Maktabah Al-Imām Al-Ghazālī

Story 1 I met a middle-aged brother who had spent many years imprisoned in Tadmor Prison. During the rule of Hafez al-Asad, Tadmor became infamous for its extreme brutality and torture. The brother explained that prisoners were strictly forbidden from performing Salah in their cells. The guards maintained constant surveillance to ensure that no one performed Salah. On one occasion, the brother devised an ingenious way to perform his Salah. When his food was placed on the floor of the cell, he would remain standing for a few moments, looking down at the food. This served as his qiyaam (standing posture in Salah). After a short while, he would sit down in front of the food, intending it as his jalsah (sitting posture in Salah).   Throughout this entire process, his lips remained motionless because the guards watched even the slightest lip movement. Anyone caught reciting or performing Salah was subjected to punishment. Lesson Beyond exposing the cruelty of the Asad regime, this story...

  And who are more unjust than those who prevent the name of Allah from being mentioned i.e., praised, in his Masajid and strive toward their destruction. It is not for them to enter them except in fear. For them in this world is disgraace, and they will have in the Hereafter a great punishment. [Surah al-Baqarah: 114] 1. Muslims in various parts of the world are horrified at the desecration of the noble, blessed and sanctified Masajid, especially al-Masjid al-Aqsa.  2. Torturing the Muslims - whether physically or emotionally - that defend the Masjid and uphold its sanctity is not something novel in multiple countries. 3. One of the novel ways in which the sacredness and sanctity of the Masjid is being attacked and vilified is through changing the purpose for which it was built and established. This way has been effectively used by the modernists and liberals.  4. The latest attack on the sanctity of the most blessed Masajid is the promotion of voter registration in the ...

Some of our people live with the illusion that perhaps there are some Shias who respect the Ṣaḥābah raḍiyallāhu ‘anhum and consider tabarra bad. Some of them are very clever and talk about the unity of the Ummah day and night.   Look, the Unity of the Ummah Conference is being held. Shia and Sunni scholars are hugging each other, praying behind each other, going to each other's madrasas and making statements of unity!   I am addressing all such people (simpleton Sunni brothers) today.   Let us proceed with knowing the following fact: According to the Rawāfiḍ, until a person does not accept the "Imamat" as prescribed by Allāh (obligatory by Allāh) and places the first crown of this Imāmat on the head of Sayyidunā ‘Alī raḍiyallāhu ‘anhu and declares "absolution and disavowal" (tabarra) from the khilāfat of Sayyidunā Abū Bakr Siddīq raḍiyallāhu ‘anhu, then his faith cannot be complete.   Yes, what you have read above is certainly correct.   What...

  1          Introduction Shias and Shia apologists are hasty to quote a verdict issued by Khamenei, ostensibly denouncing cursing of the revered figures of Sunnī Islām when questioned about this controversial issue. Does this verdict stand the test of reality? Is this verdict implemented as is, or are there nuances that the Muslims are kept in the dark about? Does the verdict of Khamenei undo all the harm caused by the fundamental Shia teaching of tabarra, i.e., disassociation? Does the fatwa of Khamenei override the verdicts issued by the Shia clergy? Does the fatwa of Khamenei contain political twists? Does the fatwa of Khamenei remove all the grievances that the Shia world has against the blessed and noble companions of Rasūlullāh sallallahu 'alayhi wa sallam  and his blessed family? 2          Muslim Position The Muslim Ummah holds all the Ṣaḥābah radiyallahu 'anhum  and the...

    From the Islamic conquest to the rise of the Safavid dynasty Before the Safavid dynasty, from 21 AH to 907 AH (642 CE to 1501 CE), Islam entered Persia during the reign of Caliph Umar ibn al-Khattab raḍiyallāhu ‘anhu, and Iran became part of the Islamic state.     For the next nine centuries, most of Iran's population adhered to Sunni Islam, and Shafi'i and Hanafi schools of thought were widespread in most cities, while limited Shi'a communities existed in certain areas.      The most prominent Shi'a centres before the Safavids were Qom, Kashan, Rayy (at certain times), Tabaristan (parts of it), and parts of Khorasan.      Despite the existence of these centres, most of Iran's major cities, such as Isfahan, Shiraz, Tabriz, Hamadan, Qazvin, Nishapur, Yazd, and Kerman, remained predominantly Sunni until the beginning of the 16th century. Shia States Preceding the Safavids ·        The Buyid State (334...