mosque at Jerusalem, where he had never gone before, and to their astonishment, the Prophet's replies furnished the most accurate information about it. However, this increased in them nothing but flight from Islam, and they accepted nothing but disbelief. 

For true Muslims, however, there was nothing unusual about the Night Journey. Almighty Allah, Who is powerful enough to have created the heavens and the earth, is surely powerful enough to take His Messenger beyond the heavens and show him firsthand those signs of His that are inaccessible to people otherwise. 

This believing attitude was epitomized by Abu Bakr (may Allah be pleased with him) whom the disbelievers challenged on account of this event to believe what the Prophet said, and he readily said, "Yes, I do verify it." It is reported that this answer is what earned him the famous title of As-Siddiq (Arabic for "the verifier of the truth"). 

Abridged and adapted from the author's The Sealed Nectar. 
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Essential Lessons for Every Muslim by Shaikh Abdul-Aziz bin Baz

*Note: This book is currently being covered by Ustaz Hamzah Jummat at Masjid Kampong Siglap's main prayer hall every Saturday, 9.30am-11am
This book is a short work to explain what every Muslim needs to know about the religion of Islam. It covers many lessons under 18 chapters. 
List of detailed topics can be found below:
  • Preface To The First Edition 
  • Important Points To Consider Before Reading 
  • Foreword 
  • Introduction 
  • Lesson One: Surat Al-Fatihah And Other Short Surahs 
    • Surat Al-Fatihah 
    • Surat Az-Zalzalah 
    • Surat Al- Adiyat 
    • Surat Al-Qari'ab 
    • Surat At-Takathur 
    • Surat Al-Asr 
    • Surat Al-Humazah 
    • Surat Al-Fil 
    • Surab Quraish 
    • Surat AI Ma'un 
    • Surat Al-Kawthar 
    • Surat Al-Kafirun 
    • Surat An Nasr 
    • Surat Al-Masad 
    • Surat Al-Ikhlas 
    • Surat Al-Falaq 
    • Surat AnNas 
  • Lesson Two: The Pillars Of Islam.
  • Lesson Three: The Pillars And Branches of Faith 
  • Lesson Four: The Categories Of Tawhid And Shirk 
  • Lesson Five: Ihsan & The Levels Of Ihsan 
  • Lesson Six: The Conditions For Prayer 
  • Lesson Seven: The Pillars of Prayer 
  • Lesson Eight: The Obligatory Elements Of Prayer 
  • Lesson Nine: An Explanation Of The Tashahhud 
  • Lesson Ten: The Sunan Elements Of Prayer 
    • Sajdah As-Sahw: The Prostration For Forgetfulness 
    • Actions That Are Disliked During The Prayer 
  • Lesson Eleven: Actions That Nullify One's Prayer 
  • Lesson Twelve: The Conditions Of Wudhu' (Islamic Ablution)
  • Lesson Thirteen: Elements That Are Obligatory (Fardh) In The Wudhu' 
  • Lesson Fourteen: Actions That Nullify One's Ablution 
  • Lesson Fifteen: Every Muslim Must Adorn Himself With Manners That Are Legislated By Islam 
  • Lesson Sixteen: Taking On Islamic Manners 
  • Lesson Seventeen: A Warning Against Shirk (Associating partners with Allah) And Different Kinds Of Sins 
  • Lesson Eighteen: Preparing The Dead Person's Body, Praying Over Him, And Burying Him. 
  • Study Questions
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Qiyam Ramadan Berjemaah Suatu Bid'ah Hasanah?

Benarkah bahawa Umar رضي الله عنه‎ telah melakukan bid'ah hasanah, yakni mengumpulkan orang untuk solat terawih berjamaah dengan satu imam yang tidak pernah dilakukan oleh Nabi صلى الله عليه وسلم‎  sebagaimana ditulis di dalam Majalah Inabah dan kertas kerja MHDS?

("Pegangan Ahli Sunnah Wal Jamaah" oleh Ghouse Khan, Majalah Inabah No.23, Terbitan Masjid Khadijah, Singapura)

("Hukum Bid'ah & Huraiannya" oleh TM Fouzy, Terbitan MHDS)

Abdur Rahman bin ‘Abdin Al-Qaariy رضي الله عنه‎ telah meriwayatkan :
“Saya menemani Umar bin Al-Khatthab untuk pergi ke masjid, pada suatu malam Ramadhan, maka kami dapati manusia berkelompok dan berpecah-belah. Ada orang sholat sendirian, ada pula yang diikuti jamaah kecil, maka Umar pun berkata : 
"Demi Allah, kalau aku satukan mereka dengan seorang imam tentunya ia lebih elok." 
Kemudian beliau melakukannya dengan melantik Ubaiy bin Ka’ab sebagai imam mereka. Pada suatu malam lainnya aku keluar lagi bersamanya (Umar), sedang manusia melakukan sholat mengikuti imam mereka, maka berkatalah Umar : 
"Alangkah baiknya bid’ah (perkara baru) ini dan mereka yang tidur sekarang ini, (sebenarnya) melakukan yang lebih utama dari mereka yang sedang sholat (kerana inginkan saat-saat terakhir malam)."

Sedang manusia waktu itu kebanyakkannya mendirikan sholat pada awal malam.

[Diriwayatkan oleh Imam Al-Bukhaariy dan lainnya رحمه الله.]

1) Qiyam Ramadan Berjemaah Adalah Sunnah Rasulullah

عَنْ أَبِي ذَرٍّ ، قَالَ : صُمْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَمَضَانَ ، فَلَمْ يَقُمْ بِنَا شَيْئًا مِنْهُ حَتَّى بَقِيَ سَبْعُ لَيَالٍ ، فَقَامَ بِنَا لَيْلَةَ السَّابِعَةِ حَتَّى مَضَى نَحْوٌ مِنْ ثُلُثِ اللَّيْلِ ، ثُمَّ كَانَتِ اللَّيْلَةُ السَّادِسَةُ الَّتِي تَلِيهَا ، فَلَمْ يَقُمْهَا حَتَّى كَانَتِ الْخَامِسَةُ الَّتِي تَلِيهَا ، ثُمَّ قَامَ بِنَا حَتَّى مَضَى نَحْوٌ مِنْ شَطْرِ اللَّيْلِ ، فَقُلْتُ : يَا رَسُولَ اللَّهِ ، لَوْ نَفَّلْتَنَا بَقِيَّةَ لَيْلَتِنَا هَذِهِ ؟ فَقَالَ : " إِنَّهُ مَنْ قَامَ مَعَ الْإِمَامِ حَتَّى يَنْصَرِفَ ، فَإِنَّهُ يَعْدِلُ قِيَامَ لَيْلَةٍ " ، ثُمَّ كَانَتِ الرَّابِعَةُ الَّتِي تَلِيهَا ، فَلَمْ يَقُمْهَا حَتَّى كَانَتِ الثَّالِثَةُ الَّتِي تَلِيهَا ، قَالَ : فَجَمَعَ نِسَاءَهُ وَأَهْلَهُ وَاجْتَمَعَ النَّاسُ ، قَالَ : فَقَامَ بِنَا حَتَّى خَشِينَا أَنْ يَفُوتَنَا الْفَلَاحُ ، قِيلَ : وَمَا الْفَلَاحُ ؟ ، قَالَ : السُّحُورُ قَالَ : ثُمَّ لَمْ يَقُمْ بِنَا شَيْئًا مِنْ بَقِيَّةِ الشَّهْرِ

Abu Dzar رضي الله عنه‎ telah meriwayatkan :
Kami telah berpuasa bersama Rasulullah صلى الله عليه وسلم‎ pada bulan Ramadhan, maka Nabi صلى الله عليه وسلم‎ tidak mengimamkan qiyam walau sehari pun sepanjang bulan tersebut sehinggalah hanya tinggal 7 hari (berpuasa), barulah Nabi صلى الله عليه وسلم‎ mengimamkan kami secara berjemaah sehingga berlalu sepertiga malam. 
Adapun pada hari ke 6 (tinggal 6 hari berpuasa), maka Nabi صلى الله عليه وسلم‎ tidak mengimamkan qiyam. Tapi pada hari ke 5 (tinggal 5 hari sahaja) baginda menjadi imam kami sehingga berlalu separuh malam. Maka aku pun berkata kepada baginda : 
"Wahai Rasulallah, alangkah baiknya anda mengimamkan kami lagi pada malam ini?"  
Maka baginda menjawab:
"Sesungguhnya sesiapa yang sholat bersama Imam sehingga Imam itu selesai sholat, maka dikirakan baginya sebagai orang yang telah menghidupkan sepanjang malam."  
Pada hari ke-4 (tinggal 4 hari lagi) baginda صلى الله عليه وسلم‎ tidak berjemaah bersama kami. 
Tetapi pada hari ke-3 (tinggal 3 hari sahaja lagi yakni malam 27 Ramadhan) Nabi صلى الله عليه وسلم‎ mengumpulkan isteri-isteri dan ahli keluarga baginda صلى الله عليه وسلم‎ serta para Sahabat yang ramai lalu Nabi صلى الله عليه وسلم‎ berjemaah bersama kami sehingga kami khuatir tidak sempat bersahur....”
[Hadith shohih yang diriwayatkan oleh Ash-haabus Sunan; Imam-imam Abu Dawud, At-Tirmidzi, An-Nasaa-i dan Ibnu Maajah dan lainnya رحمه الله].

2) Mengapakah Nabi meninggalkan perlaksanaan Qiyam Ramadan secara berjemaah?

Nabi صلى الله عليه وسلم‎ meninggalkan Qiyam berjemaah (pada bulan Ramadhan), kerana khuatir ia (qiyam berjemaah), akan difardhukan ke atas umatnya, yang kelak tidak mampu dilaksanakan oleh umat baginda, sebagaimana yang diriwayatkan dari ‘Aaisyah رضي الله عنها di dalam Shohih Al-Bukhaariy dan Shohih Muslim.

Diriwayatkan daripada 'Aaisyah رضي الله عنها katanya:
Pada suatu malam Rasulullah صلى الله عليه وسلم‎ sembahyang di masjid. Ada beberapa orang yang turut sembahyang bersama baginda, kemudian datang satu Qabilah juga turut sembahyang bersama baginda. Bilangan orang yang sembahyang bersama baginda menjadi semakin bertambah. 
Pada malam ketiga atau keempat selepas itu orang ramai berkumpul menunggu baginda tetapi Rasulullah صلى الله عليه وسلم‎ tidak keluar (sembahyang) bersama mereka. Apabila tiba waktu pagi baginda bersabda: 
"Sesungguhnya aku melihat apa yang telah kamu lakukan, maka apa yang menegah aku dari keluar ialah aku bimbang sekiranya perkara ini difardukan ke atas kamu." 
'Aaisyah berkata: Peristiwa itu berlaku pada bulan Ramadan .
[Diriwayatkan oleh Imam Al-Bukhaariy dan Muslim رحمه الله.]

Walau bagaimanapun, kekhuatiran ini lenyap setelah Nabi صلى الله عليه وسلم‎ wafat, kerana wahyu telah terputus dengan kewafatan baginda صلى الله عليه وسلم‎ dan Syari’at telah sempurna. Maka dengan itu, hukum melakukannya secara berjemaah diteruskan selepas kewafatan Nabi صلى الله عليه وسلم‎. Sebab, alasan Nabi صلى الله عليه وسلم‎ meninggalkannya secara berjemaah ialah kekhuatiran ia difardhukan selama Syari’at belum disempurnakan.

Sebab itulah Sunnah ini dihidupkan semula oleh Sayidina Umar رضي الله عنه‎, semoga Allah meredhainya, pada zaman khilafahnya. Demikianlah yang terdapat di dalam Shohih Al-Bukhaariy dan kitab-kitab hadits lainnya.

3) Kesimpulan

Maksud bid'ah dari sudut lughowiyyah (bahasa) :
- Bid’ah adalah segala sesuatu yang baru yang belum ada contoh sebelumnya yang sepertinya.

Maksud bid'ah dari sudut syara' (hukum) :
- Bid’ah adalah setiap perkara baru yang diadakan di dalam urusan agama dan tidak pernah dibuat oleh Nabi صلى الله عليه وسلم‎. [ Rujukan: Al-I’tishom, Al-Imam Asy-Syaathibiy ]

Maka, tentunya bid’ah yang dimaksudkan oleh Umar bin Al-Khatthab رضي الله عنه‎ adalah dari sudut bahasa, kerana perkara baru dari segi Syara’, yakni di dalam urusan agama, adalah bid’ah (dari sudut syara', segala bid'ah bersifat dholalah - sesat) dan tidak mungkin Sayidina Umar رضي الله عنه‎ melakukan bid’ah dholalah , sebab beliau hanya menghidupkan kembali Sunnah berjemaah yang telah dimulakan oleh Nabi صلى الله عليه وسلم‎.

Wallahu Ta’aala a’lam.

Kajian oleh: Ustadz Abu Mazaaya

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Visits Made During Sha‘ban to the Grave of Prophet Hud

# Visits Made During Sha‘baan to the Grave of Prophet Hudس: الأخ من حضرموت يقول: تقام في شهر شعبان في بلدتنا حضرموت زي...

Posted by Islamiq Sg on Sunday, 24 May 2015
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Fasting the 2nd Half of Sha'baan

Question: Is it permissible to fast after halfway through Sha’baan? Because I heard that the Prophet (peace and blessings of Allaah be upon him) forbade fasting after halfway through Sha’baan.


Praise be to Allaah.

Proof of Prohibition of Fasting the 2nd Half of Sha'baan

Proof 1:

Abu Dawood (3237), al-Tirmidhi (738) and Ibn Naajah (1651) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“When Sha’baan is half over, do not fast.”
[Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 590]

This hadeeth indicates that it is not allowed to fast after halfway through Sha’baan, i.e., starting from the sixteenth day of the month.

Proofs of Permissibility of Fasting the 2nd Half of Sha'baan

Proof 1:

Al-Bukhaari (1914) and Muslim (1082) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.
This indicates that fasting after halfway through Sha’baan is permissible for someone who has the habit of fasting, such as a man who regularly fasts on Mondays and Thursdays, or who fasts alternate days, and the like.

Proof 2:

Al-Bukhaari (1970) and Muslim (1156) narrated that ‘Aa’ishah (may Allaah be pleased with her) said:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) used to fast all of Sha’baan, he used to fast Sha’baan except a few days.” 
[This version was narrated by Muslim]

Al-Nawawi said:
In the words, “He used to fast all of Sha’baan, he used to fast Sha’baan except a few days” the second phrase explains the first, and indicates that the word “all” means “most of”.
This hadeeth indicates that it is permissible to fast after halfway through Sha’baan, but only for those who are continuing after fasting before halfway through the month.


The Shaafa’is (scholars of the madhab of Imam Shaafi'ie) followed all of these ahaadeeth and said:

It is not permissible (scholars differ on the ruling of makrooh or haraam) to fast after halfway through Sha’baan except for those who have a habitual pattern of fasting, or who are continuing after fasting before halfway through the month.

And Allaah knows best.

Adapted From: "The prohibition on fasting in the second half of Sha’baan" by Shaykh Muhammad Saalih al-Munajjid (
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Nisfu Sha'baan - Imam Ibn Rajab

Many defenders of the practice of Nisfu Sha'baan will quote Imam Ibn Rajab as evidence of such practice by past scholars.

al-Haafiz Ibn Rajab al-Hanbali rahimahullah was born in Baghdad in 736H. He studied in Egypt and Damascus where he settled down until he died. He was a devoted student of Hadeeth and was one of the most prominent students of Ibn al-Qayyim rahimahullah and al-Haafiz al-Iraqi rahimahullah.

The following extract accompanied by the actual scan from the book of Ibn Rajab rahimahullah, Lata'if al-Ma`arif fi ma li Mawasim al-`Am min al-Waza'if, will show that using quotes from the great Imam as evidence to support the celebration of Nisfu Sha'baan is either ignorance or extracting selectively to mislead others.


Among the innovations that have been invented by some people is celebrating the middle of Sha'baan (Laylat al-Nusf min Sha'baan), and singling out that day for fasting. There is no evidence (daleel) for that which can be regarded as reliable. Some da'eef (weak) ahaadeeth have been narrated concerning its virtues, but we cannot regard them as reliable. The reports which have been narrated concerning the virtues of prayer on this occasion are all mawdoo' (fabricated), as has been pointed out by many of the scholars. We will quote some of their comments below, insha Allaah.

Some reports have also been narrated on this matter from some of the salaf in Syria, and others. What the majority of scholars say is that celebrating this occasion is an innovation, and that the ahaadeeth concerning the virtues of this occasion are all da'eef (weak), and some of them are mawdoo' (fabricated). Among those who pointed this out was al-Haafiz Ibn Rajab, in his book Lataa'if al-Ma'aarif, and others. The da'eef ahaadeeth concerning acts of worship can only be acted upon in the case of acts of worship which are proven by saheeh evidence. There is no saheeh basis for celebrating the middle of Sha'baan, so we cannot follow the da'eef ahaadeeth either. This important principle was mentioned by Imaam Abu'l-'Abbaas Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him).

Al-Haafiz Ibn Rajab (may Allaah have mercy on him) said in his book Lataa'if al-Ma'aarif concerning this matter after previously discussing it:

"Laylat al-Nusf min Sha'baan (the middle of Sha'baan) was venerated by the Taabi'een among the people of al-Shaam, such as Khaalid ibn Mi'daan, Makhool, Luqmaan ibn 'Aamir and others, who used to strive in worship on this night. The people took the idea of the virtue of this night and of venerating it from them. It was said that they heard of Israa'eeli reports (reports from Jewish sources) concerning that. Most of the scholars of the Hijaaz denounced that, including 'Ataa' and Ibn Abi Maleekah. 'Abd al-Rahmaan ibn Zayd ibn Aslam narrated that view from the fuqahaa' of Madeenah, and this was the view of the companions of Maalik and others. They said: this is all innovation. 
No comment from Imaam Ahmad concerning Laylat al-Nusf min Sha'baan is known of. Concerning spending the night of the middle of Sha'baan in prayer, there is no sound report from the Prophet (peace and blessings of Allaah be upon him) or from his companions."

This is what was said by Al-Haafiz Ibn Rajab (may Allaah be pleased with him). He clearly states that there is no sound report from the Prophet (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them) about Laylat al-Nusf min Sha'baan (the middle of Sha'baan).

Extracted from from Majmoo' Fataawa Samaahat al-Shaykh 'Abd al-'Azeez ibn Baaz, 2/882

Scan from Ibn Rajab's Lata'if al-Ma`arif fi ma li Mawasim al-`Am min al-Waza'if:

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Fasting in Sha'baan

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Posted by Islamiq Sg on Wednesday, 20 May 2015
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Cinta Rasul Dgn Menghidupkan Sunnahnya

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Celebrating Mother's Day

# Celebrating Mother's Dayوسئل الشيخ محمد بن صالح بن عثيمين رحمه الله عن الاحتفال بعيد الأم فأجاب قائلاShaykh...

Posted by Islamiq Sg on Monday, 11 May 2015
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Benarkah Tuduhan Sang Habib Bahawa Tsa'labah, Seorang Sahabat Nabi, Memiliki Sifat Nifaq dan Kurang Iman Sebab Mengingkari Bayaran Zakat?

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# The Fiqh Principle Of Istihala – Changing From Impure To Pure (Taken entirely from a dars given by Shaykh Muhammad...

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