Forwarded from Madrasatuna || مدرستنا
Post 5:
People with regards to their belief in Shafā‘ah are divided into three categories:
1. Those who go to extremes in affirming Shafā‘ah, like the polytheists and the innovators.
2. Those who go to extremes in negating Shafā‘ah, like the Khawārij & the Mu‘tazilah; both of whom negate Shafā‘ah for Ahlul-kabā'ir (those who commit major sins).
3. Those who are moderate between the above two extremes. This refers to Ahlus-Sunnah wal Jamā'ah, who only affirm Shafā‘ah for those whom the evidences have affirmed them.
People with regards to their belief in Shafā‘ah are divided into three categories:
1. Those who go to extremes in affirming Shafā‘ah, like the polytheists and the innovators.
2. Those who go to extremes in negating Shafā‘ah, like the Khawārij & the Mu‘tazilah; both of whom negate Shafā‘ah for Ahlul-kabā'ir (those who commit major sins).
3. Those who are moderate between the above two extremes. This refers to Ahlus-Sunnah wal Jamā'ah, who only affirm Shafā‘ah for those whom the evidences have affirmed them.
Forwarded from Madrasatuna || مدرستنا
Post 6:
If we look at the verses in the Qur'ān which speak about Shafā‘ah, we find some stating that no Shafā‘ah will be accepted in the Hereafter; eg:
{وَٱتَّقُوا۟ یَوۡمࣰا لَّا تَجۡزِی نَفۡسٌ عَن نَّفۡسࣲ شَیۡـࣰٔا وَلَا یُقۡبَلُ مِنۡهَا شَفَـٰعَةࣱ وَلَا یُؤۡخَذُ مِنۡهَا عَدۡلࣱ وَلَا هُمۡ یُنصَرُونَ}
“Guard yourselves against the Day on which no soul will be of help to another. No intercession will be accepted, no ransom taken, and no help will be given.”
[Sūrah Al-Baqarah 48]
Meanwhile, other verses in the Qur'ān affirm the complete opposite; that Shafā‘ah will be accepted.
The scholars have combined between these seemingly contradictory verses and concluded that Shafā‘ah is two types:
The first type is الشفاعة المنفية = the Shafā‘ah that is denied and not accepted by Allāh.
The second type is الشفاعة المثبتة = the Shafā‘ah that is affirmed and accepted by Allāh.
Therefore, the verses which say no Shafā‘ah will be accepted only relate to الشفاعة المنفية, i.e. Allāh will not accept Shafā‘ah Al-Manfiyyah.
If we look at the verses in the Qur'ān which speak about Shafā‘ah, we find some stating that no Shafā‘ah will be accepted in the Hereafter; eg:
{وَٱتَّقُوا۟ یَوۡمࣰا لَّا تَجۡزِی نَفۡسٌ عَن نَّفۡسࣲ شَیۡـࣰٔا وَلَا یُقۡبَلُ مِنۡهَا شَفَـٰعَةࣱ وَلَا یُؤۡخَذُ مِنۡهَا عَدۡلࣱ وَلَا هُمۡ یُنصَرُونَ}
“Guard yourselves against the Day on which no soul will be of help to another. No intercession will be accepted, no ransom taken, and no help will be given.”
[Sūrah Al-Baqarah 48]
Meanwhile, other verses in the Qur'ān affirm the complete opposite; that Shafā‘ah will be accepted.
The scholars have combined between these seemingly contradictory verses and concluded that Shafā‘ah is two types:
The first type is الشفاعة المنفية = the Shafā‘ah that is denied and not accepted by Allāh.
The second type is الشفاعة المثبتة = the Shafā‘ah that is affirmed and accepted by Allāh.
Therefore, the verses which say no Shafā‘ah will be accepted only relate to الشفاعة المنفية, i.e. Allāh will not accept Shafā‘ah Al-Manfiyyah.
Forwarded from Madrasatuna || مدرستنا
Post 7:
Shafā‘ah is something totally dependent on Allāh. It is a blessing which Allāh grants to whoever He wishes from His creation. It is not a right that anyone can claim from Allāh. No one is able to intercede unless Allāh grants them permission to do so, and even after this, their intercession will not be accepted, unless Allāh is pleased with the people on whose behalf intercession is sought.
Thus, for Shafā‘ah to be accepted it must fulfil two conditions:
1. the person seeking Shafā‘ah must be granted permission by Allah to intercede.
2. the one on whose behalf intercession is sought must be one whom Allah is pleased with.
These two conditions are combined in the statement of Allāh:
{وَكَم مِّن مَّلَكࣲ فِی ٱلسَّمَـٰوَ ٰتِ لَا تُغۡنِی شَفَـٰعَتُهُمۡ شَیۡـًٔا إِلَّا مِنۢ بَعۡدِ أَن یَأۡذَنَ الله لِمَن یَشَاۤءُ وَیَرۡضَىٰۤ}
“˹Imagine˺ how many ˹noble˺ angels are in the heavens! ˹Even˺ their intercession would be of no benefit whatsoever, until Allah gives permission to whoever He wills and ˹only for the people He˺ approves.”
[Sūrah An-Najm 26]
If the above conditions are not met, the Shafā‘ah will not be accepted (i.e. It will be Shafā‘ah Manfiyyah)
Shafā‘ah is something totally dependent on Allāh. It is a blessing which Allāh grants to whoever He wishes from His creation. It is not a right that anyone can claim from Allāh. No one is able to intercede unless Allāh grants them permission to do so, and even after this, their intercession will not be accepted, unless Allāh is pleased with the people on whose behalf intercession is sought.
Thus, for Shafā‘ah to be accepted it must fulfil two conditions:
1. the person seeking Shafā‘ah must be granted permission by Allah to intercede.
2. the one on whose behalf intercession is sought must be one whom Allah is pleased with.
These two conditions are combined in the statement of Allāh:
{وَكَم مِّن مَّلَكࣲ فِی ٱلسَّمَـٰوَ ٰتِ لَا تُغۡنِی شَفَـٰعَتُهُمۡ شَیۡـًٔا إِلَّا مِنۢ بَعۡدِ أَن یَأۡذَنَ الله لِمَن یَشَاۤءُ وَیَرۡضَىٰۤ}
“˹Imagine˺ how many ˹noble˺ angels are in the heavens! ˹Even˺ their intercession would be of no benefit whatsoever, until Allah gives permission to whoever He wills and ˹only for the people He˺ approves.”
[Sūrah An-Najm 26]
If the above conditions are not met, the Shafā‘ah will not be accepted (i.e. It will be Shafā‘ah Manfiyyah)
Forwarded from Madrasatuna || مدرستنا
Post 8:
After reading the previous post one might be left wondering, 'what is the point of Shafā‘ah if Allāh is the One deciding who intercedes and He must be pleased with the one for whom intercession is sought?'
Response:
It's important to note that intercession before Allāh is not like the intercession which takes place between the creation. While the creation may be forced to accept other's intercessions - even if they do not authorise and are not satisfied with it, no one can intercede before Allāh without meeting the conditions mentioned previously. This only demonstrate Allāh's Supreme Power and Control over His creation.
Ibnul Qayyim raḥimahullāh said:
“Unless Allāh creates the intercession, authorises it for the intercessor, is pleased with it and is satisfied with the intercessor, it would never exist! What's more, the intercessor does not intercede with Him because of Allāh's need for him, nor due to His fear of him, nor His desire for what it entails, but he only intercedes with Him in compliance with His command and in obedience to Him...Whoever is guided by Allāh Almighty to recognise this, will understand the reality of monotheism and polytheism, and the difference between what Allāh Almighty has affirmed of intercession and what He denied and nullified.”
[Tafsīr Ibnul Qayyim, Sūrah Yūnus, Āyah 18]
After reading the previous post one might be left wondering, 'what is the point of Shafā‘ah if Allāh is the One deciding who intercedes and He must be pleased with the one for whom intercession is sought?'
Response:
It's important to note that intercession before Allāh is not like the intercession which takes place between the creation. While the creation may be forced to accept other's intercessions - even if they do not authorise and are not satisfied with it, no one can intercede before Allāh without meeting the conditions mentioned previously. This only demonstrate Allāh's Supreme Power and Control over His creation.
Ibnul Qayyim raḥimahullāh said:
“Unless Allāh creates the intercession, authorises it for the intercessor, is pleased with it and is satisfied with the intercessor, it would never exist! What's more, the intercessor does not intercede with Him because of Allāh's need for him, nor due to His fear of him, nor His desire for what it entails, but he only intercedes with Him in compliance with His command and in obedience to Him...Whoever is guided by Allāh Almighty to recognise this, will understand the reality of monotheism and polytheism, and the difference between what Allāh Almighty has affirmed of intercession and what He denied and nullified.”
[Tafsīr Ibnul Qayyim, Sūrah Yūnus, Āyah 18]
Forwarded from Madrasatuna || مدرستنا
Post 9:
Without a doubt, our Prophet ﷺ will have the greatest honor on the Day of Judgement with regards to Shafā‘ah; as he will be allowed to intercede on behalf of his entire nation. But even this intercession is sought only from Allāh - not from the Prophet ﷺ! It is because of this, that after the adhān, we supplicate, "O Allāh, the Lord of this Perfect Call, and the Established Prayer, grant Muḥammad the Wasīlah and Distinction (i.e., the Highest rank in Paradise) and raise him to the Praised Station (Al-Maqām Al-Maḥmūd, which is the permission to intercede for his nation) that You have promised him.” [Bukhāri]
Likewise, the Ṣaḥābah, who were the most knowledgeable of this nation, never asked the Prophet ﷺ after his death to intercede for them, since they knew that after the Prophet's ﷺ death, it is not possible to request the Prophet ﷺ to do anything. If this is the case of the Prophet ﷺ, what then is the status of anyone else in comparison to his status?
Without a doubt, our Prophet ﷺ will have the greatest honor on the Day of Judgement with regards to Shafā‘ah; as he will be allowed to intercede on behalf of his entire nation. But even this intercession is sought only from Allāh - not from the Prophet ﷺ! It is because of this, that after the adhān, we supplicate, "O Allāh, the Lord of this Perfect Call, and the Established Prayer, grant Muḥammad the Wasīlah and Distinction (i.e., the Highest rank in Paradise) and raise him to the Praised Station (Al-Maqām Al-Maḥmūd, which is the permission to intercede for his nation) that You have promised him.” [Bukhāri]
Likewise, the Ṣaḥābah, who were the most knowledgeable of this nation, never asked the Prophet ﷺ after his death to intercede for them, since they knew that after the Prophet's ﷺ death, it is not possible to request the Prophet ﷺ to do anything. If this is the case of the Prophet ﷺ, what then is the status of anyone else in comparison to his status?
Forwarded from Madrasatuna || مدرستنا
Post 10:
The best way to attain Shafā‘ah is through upholding Tawheed (monotheism) and staying clear of Shirk (polytheism).
Abū Hurairah raḍhiyallāhu ‘anhu asked the Prophet ﷺ, "O Messenger of Allāh, who will have the greatest chance to gain your intercession on the Day of Judgement?" The Prophet ﷺ replied, "The one who will have the greatest chance to be granted my Shafā‘ah is he who says: 'لا إله إلا الله' (there is none worthy of worship except Allāh) sincerely from his heart". [Bukhāri]
The best way to attain Shafā‘ah is through upholding Tawheed (monotheism) and staying clear of Shirk (polytheism).
Abū Hurairah raḍhiyallāhu ‘anhu asked the Prophet ﷺ, "O Messenger of Allāh, who will have the greatest chance to gain your intercession on the Day of Judgement?" The Prophet ﷺ replied, "The one who will have the greatest chance to be granted my Shafā‘ah is he who says: 'لا إله إلا الله' (there is none worthy of worship except Allāh) sincerely from his heart". [Bukhāri]
Forwarded from Madrasatuna || مدرستنا
Post 11 (final):
Shafā‘ah and Tawassul are terms which are commonly misused to justify various types of innovations and acts of Shirk. Perhaps this is why the questioner raised this issue in the first place.
Sheikh Ṣāliḥ Āl Ash-Sheikh ḥafidhahullāh was asked this same question; what is the difference between Tawassul and Shafā‘ah?
He responded: ⤵️
Shafā‘ah and Tawassul are terms which are commonly misused to justify various types of innovations and acts of Shirk. Perhaps this is why the questioner raised this issue in the first place.
Sheikh Ṣāliḥ Āl Ash-Sheikh ḥafidhahullāh was asked this same question; what is the difference between Tawassul and Shafā‘ah?
He responded: ⤵️
Audio
[2:20 - 3:36]
“Tawassul differs from istishfā‘ (requesting Shafā‘ah) because the mustashfi‘ requests Shafā‘ah, and if Shafā‘ah is sought from the creation, that means he is seeking it from other than Allāh.
As for the mutawassil (the one seeking tawassul) -based on common day usage- he is asking Allāh, but doing so by means of someone else. So istishfā‘ is asking other than Allāh, whereas waseelah is asking Allāh by means of someone else; through the sanctity (hurmah) or standing (jaah) of that individual.
And this type of Tawassul; i.e. by means of someone's person, standing, or sanctity, is not permissible - because it is:
- transgression in du‘ā,
- an act of innovation,
- and something which leads to Shirk.
As for requesting Shafā‘ah from the creation -those of whom are incapable of making du‘ā- i.e. those who are dead, absent, etc., this is making du‘a to other than Allāh, which is major Shirk!
“Tawassul differs from istishfā‘ (requesting Shafā‘ah) because the mustashfi‘ requests Shafā‘ah, and if Shafā‘ah is sought from the creation, that means he is seeking it from other than Allāh.
As for the mutawassil (the one seeking tawassul) -based on common day usage- he is asking Allāh, but doing so by means of someone else. So istishfā‘ is asking other than Allāh, whereas waseelah is asking Allāh by means of someone else; through the sanctity (hurmah) or standing (jaah) of that individual.
And this type of Tawassul; i.e. by means of someone's person, standing, or sanctity, is not permissible - because it is:
- transgression in du‘ā,
- an act of innovation,
- and something which leads to Shirk.
As for requesting Shafā‘ah from the creation -those of whom are incapable of making du‘ā- i.e. those who are dead, absent, etc., this is making du‘a to other than Allāh, which is major Shirk!
Madrasatuna || مدرستنا
Feedback from someone who completed Madina Book 1
I advise you'll to get involved also. It's free of charge and you can do it from the comfort of your own home inshaallaah.
If brown or yellow discharge exits from the private part of a woman while she is on her period, and then her period blood stops but the brown/yellow discharge still continues to flow, what is the ruling regarding this?
Final Results
46%
Her period has ended and she has to bathe, then pray and fast again
48%
Her period hasn't ended yet
6%
It doesn't mean anything
The Fruits Of Knowledge
If brown or yellow discharge exits from the private part of a woman while she is on her period, and then her period blood stops but the brown/yellow discharge still continues to flow, what is the ruling regarding this?
بسم الله الرحمن الرحيم
The correct answer is that her period HASN'T ended yet. There are two signs which show that a woman's period has ended:
1) the menstruation blood stops
2) a white discharge exits from her private part
If the white discharge appears or the menstrual blood stops, her period has ended. If she is on her period and while she is bleeding, a brown or yellow discharge exits from her private part, and then the blood stops but the brown or yellow discharge doesn't stop, she is still on her period as the brown or yellow discharge exited from her while she was still bleeding from menstruation blood.
If however she had no brown or yellow discharge while she was on her period, and then her period blood stopped, she is to have a bath and cleanse herself ready to pray and fast again. If a brown or yellow discharge exits from her private part AFTER she had a bath (ghusl) to cleanse herself to pray again, this brown or yellow discharge isn't given consideration and it's not considered as her being on her period anymore.
Allaah knows best.
For more on this topic, you may refer to this pdf: https://torontodawah.com/pdf-the-rulings-of-menstruation-and-postpartum-bleeding/
There are also free lessons taking place every Sunday for brothers and sisters related to this topic in Shepherd's Bush, west London, at Masjid Al-Mukhbiteen. Those who are able to attend are advised to do so, and those who aren't, they are advised to benefit from the recordings of the lesson which can be found at t.me/AlMukhbiteen
Join the telegram channel: t.me/FruitsOfKnowledge
The correct answer is that her period HASN'T ended yet. There are two signs which show that a woman's period has ended:
1) the menstruation blood stops
2) a white discharge exits from her private part
If the white discharge appears or the menstrual blood stops, her period has ended. If she is on her period and while she is bleeding, a brown or yellow discharge exits from her private part, and then the blood stops but the brown or yellow discharge doesn't stop, she is still on her period as the brown or yellow discharge exited from her while she was still bleeding from menstruation blood.
If however she had no brown or yellow discharge while she was on her period, and then her period blood stopped, she is to have a bath and cleanse herself ready to pray and fast again. If a brown or yellow discharge exits from her private part AFTER she had a bath (ghusl) to cleanse herself to pray again, this brown or yellow discharge isn't given consideration and it's not considered as her being on her period anymore.
Allaah knows best.
For more on this topic, you may refer to this pdf: https://torontodawah.com/pdf-the-rulings-of-menstruation-and-postpartum-bleeding/
There are also free lessons taking place every Sunday for brothers and sisters related to this topic in Shepherd's Bush, west London, at Masjid Al-Mukhbiteen. Those who are able to attend are advised to do so, and those who aren't, they are advised to benefit from the recordings of the lesson which can be found at t.me/AlMukhbiteen
Join the telegram channel: t.me/FruitsOfKnowledge
Toronto Dawah
[PDF] The Rulings Of Menstruation And Postpartum Bleeding | Toronto Dawah
Title: The Rulings Of Menstruation And Postpartum Bleeding Compiler: Faisal Ibn Abdul Qaadir Ibn Hassan [Download]
Firstly, may Allaah reward and bless all of you that participated in the poll. Secondly, as there were people who did get the wrong answer, you're strongly advised to learn the rulings related to menstruation as you may be praying when you're not supposed to be, or not praying when you're supposed to be.
قال الحسن البصري رحمه الله:
مَن لَمْ يَتَأَدّب مَعَ اللهِ فَوقَ الأَرضِ، أَدّبَهُ الله تَحْتَ الأَرْضِ.
[مدارج السالكين لابن القيم (٢/٦٧)]
Al-Hasan Al-Basree, may Allaah have mercy upon him, said:
"Whoever misbehaves with Allaah above the earth will be disciplined by Allaah beneath it."
[Madaarij As-Saalikeen, 2/67]
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مَن لَمْ يَتَأَدّب مَعَ اللهِ فَوقَ الأَرضِ، أَدّبَهُ الله تَحْتَ الأَرْضِ.
[مدارج السالكين لابن القيم (٢/٦٧)]
Al-Hasan Al-Basree, may Allaah have mercy upon him, said:
"Whoever misbehaves with Allaah above the earth will be disciplined by Allaah beneath it."
[Madaarij As-Saalikeen, 2/67]
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Forwarded from Masjid Al Mukhbiteen
There will be a Q&A with the Sheikh after the lecture inshaallaah. For any questions you may have then send them to masjidalmukhbiteen@gmail.com with "Q&A" in the subject.
Questions will be asked on a first come first serve basis after going through a panel of brothers to see if the question are suitable. Any questions not asked will be postponed to future lectures إن شاء الله.
بارك الله فيكم
Questions will be asked on a first come first serve basis after going through a panel of brothers to see if the question are suitable. Any questions not asked will be postponed to future lectures إن شاء الله.
بارك الله فيكم
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Lesson: Ādāb Az-Zifāf Lesson 2
Abu Atiyyah Mahmoud Ibn Muhammad
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Abu Atiyyah Mahmoud Ibn Muhammad
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بسم الله الرحمن الرحيم
Why The Chains Of Narration?
عَنِ ابْنِ سِيرِينَ، قَالَ لَمْ يَكُونُوا يَسْأَلُونَ عَنِ الإِسْنَادِ، فَلَمَّا وَقَعَتِ الْفِتْنَةُ قَالُوا سَمُّوا لَنَا رِجَالَكُمْ فَيُنْظَرُ إِلَى أَهْلِ السُّنَّةِ فَيُؤْخَذُ حَدِيثُهُمْ وَيُنْظَرُ إِلَى أَهْلِ الْبِدَعِ فَلاَ يُؤْخَذُ حَدِيثُهُمْ.
On authority of (Muhammad) Ibn Sireen, may Allaah have mercy upon him, that he said:
"They would not ask about the chains of narration, and when the fitnah occurred, they said: 'name for us your men.' So the people of the Sunnah would be regarded, and their Hadeeth were taken, and the people of innovation would be regarded, and their Hadeeth were not taken."
[Introduction Of Saheeh Muslim, No. 27]
It is reported that 'Abdullaah Ibn Mubaarak, may Allaah have mercy upon him, said:
الإِسْنَادُ مِنَ الدِّينِ وَلَوْلاَ الإِسْنَادُ لَقَالَ مَنْ شَاءَ مَا شَاءَ.
"The chains of narration are from the religion, and if it wasn't for the chains of narration then whoever could say whatever they wished."
[Introduction Of Saheeh Muslim, No. 32]
عَنْ مُحَمَّدِ بْنِ سِيرِينَ، قَالَ إِنَّ هَذَا الْعِلْمَ دِينٌ فَانْظُرُوا عَمَّنْ تَأْخُذُونَ دِينَكُمْ.
Muhammad Ibn Sireen, may Allaah have mercy upon him, said:
"Indeed this knowledge is religion, so look to whom you take your religion from."
[Introduction Of Saheeh Muslim, No. 26]
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Why The Chains Of Narration?
عَنِ ابْنِ سِيرِينَ، قَالَ لَمْ يَكُونُوا يَسْأَلُونَ عَنِ الإِسْنَادِ، فَلَمَّا وَقَعَتِ الْفِتْنَةُ قَالُوا سَمُّوا لَنَا رِجَالَكُمْ فَيُنْظَرُ إِلَى أَهْلِ السُّنَّةِ فَيُؤْخَذُ حَدِيثُهُمْ وَيُنْظَرُ إِلَى أَهْلِ الْبِدَعِ فَلاَ يُؤْخَذُ حَدِيثُهُمْ.
On authority of (Muhammad) Ibn Sireen, may Allaah have mercy upon him, that he said:
"They would not ask about the chains of narration, and when the fitnah occurred, they said: 'name for us your men.' So the people of the Sunnah would be regarded, and their Hadeeth were taken, and the people of innovation would be regarded, and their Hadeeth were not taken."
[Introduction Of Saheeh Muslim, No. 27]
It is reported that 'Abdullaah Ibn Mubaarak, may Allaah have mercy upon him, said:
الإِسْنَادُ مِنَ الدِّينِ وَلَوْلاَ الإِسْنَادُ لَقَالَ مَنْ شَاءَ مَا شَاءَ.
"The chains of narration are from the religion, and if it wasn't for the chains of narration then whoever could say whatever they wished."
[Introduction Of Saheeh Muslim, No. 32]
عَنْ مُحَمَّدِ بْنِ سِيرِينَ، قَالَ إِنَّ هَذَا الْعِلْمَ دِينٌ فَانْظُرُوا عَمَّنْ تَأْخُذُونَ دِينَكُمْ.
Muhammad Ibn Sireen, may Allaah have mercy upon him, said:
"Indeed this knowledge is religion, so look to whom you take your religion from."
[Introduction Of Saheeh Muslim, No. 26]
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بسم الله الرحمن الرحيم
Classic Lecture From Dammaaj, Yemen
'The Description Of Paradise'
Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee, may Allaah preserve him
https://www.spreaker.com/user/aloloomaudio/abdul-hakeem-al-amreekee-the-description
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Classic Lecture From Dammaaj, Yemen
'The Description Of Paradise'
Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee, may Allaah preserve him
https://www.spreaker.com/user/aloloomaudio/abdul-hakeem-al-amreekee-the-description
Join the telegram channel: t.me/FruitsOfKnowledge
Spreaker
Abdul-Hakeem Al-Amreeki - The Description of Paradise
Salafi Dawah From Yemen - Beneficial lectures delivered by scholars and students of knowledge from Darul-Hadeeth, Dammaaj, Yemen.
بسم الله الرحمن الرحيم
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Description Of The Hell-Fire
Sheikh Abu Musa Adil Al-Udayni
https://www.spreaker.com/episode/45564590
LIVE NOW
Description Of The Hell-Fire
Sheikh Abu Musa Adil Al-Udayni
https://www.spreaker.com/episode/45564590
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LIVE NOW: Description of The Hell-Fire - Abū Mūsā 'Ādil Al-'Udaynī
Dawah from UK - Beneficial lectures delivered by scholars (telelink) and students of knowledge