Hazrat Umar ibn al-Khattab (RA) belonged to the Bani Adi clan of the Quraysh tribe in Makkah, Saudi Arabia. His lineage converges with that of the Prophet Muhammad through Ka’b ibn Lu’ayy ibn Ghalib. Umar (RA) played a significant role in early Islamic history as the second Rashidun Caliph, ruling from August 634 CE until his assassination in 644 CE

The Surah of the Holy Quran that mentions the heads of Zakat is Surah At-Tawbah (Surah 9), specifically in verse 60:

"Zakat expenditures are only for the poor and for the needy and for those employed to collect [zakat] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler - an obligation [imposed] by Allah. And Allah is Knowing and Wise." (Quran 9:60)

The Quran specifies eight categories for the distribution of Zakat, which is the obligatory alms upon wealth in Islam. These categories are designated by God Himself, ensuring that zakat payers and administrators adhere to these guidelines. Here are the eight kinds of people who can receive zakat:

1. The Poor (al-fuqarâ’): Refers to low-income or indigent individuals.
2. The Needy (al-masâkîn): Includes those who are facing difficulties.
3. Zakat Administrators: Individuals involved in collecting and distributing zakat.
4. Those Whose Hearts Are to Be Reconciled: This category encompasses new Muslims and friends of the Muslim community.
5. Those in Bondage (Slaves and Captives): Zakat can be used to help free those held in bondage.
6. The Debt-Ridden: Individuals burdened by debt.
7. In the Cause of God: Zakat can be used for charitable purposes aligned with God’s cause.
8. The Wayfarer: Refers to those who are stranded or traveling with limited resources.

Remember that while zakat is not the only form of charity in Islam, it holds immense importance as the Third Pillar. Through zakat, the prosperous can uplift the poor, assist those in trouble, and provide comfort to those facing hardship. By paying zakat, you contribute to positive change in the world.

In the Holy Qur’an, there are six distinct Surahs (chapters) that are named after Prophets:

1. Surah Ibrahim (Chapter 14): Named after the Prophet Ibrahim (AS).
2. Surah Hud (Chapter 11): Named after the Prophet Hud (AS).
3. Surah Yusuf (Chapter 12): Named after the Prophet Yusuf (AS).
4. Surah Nuh (Chapter 71): Named after the Prophet Nuh (AS).
5. Surah Muhammad (Chapter 47): Named after the Prophet Muhammad (peace be upon him).
6. Surah Yunus (Chapter 10): Named after the Prophet Yunus (AS).

The first caliph to set the prescribed punishment of eighty lashes for drinking alcohol (the offense known as "hudud al-sariqah") was the second caliph, Umar ibn al-Khattab (may Allah be pleased with him). He established this punishment during his caliphate as a deterrent against the consumption of intoxicants, in line with Islamic law.

1. Marfoo‘: if the hadeeth was the words of the Prophet (blessings and peace of Allah be upon him)

2. Mawqoof: if the hadeeth was the words of the Sahaabi (may Allah be pleased with all the Sahaabah)

3. Maqtoo‘: if the hadeeth was the words of the Taabi‘i.

A hadith that is directly narrated by a Tabi’ (also spelled as Taabi’i) is referred to as Maqtoo Hadith. Let’s delve into the details:

1. Al-Mukhadram: This term designates a narrator who lived between two tabaqat (generations). These narrators existed between the Companions of the Prophet (peace be upon him) and the tabi’in. Although they lived during the Jahili era, they had never met the Prophet (peace be upon him). Notably, some of them embraced Islam during the Prophet’s lifetime, while others did not. An example of an al-Mukhadram narrator is Yusair bin 'Amr, who was born after the Hijrah but lived during the Jahili period with his people.
2. Tabi’in: A tabi’i is an individual who met at least one of the Companions of the Prophet (peace be upon him), believed in the Prophet’s message, and passed away as a Muslim. These tabi’in are further categorized into different levels, including those considered thiqah (trustworthy) and others.

In summary, al-mukhadram and tabi’in are distinct terms. While al-mukhadram lived during the Prophet’s time but never met him, tabi’in did not live during the Prophet’s era but were contemporaries of the Companions. Understanding these terms enhances our grasp of the science of hadith. May we continue to seek knowledge and practice it with understanding. Ameen!

This order is mentioned in Surah Al-Hujurat (Chapter 49), Verse 2 of the Quran. Here is the translation:

“O believers! Do not raise your voices above the voice of the Prophet, nor speak loudly to him as you do to one another, or your deeds will become void while you are unaware.” 

This verse emphasizes the importance of respectful communication with the Prophet (peace be upon him) and serves as a reminder to maintain a dignified tone when addressing him.

The order of Tayammum is given in Surah Al-Ma’idah (Chapter 5), Verse 6:

“But if you are sick, or on a journey, or any of you has come from the toilet, or you have touched women, and you cannot find water, then make tayammum with clean ground and wipe a part of your faces and your hands with it. Allah does not desire to put you to hardship, but He desires to purify you, and to complete His blessing upon you so that you may give thanks.” ¹

Tayammum is the dry ablution, performed by striking one’s hands on clean earth or soil with the intention of preparing oneself for prayer when water is not available. May we seek purification and gratitude through this practice.

The author of the book “Al-Hisbah fil-Islam” is Ibn Taymiyah. This work delves into the Islamic duty of enjoining good and forbidding evil. It emphasizes the importance of maintaining ethical conduct and promoting virtuous behavior within the Muslim community. The book has been verified by Sayyed Abu Si`dah.

Imam Muslim bin Hajjaj al-Qushayri, a renowned scholar of Hadith, lived for 55 years and passed away on the evening of Sunday, 24 Rajab, 261 AH (875 CE). He was buried in the suburbs of Nishapur, which is located in present-day Iran. His significant contributions to Islamic scholarship include compiling the “Sahih Muslim,” one of the most authentic collections of Hadith alongside Sahih al-Bukhari.

"Mujadid Alf-Thani" is the title given to Sheikh Ahmad Sirhindi (1564–1624), a prominent Islamic scholar and reformer from the Indian subcontinent. This title translates to "Reviver of the Second Millennium" and signifies his role in reviving and strengthening Islamic teachings and practices during the second millennium of the Islamic calendar. Sheikh Ahmad Sirhindi is widely regarded as one of the most influential figures in Islamic revivalism and spirituality in South Asia.

Mamun-ur-Rashid, also spelled as Al-Ma'mun or Mamun al-Rashid, was the seventh Abbasid Caliph who ruled from 813 to 833 AD. He was known for his patronage of the arts, sciences, and philosophy, and he played a significant role in the establishment and development of the House of Wisdom (Dar-ul-Hikmah) in Baghdad, which became a renowned center for scholarship and translation during the Islamic Golden Age. While not the sole founder, Mamun-ur-Rashid's support and policies greatly contributed to the flourishing of intellectual endeavors during his reign.

The name of Hazrat Zaid bin Haritha (RA) is mentioned in Surah Al-Ahzab (Chapter 33), Verse 37. This verse narrates the story of the marriage of Zaid (RA) with his wife, Hazrat Zainab bint Jahsh (RA). May Allah be pleased with them all.

The original name of the host of the Holy Prophet (PBUH), Abu Ayub Ansari, was Khalid bin Zaid (R.A). He was born in Medina, Hejaz, and belonged to the tribe of Banu Najjar. After the migration to Medina, he pledged allegiance to Islam at the hands of Prophet Muhammad, who then named him Abu Ayyub al-Ansari. Abu Ayyub was a close companion of the Prophet and played a significant role in supporting Islam after the hijra (migration) to Medina in 622. His patronym, “Abu Ayyub,” means “father of Ayyub.” May Allah be pleased with him.

The title "Tarjuman al-Qur'an" is attributed to Hazrat Abdullah ibn Abbas (رضي الله عنه), who was a cousin of the Prophet Muhammad (peace be upon him) and one of his companions. Ibn Abbas was known for his deep knowledge of the Quran and his proficiency in interpreting its meanings.

Istishab is a legal principle in Islamic jurisprudence (fiqh). It refers to the presumption of continuity or persistence of a previous state or condition unless there is evidence to the contrary. In other words, if something was considered permissible (halal) or prohibited (haram) in the past, it is assumed to remain so until there is evidence indicating a change.

For example, if a person was in a state of ritual purity (wudu) and there is no evidence to suggest that they lost that state (such as breaking wudu), the principle of istishab would maintain their state of purity.

This principle helps maintain stability and consistency in legal rulings unless there is clear evidence to alter the status quo. May Allah guide us in understanding and applying these principles correctly.

The Muslims were under a social and economic boycott, rather than literal imprisonment, in the area known as Sha'b Abi Talib in Makkah. This boycott lasted for three years, from approximately 616 to 619 CE. During this period, the Muslims faced severe hardships, including economic isolation and deprivation of basic necessities.