Bismillaah Ar-Rahmaan Ar-Rahiim
Wal - Alhamdulillaahi Rabbil-Aalameen was-Salaatu was-Salaamu Alaa Rasoolillaah, Wa 'ala Alihe wa As-habihe, ajma'een. Wa Ba'ad:
As-Salaamu Alaikum Wa Rahmatullaahi Wa Barakaatuhu
My name is Aqeel Abu Aqeel Abdur-Rashid Watkins
Alhamdulillah (all praise and thanks belong to Allaah) Insha'Allaah I will be 38 soon.
Allaahu Akbar wal Alhamdulillaah I have been Muslim for about 17 years and am very involved in giving da'wah to non-Muslims and naseehah to my Akhis (brothers) and Ukhtis (sisters) in Islam.
I have lived in Virginia for about a year and a half and in Gorgia for about two and a half years and now I am back in New York still on Long Island but now in Bay Shore. Insha'allaah im striving to go overseas to study for about three to five years and maybe come back.
I take the deen and my studies seriously alhamdulillaah through Al Baseerah.com I attended the aqeedah 101 class on Al Qawaaid Al Arba' byImaam Muhammad Ibn Abdul-Wahhaab (rahimahullaah) which was taught by Sheikh Abdullaah Al Ghudyaan. After thatI attended the Fiqh class Ad Durrar Al Bahiyyah (The Beautiful Pearls) by Imaam Muhammad Ali Ash-Shawkaani (rahimahullaah) taught bySheikh Abu Usamah Wasiullaah Al-Abbas (hafidullaah). Insha''aah after ramadhaan we have the intention of studying the science of hadeeth. I study arabiyyah with a ahk who is in egypt, we study from the book Al Kitaab Al Assassi and I study tajweed with a ukhti who also lives in Egypt. I recommend learning tajweed not only will it insha'allaah help you with proper reciation of the Qur'aan but it will also help so much in the arabic language as well.
In a sister I look for someone I can trust, who is serious about the deen and studying and living it. Is athlecticly inclined (jogging, tennis, bowling, minature golf etc.). Wants to have children.
If any one has any comments or question about anthing that I have said please feel free to ask or say.
Insha'Allaah what you are about to read is a letter I wrote in response to questions asked of me like "Why can't we just be Muslims?" and "Why we can't just come together and get along?" etc... among other comments from some members of a community in Georgia in 2006
Bismillaah ar-Rahmaan ar-Rahiim
Wal - AlhamdulillaahiRabbil-Aalameen was-Salaatu was-Salaamu Alaa Rasoolillaah, Wa 'ala Alihe wa As-habihe, ajma'een. Wa Ba'ad:
As-Salaam Alaikum,
Hello Akhi/Ukhti,
Insha'Allaah I strive to live as close to the Qur'aan and the Sunnah of Prophet Muhammad Ibn Abdullaah (Salla Allaahu Alaihi Was-Sallam) as understood by the first and best three generations. And not based on my own feelings, desires or people who are not upon what the companions were upon to the best of their ability.
Al-Islam is not what we think it is, nor is Al-Islaam the way we feel it should be, nor is it the way we want it to be. And Al-Islaam is not the way of our father, mother, grand parents, uncles or aunts or our Imam or sheik or scholar. Unless it is strictly in total accordance with what Allaah (Subhanaahu wa ta'alaa) has said in the Qur'aan. I'm not saying that those people have to be perfect but what they have learned, understand, practice and teach must be to the best of their ability be what the Qur'aan says and teaches, what Prophet Muhammad Ibn Abdullah (Salla Allaahu Alaihi Was-Sallam) said and taught and as it was received, understood, taught and explained by his (Salla Allaahu Alaihi Was-Sallam) companions. Islaam is not just a religion, it is not something that we pick up and put down as we please, it is not something to be joked or played with but is a complete way of life.
O you who believe! Fear Allah (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. (Obey Him, be thankful to Him, and remember Him always), and die not except in a state of Islam (as Muslims) with complete submission to Allah. Al-Imran, Surah 3 ayah 102
O you who believe! Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaitan (Satan). Verily! He is to you a plain enemy. Al-Baqara, Surah 2 ayah 208
Allah commands His servants who believe in Him and have faith in His Messenger to implement all of Islam's legislation and law, to adhere to all of its commandments, as much as they can, and to refrain from all of its prohibitions. `Al-`Awfi said that Ibn `Abbas said, and also Mujahid, Tawus, Ad-Dahhak, `Ikrimah, Qatadah, As-Suddi and Ibn Zayd said that Allah's statement:
(Enter Silm) means Islam. Allah's statement:
(...perfectly) means, in its entirety. This is the Tafsir of Ibn `Abbas, Mujahid, Abu Al-`Aliyah, `Ikrimah, Ar-Rabi` bin Anas, As-Suddi, Muqatil bin Hayyan, Qatadah and Ad-Dahhak. Mujahid said that the Ayah means, `Perform all the good works and the various pious deeds, this is especially addressed to those from among the People of the Scripture who embraced the faith.'
Ibn Abu Hatim reported that Ibn `Abbas said that:
(O you who believe! Enter Silm perfectly) refers to the believers among the People of the Scripture. This is because they believed in Allah, some of them still followed some parts of the Taw rah and the previous revelations. So Allah said:
(Enter Islam perfectly.) Allah thus commanded them to embrace the legislation of the religion of Muhammad in its entirety and to avoid abandoning any part of it. They should no longer adhere to the Taw rah. Allah then said:
(...and follow not the footsteps of Shaytan) meaning, perform the acts of worship and avoid what Satan commands you to do. This is because:
(He (Shaytan) commands you only what is evil and Fahsha' (sinful), and that you should say about Allah what you know not.) (2:169) and:
(He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire.) (35:6) Hence, Allah said:
(Verily, he is to you an open enemy.) Allah said:
(Then if you slide back after the clear signs have come to you) meaning, if you deviate from the Truth after clear proofs have been established against you,
(...then know that Allah is All-Mighty) in His punishment, and no one can escape His vengeance or defeat Him.
(All-Wise) in His decisions, actions and rulings. Hence Abu Al-`Aliyah, Qatadah and Ar-Rabi` bin Anas said, "He is Mighty in His vengeance, Wise in His decision.''
Ibn Abi Hatim recorded that `Abdullah bin Mas`ud commented on the Ayah,
(Have Taqwa of Allah as is His due,)
"That He is obeyed and not defied, remembered and not forgotten and appreciated and not unappreciated.'' This has an authentic chain of narration to `Abdullah bin Mas`ud. Al-Hakim collected this Hadith in his Mustadrak, from Ibn Mas`ud, who related it to the Prophet. Al-Hakim said, "It is authentic according to the criteria of the Two Shaykhs (Al-Bukhari and Muslim), and they did not record it.'' This is what he said, but it appears that it is only a statement of `Abdullah bin Mas`ud, and Allah knows best. It was also reported that Anas said, "The servant will not have Taqwa of Allah as is His due until he keeps his tongue idle.'' Allah's statement,
(and die not except as (true) Muslims)) 3:102, means, preserve your Islam while you are well and safe, so that you die as a Muslim. The Most Generous Allah has made it His decision that whatever state one lives in, that is what he dies upon and is resurrected upon. We seek refuge from dying on other than Islam.
Imam Ahmad recorded that Mujahid said, "The people were circling around the Sacred House when Ibn `Abbas was sitting, holding a bent-handled walking stick. Ibn `Abbas said, The Messenger of Allah (recited),
(Have Taqwa of Allah as is His due, die not except as (true) Muslims.)) 3:102, then he said;
(Verily, if a drop of Zaqqum (a tree in Hell) falls, it will spoil life for the people of earth. What about those whose food is only from Zaqqum)''
This was recorded by At-Tirmidhi, An-Nasa'i, Ibn Majah, Ibn Hibban in his Sahih and Al-Hakim his Mustadrak. At-Tirmidhi said, "Hasan Sahih''' while Al-Hakim said; "It meets the conditions of the Two Sahihs and they did not record it."
Imam Ahmad recorded that Jabir said that three nights before the Messenger of Allah died he heard him saying;
(None of you should die except while having sincere trust in Allah, the Exalted and Most Honorable.) Muslim also recorded it. The Two Sahihs record that Abu Hurayrah said that the Messenger of Allah said,
(Allah said, "I am as My servant thinks of Me.'') END
Next ayat to pay very serious attention to Allaah (subhanaahu wa tallaa wa jal) says in surah Al-Hujuraat [49:1] O you who believe, do not place your opinion above that of GOD and His messenger. You shall reverence GOD. GOD is Hearer, Omniscient. [Translation of Dr. Rashad Khalifa]
[49:1] O you who believe! Make not (a decision) in advance before Allaah and His Messenger (Salla Allaahu Alaihi Was-Sallam), and fear Allaah. Verily, Allaah is All-Hearing, All-Knowing. [Noble Quran]
In these Ayat, Allah the Exalted teaches His faithful servants the good manners they should observe with the Messenger , which are respect, honor and esteem. Allah the Exalted and Most Honored said,
(O you who believe! Make not (a decision) in advance before Allah and His Messenger,) meaning, do not rush in making decisions before him, rather, follow his lead in all matters. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, commented;
(Make not (a decision) in advance before Allah and His Messenger,) "Do not say anything that contradicts the Qur'an and Sunnah.'' Qatadah commented, "We were told that some people used to say, `Revelation should be sent down about such and such matters,' and, `such and such practices should be rendered allowed.' Allah the Exalted disliked this attitude.'' Allah said,
(and have Taqwa of Allah.) meaning, `in what He has ordered you;'
(Verily, Allah is Hearing,) `your statements,'
(Knowing.) `your intentions. END
It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed into a plain error.) (33:36)
Imam Ahmad recorded that Abu Barzah Al-Aslami said: "Julaybib was a man who used to enter upon women and joke with them. I said to my wife, `Do not let Julaybib enter upon you, for if he enters upon you I shall do such and such.' If any of the Ansar had a single female relative, they would not arrange a marriage for her until they found out whether the Prophet wanted to marry her or not. The Prophet said to one of the Ansar:
(Give me your daughter for marriage.) He said, `Yes, O Messenger of Allah, it would be an honor and a blessing.' He said,
(I do not want her for myself.) He said, `Then for whom, O Messenger of Allah' He said,
(For Julaybib.) He said, `O Messenger of Allah, let me consult her mother.' So he went to the girl's mother and said, `The Messenger of Allah is proposing marriage for your daughter.' She said, `Yes, it would be a pleasure.' He said, `He is not proposing to marry her himself, he is proposing on behalf of Julaybib.' She said, `What! Julaybib No, by Allah, we will not marry her to him.' When he wanted to get up and go to the Messenger of Allah to tell him what the girl's mother had said, the girl asked, `Who is asking for my hand' So her mother told her, and she said, `Are you refusing to follow the command of the Messenger of Allah Follow his command, for I will not come to any harm.' So her father went to the Messenger of Allah and said, `Deal with her as you wish.' So he married her to Julaybib. Then the Messenger of Allah went out on one of his military campaigns, and after Allah had granted him victory, he said to his Companions, may Allah be pleased with them,
(See whether there is anybody missing.) They said, `We have lost so-and-so, and so-and-so.' He said,
(See if there is anybody missing.) They said, `No one.' He said:
(But I see that Julaybib is missing.) He said:
(Go and look for him among the dead.) So they looked for him, and found him beside seven of the enemy whom he had killed before he was himself killed. They said, `O Messenger of Allah, here he is, beside seven of the enemy whom he had killed before he was himself killed.' The Messenger of Allah came and stood beside him and said,
(He killed seven before he was himself killed. He belongs to me and I belong to him.) He said this two or three times, then the Messenger of Allah carried him in his arms and held him while his grave was dug, then he placed him in his grave. It was not mentioned that he washed him, may Allah be pleased with him.'' Thabit, may Allah be pleased with him, said: "There was no widow among the Ansar who was more sought after for marriage than that girl.'' Ishaq bin `Abdullah bin Abi Talhah asked Thabit, "Do you know how the Messenger of Allah prayed for that girl'' He told him: "He said,
(O Allah, pour blessings upon her and do not make her life hard.) And this is how it was; there was no widow among the Ansar who was more sought after for marriage than her.'' This is how it was recorded by Imam Ahmad, in full. Muslim and An-Nasa'i recorded the story of his death in Al-Fada'il. Al-Hafiz Abu `Umar bin `Abd Al-Barr mentioned in Al-Isti`ab that when the girl said in her seclusion, `Are you refusing to follow the command of the Messenger of Allah ' -- This Ayah was revealed:
(It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision.) This Ayah is general in meaning and applies to all matters, i.e., if Allah and His Messenger decreed a matter, no one has the right to go against that, and no one has any choice or room for personal opinion in this case. Allah says:
(But no, by your Lord, they can have no faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.) (4:65) Hence the issue of going against it is addressed in such strong terms, as Allah says:
(And whoever disobeys Allah and His Messenger, he has indeed strayed into a plain error.) This is like the Ayah:
(And let those who oppose the Messenger's commandment, beware, lest some Fitnah should befall them or a painful torment be inflicted on them) (24:63). END
Allah tells us how His Messenger is merciful and sincere towards his Ummah, and how he is closer to them than they are to themselves. His judgment or ruling takes precedence over their own choices for themselves, as Allah says:
(But no, by your Lord, they can have no faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept with full submission.) (4:65) In the Sahih it says:
(By the One in Whose Hand is my soul, none of you truly believes until I am dearer to him than his own self, his wealth, his children and all the people.) It was also reported in the Sahih that `Umar, may Allah be pleased with him, said: "O Messenger of Allah, by Allah, you are dearer to me than everything except myself.'' He said,
(No, O `Umar, not until I am dearer to you than yourself.) `Umar said: "O Messenger of Allah, by Allah, now you are dearer to me than everything, even myself.'' He said,
(Now, O `Umar (you have got it right).) Allah says in this Ayah:
(The Prophet is closer to the believers than themselves,) Concerning this Ayah, Al-Bukhari narrated from Abu Hurayrah, may Allah be pleased with him, that the Prophet said:
(There is no believer except I am the closest of all people to him in this world and in the Hereafter. Recite, if you wish: (The Prophet is closer to the believers than themselves.) END
O you who believe! Obey Allah and obey the Messenger, and those of you who are in authority. If you differ in anything among yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination.) (4:59)
Al-Bukhari recorded that Ibn `Abbas said that the Ayah,
(Obey Allah and obey the Messenger, and those of you who are in authority.) "Was revealed about `Abdullah bin Hudhafah bin Qays bin `Adi, who the Messenger of Allah sent on a military expedition.'' This statement was collected by the Group, with the exception of Ibn Majah At-Tirmidhi said, "Hasan, Gharib''. Imam Ahmad recorded that `Ali said, "The Messenger of Allah sent a troop under the command of a man from Al-Ansar. When they left, he became angry with them for some reason and said to them, `Has not the Messenger of Allah commanded you to obey me' They said, `Yes.' He said, `Collect some wood,' and then he started a fire with the wood, saying, `I command you to enter the fire.' The people almost entered the fire, but a young man among them said, `You only ran away from the Fire to Allah's Messenger. Therefore, do not rush until you go back to Allah's Messenger, and if he commands you to enter it, then enter it.' When they went back to Allah's Messenger, they told him what had happened, and the Messenger said,
(Had you entered it, you would never have departed from it. Obedience is only in righteousness.)'' This Hadith is recorded in the Two Sahihs. Abu Dawud recorded that `Abdullah bin `Umar said that the Messenger of Allah said,
(The Muslim is required to hear and obey in that which he likes and dislikes, unless he was commanded to sin. When he is commanded with sin, then there is no hearing or obeying.) This Hadith is recorded in the Two Sahihs. `Ubadah bin As-Samit said, "We gave our pledge to Allah's Messenger to hear and obey (our leaders), while active and otherwise, in times of ease and times of difficulty, even if we were deprived of our due shares, and to not dispute this matter (leadership) with its rightful people. The Prophet said,
(Except when you witness clear Kufr about which you have clear proof from Allah.)'' This Hadith is recorded in the Two Sahihs. Another Hadith narrated by Anas states that the Messenger of Allah said,
(Hear and obey (your leaders), even if an Ethiopian slave whose head is like a raisin, is made your chief.) Al-Bukhari recorded this Hadith. Umm Al-Husayn said that she heard the Messenger of Allah giving a speech during the Farewell Hajj, in which he said;
(Even if a slave was appointed over you, and he rules you with Allah's Book, then listen to him and obey him.) Muslim recorded this Hadith. In another narration with Muslim, the Prophet said,
(Even if an Ethiopian slave, whose nose was mutilated...) In the Two Sahihs, it is recorded that Abu Hurayrah said that the Messenger of Allah said,
(Whoever obeys me, obeys Allah, and whoever disobeys me, disobeys Allah. Whoever obeys my commander, obeys me, and whoever disobeys my commander, disobeys me.) This is why Allah said,
(Obey Allah), adhere to His Book,
(and obey the Messenger), adhere to his Sunnah,
(And those of you who are in authority) in the obedience to Allah which they command you, not what constitutes disobedience of Allah, for there is no obedience to anyone in disobedience to Allah, as we mentioned in the authentic Hadith,
(Obedience is only in righteousness.)
Allah said,
((And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger). Mujahid and several others among the Salaf said that the Ayah means, "(Refer) to the Book of Allah and the Sunnah of His Messenger.'' This is a command from Allah that whatever areas the people dispute about, whether major or minor areas of the religion, they are required to refer to the Qur'an and Sunnah for judgment concerning these disputes. In another Ayah, Allah said,
(And in whatsoever you differ, the decision thereof is with Allah). Therefore, whatever the Book and Sunnah decide and testify to the truth of, then it, is the plain truth. What is beyond truth, save falsehood this is why Allah said,
(if you believe in Allah and in the Last Day.) meaning, refer the disputes and conflicts that arise between you to the Book of Allah and the Sunnah of His Messenger for judgment. Allah's statement,
(if you believe in Allah and in the Last Day.) indicates that those who do not refer to the Book and Sunnah for judgment in their disputes, are not believers in Allah or the Last Day. Allah said,
(That is better) meaning, referring to the Book of Allah and the Sunnah of His Messenger for judgment in various disputes is better,
(and more suitable for final determination.) meaning, "Has a better end and destination,'' as As-Suddi and several others have stated while Mujahid said, "Carries a better reward.'' END
(65. But no, by your Lord, they can have no faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.) (4:65) Allah said,
(We sent no Messenger, but to be obeyed) meaning, obeying the Prophet was ordained for those to whom Allah sends the Prophet. Allah's statement,
(by Allah's leave) means, "None shall obey, except by My leave,'' according to Mujahid. This Ayah indicates that the Prophets are only obeyed by whomever Allah directs to obedience. In another Ayah, Allah said,
(And Allah did indeed fulfill His promise to you when you were killing them (your enemy) with His permission) meaning, by His command, decree, will and because He granted you superiority over them. Allah's statement,
(If they (hypocrites), when they had been unjust to themselves,) directs the sinners and evildoers, when they commit errors and mistakes, to come to the Messenger, so that they ask Allah for forgiveness in his presence and ask him to supplicate to Allah to forgive them. If they do this, Allah will forgive them and award them His mercy and pardon. This is why Allah said,
(they would have found Allah All-Forgiving (One Who forgives and accepts repentance), Most Merciful).
Allah said,
(But no, by your Lord, they can have no faith, until they make you judge in all disputes between them,) Allah swears by His Glorious, Most Honorable Self, that no one shall attain faith until he refers to the Messenger for judgment in all matters. Thereafter, whatever the Messenger commands, is the plain truth that must be submitted to inwardly and outwardly. Allah said,
(and find in themselves no resistance against your decisions, and accept (them) with full submission.) meaning: they adhere to your judgment, and thus do not feel any hesitation over your decision, and they submit to it inwardly and outwardly. They submit to the Prophet's decision with total submission without any rejection, denial or dispute. Al-Bukhari recorded that `Urwah said, "Az-Zubayr quarreled with a man about a stream which both of them used for irrigation. Allah's Messenger said to Az-Zubayr,
(O Zubayr! Irrigate (your garden) first, and then let the water flow to your neighbor.) The Ansari became angry and said, `O Allah's Messenger! Is it because he is your cousin' on that, the face of Allah's Messenger changed color (because of anger) and said,
(Irrigate (your garden), O Zubayr, and then withhold the water until it reaches the walls (surrounding the palms). Then, release the water to your neighbor.) So, Allah's Messenger gave Az-Zubayr his full right when the Ansari made him angry. Before that, Allah's Messenger had given a generous judgment, beneficial for Az-Zubayr and the Ansari. Az-Zubayr said, `I think the following verse was revealed concerning that case,
(But no, by your Lord, they can have no faith, until they make you (O Muhammad) judge in all disputes between them.) Another Reason In his Tafsir, Al-Hafiz Abu Ishaq Ibrahim bin `Abdur-Rahman bin Ibrahim bin Duhaym recorded that Damrah narrated that two men took their dispute to the Prophet, and he gave a judgment to the benefit of whoever among them had the right. The person who lost the dispute said, "I do not agree.'' The other person asked him, "What do you want then'' He said, "Let us go to Abu Bakr As-Siddiq.'' They went to Abu Bakr and the person who won the dispute said, "We went to the Prophet with our dispute and he issued a decision in my favor.'' Abu Bakr said, "Then the decision is that which the Messenger of Allah issued.'' The person who lost the dispute still rejected the decision and said, "Let us go to `Umar bin Al-Khattab.'' When they went to `Umar, the person who won the dispute said, "We took our dispute to the Prophet and he decided in my favor, but this man refused to submit to the decision.'' `Umar bin Al-Khattab asked the second man and he concurred. `Umar went to his house and emerged from it holding aloft his sword. He struck the head of the man who rejected the Prophet's decision with the sword and killed him. Consequently, Allah revealed,
(But no, by your Lord, they can have no faith). END
The Ayats above are part of the foundation of why there is division and separation in the community / Ummah. This is all that will be when muslims who have the Christian mentality of thinking what they want to about the deen, speaking about the Deen how ever they feel to speak about it, live day to day, hour by hour, minute by minute how they feel and choose to instead of submitting to the way Allaah (Subhanaahu wa taâ₠¬â„¢alaa) and His Messenger have taught, suggested and commanded us to. This inshaââ&sbq uo;¬â„¢Al laah is not the path of the believer. The believer is the one who studies to make sure that each breathe, each step, each interaction is in accordance with the Qurââ&sbquo ;¬â„¢aan and the Sunnah in proper context to the best of his or her ability. Rasulullaah (sallaahu alaihi was salaam) explained and lived the words of Allaah (the Qurââ&sbquo ;¬â„¢aan) as ââ‚&n ot;ËœAisha (radyi allaahu anha) related that Rasulullaah (sallaahu alaihi was salaam) was the walking Qurââ&sbquo ;¬â„¢aan. And on the flip side Rasulullah (sallaahu alaihi was salaam) detailed mannerism in everything we do from the duâ₠¬â„¢aa we say when we wake up in the morning, to the way we enter and exit the bathroom and the duâ₠¬â„¢aa&At ilde;¢â‚¬ â„¢s that relate to that, to the way we get dressed and undressed and the duâ₠¬â„¢aas related to that, to the way one enters and exits their house and the related duâ₠¬â„¢aas to that even how to yarn and sneeze and even at the time of having relations with you spouse. Nothing has been left out. What also has to be addressed here that is also very important is the niyyat of the person(s) if the actions of the person(s) are not for the love, obedience and pleasure of Allaah (Subhanaahu wa taâ₠¬â„¢alaa) then there worth is very little if any at all.
Insha'Allaah please be patient as I strive to make this a place that both my Muslims brothers and sister and non-Muslim feel comfortable coming to and learning from.
I now live and work in Bay Shore (Long Island) New York. I have lived in GA and VA, insha'Allaah my next move will be overseas to study for a couple of year. I spent the first 19-20 years of my life as a Christian and was very into the church and have a pretty good knowledge of the bible. So knowing what a revert can go throught as he or she embraces Islam insha'Allaah I extend my hand out to those who have questions and or want to learn the proper Adab (Manners), Akhlaq (Character), Aqeedah (Creed or Belief) and Madhdhaab (methodology or way of understanding of the Believing Muslims and according to the Qur'aan and the Sunnah (tradition) of Prophet Muhammad ibn Abdullaah (salla Allaahu alaihi was-sallam) and by the understanding of the Best generations. The Sahabah and Sahabiet (the first generation) the Taabi'een (the second generation) and the Taabi'aat-Taabi'een (the third generation).
I study arabiyyah with a ahk who is from Philly but now lives in Egypt I study from the book Al Kitaab Al Assassi and I study Tajweed with a ukhti who also lives in egypt. I study with the ulema overseas through Al-Baseerah.com We have studied Al Qawwaid Al-Araba'a whit Sheikh Abdullaah Al-Ghudyaan (hafidullaah) and Ad-Durrar Al-Bahiyyah with Sheikh Wasiullaah Al-Abbas (hafidullaah) and insha'Allaah after ramadhaan we are suppose to studying the sciences of hadeeth. Insha'Allaah as you can see I take the deen very serious and strive to be upon those who do the same.
I am a sinlge ahk I strive to be a good ahk, companion, friend, example, zawj (husband) and father. I'm a bit of a romantic, very affectionate, and clean. I attend lectures where and when I can.
