Prophet's ﷺ Answer That Rewrote a Man's Entire Destiny - Shaykh Abdal Hakim Murad

 

The Prophet, peace and blessings be upon him, said, “Convey from me, even a single verse. 

At Rihlatul-Ilm, our aim is to share the pure and authentic knowledge of Ahlus Sunnah wal Jama’ah — knowledge that softens the heart, refines the soul, and reconnects the Ummah to the path of light.

Everything in the world belongs to Rabbul Izza, Jalla Jalaluhu. We are only striving, day by day, to carry and spread what benefits. Every video is a small effort in خدمة الدين, a reminder of the beauty of Islam as it was lived, preserved, and taught.

If you benefit from this content, we ask you to share it with others. Spreading good is a responsibility we all carry.

May Allah increase you in beneficial knowledge, grant you sincerity in learning, and make your efforts a means of nearness to Him. May He fill your hearts with love for Habibullah ﷺ.

The Secret Prayer of Zakariya [Surah Maryam] | Maqamat Series | Qari Bakeer & Nouman Ali Khan

In the sixth episode of The Quran for Hearts & Minds: The Power of Maqamat, Ustadh Nouman Ali Khan and Qari Ibraheem Bakeer reflect on the private du'a of Zakariya عليه السلام as captured in Surah Maryam (19:1–15).

He was old. His bones were weak. His hair had turned white. And yet, he asked Allah for a son. Not out of personal desire but because he feared what would happen to the religion after him.

He didn’t raise his voice. He didn’t justify his request. He simply turned to Allah with humility, trusting that even what seemed impossible could be given.

This was not a prayer made in front of a crowd. It was whispered. Because his fear wasn’t death, it was what would happen after. Not just to his family, but to the House of Allah itself. He feared a future where the masjid would be filled with competition, not sincerity. And he couldn’t trust the people around him to carry the deen forward.

Recited in Maqam Hijaz Ash-Shuri, these ayat carry the voice of a leader who feels physically weak and socially isolated but whose faith is still strong enough to ask Allah for the impossible.

This episode is a reminder that true legacy is not about who comes next. It’s about what values live on.

The Unstoppable Prophet ﷺ

 

 What does it truly mean to be a determined Ummah?

In this Lecture, Dr. Omar Suleiman reflects on the legacy of the Prophets — from Nuh (AS) to Ibrahim (AS), Musa (AS) to Isa (AS), and our beloved Muhammad ﷺ — and how they never settled for survival alone. They carried the mission. They never compromised. From the defiance of Gaza to the silence of global powers, this Lecture is a reminder: our strength lies not just in patience, but in purpose.

Reflections from the Story of Prophet Yusuf (AS)

 

Reflections from the Story of Prophet Yusuf (AS)

Khuṭbah: Lessons from the life of Prophet Ayub (A.S) | Shaykh Dr. Yasir Qadhi

Once a Sahabi’s son was missing.......

Our Prophet ﷺ! ❤
Once a Sahabi’s son was missing.
The Sahabi went looking for his son.
As he was searching he found a group of children playing and saw his son was amongst them.
He saw that Rasoolallah ﷺ, the Beloved of Allah was sitting at a short distance watching the children.
The Sahabi came into the presence of the Beloved ﷺ and after presenting Salam he asked Ya Rasoolallah ﷺ I have been looking for my son and found him playing here, do I have your permission to take him?
The Prophet ﷺ replied,
Let your son play a little longer.
The Sahabi took his leave and left.
A short while later he came again and found the Beloved of Allah in the same place watching the children play. 

The Sahabi asked for permission to take his son and once again the Prophet ﷺ asked to to let his son carry on playing.
The man left and came back a short while later. Again he asked for permission to take his son and this time the Prophet of Allah ﷺ gave him permission, now you may take your son.
As the man was about to approach the children and call his son, Rasoolallah ﷺ called him back.
He returned to the company of Rasoolallah ﷺ and the Prophet ﷺ said, Take your son but when you call him don’t call him as ‘my son’ call him by his name.
The Sahabi was a little inquisitive as to why this instruction was given and he asked Ya Rasoolallah, the child is my son and if I did call out to him as ‘my son’ would that be a problem?
Tears began to fall down the Blessed cheeks of The Mercy to Creation and He replied,
O my companion, amongst those children there are orphans... if you call out to your child as ‘O my son’ the orphans may feel the loss of their fathers and may be saddened.
To avoid this I have requested that you call your son by his name so as not to hurt their feelings!
The Sahabi was amazed at the intricate level of concern and sensitivity of Rasoolallah ﷺ.
The man took his son, came back to Rasoolallah ﷺ to ask leave.
He then asked Ya Rasoolallah ﷺ why are you sitting watching these children, again with tears in his blessed eyes, the Mercy to Creation replied,
I was watching those children and sat close by so that they know that even though they do not have fathers, they have the Prophet of Allah to care for them.
Subhan'Allah.

We have forgotten what it is to be a true Muslim...

SOURCE - Imam As Suyuti's Al-Khasais-ul-Kubra

Loving and Caring those with Disabilities (The value of people with disabilities in our lives)

Lessons from the DUAA of MUSA (as) | Shaykh Dr. Yasir Qadhi

A group of women from the tribe of Ghifar approached the Prophet Muhammad ﷺ

 

A group of women from the tribe of Ghifar approached the Prophet Muhammad ﷺ to seek his permission to tend to the wounded during the battle of Khaybar. The Prophet ﷺ welcomed their request, giving them permission, stating, “By the blessings of God.”

He ﷺdidn’t simply say okay dismissively. He didn’t say, “No. This isn’t for women.” Or, “Why are you trying to with men?” Instead, he specifically gave them the blessings of God.
With this group of women was a young girl named Umayyah bint Qays. She shares with us her own part of the story: 

“Then we set out with him. I was a young girl. He made me sit on his she-camel behind the luggage. I saw the bag had got traces of blood from me. It was the first time I had a period. Then I sat forward on the camel [to hide it] and I was embarrassed. 

“When the Messenger of God ﷺ saw what happened to me and the traces of blood, he said, “Perhaps you have had menstrual bleeding?” I said, “Yes.” He said, “Attend to yourself. Then, take a container of water, then put salt in it, then wash the affected part of the bag, then come back.” I did so.
“When God conquered Khaybar for us, the Prophetﷺ took this necklace that you see on my neck and gave it to me and put it on my neck with his own hand. By God it will never be parted from me.’
“She wore the necklace her entire life and stipulated that she should be buried with it.”
When the Prophet ﷺ saw her blood, he did not embarrass her. He ﷺ did not turn away in disgust or shock. He ﷺ didn’t order her to leave his presence now that she was an accountable young woman. Or hastily walk away in silence, and then avoid her for the rest of her life.

Instead, he ﷺ taught her the fiqh of purification in that moment. He ﷺ acknowledged her literally going through puberty in front of him ﷺ with gentle humility and support. He ﷺ gave her a necklace, which he ﷺ personally placed on her with his blessed hands, and helped her feel honored and special in that moment. He ﷺ didn’t tear her down emotionally; his ﷺ response built her up.
I’ve heard many period stories where women speak of incredible embarrassment in the moment but can laugh it off 10-15 years later. But I’ve never heard a story in which a woman says she felt closer to God because of what was a humiliating moment of her life as a young person.

The way he ﷺ responded not only impacted this young companion’s sense of self, her self worth, her self esteem- but also, her relationship with Islam. He did this while leading a military expedition! As the head of state! Yet he ﷺ took time to sit and make a little girl at a critical crux of her life feel seen.
The Prophetﷺ mentored people in ways they felt nurtured, cherished, and critical for the community. How do you think that impacted the way they felt about their faith?
How would it impact ours if we did the same? 

(Hadith reference: Ibn Sa’d’s Tabaqaat viii.293 as mentioned in Al-Muhaddithat: The Women Scholars of Islam by Dr.Akram Nadwi)
- Ustadha Maryam Amir

What Nuh (as) Promised His People

The Journey of Musa (AS) - A Recap

 

Under The Leadership Of Abu Bakr (ra) | His Hajj Story

 

When He Lost His Child | Meeting Muhammad ﷺ

Are we truly following the Sunnah?

 

The Prophet ﷺ used to pray and he was holding his granddaughter Umamah, the daughter of his ﷺ daughter Zaynab رضي الله عنها. When he ﷺ would make sajdah, he would put her down, and when he ﷺ would stand, he would pick her up. (Bukhari) 

The scholar alFakahaani, as cited in Fathul Bari, mentions that it’s as if the secret in his ﷺ carrying Umamah in his prayer was to push against the narrative that the Arabs used to have in disliking girls and holding them. 

So he ﷺ opposed that culture emphatically, even in [such an important space as salah], because action is stronger than simply speaking about it.

He ﷺ actively demonstrated how to honor girls. How to include daughters in religious spaces ﷺ How to create a access for women. 

Today, the misogynistic practices and policies in some Muslim communities rivals the ignorance of the pre-Islamic Arabian society that the Quran was revealed to transform. 

While many men and women who are scholars and activists are actively working to create change to return us to the uplifting community practices of the Prophet ﷺ, how should our own religious leadership demonstrate this commitment to actively portraying honoring daughters and the women they become as our leader ﷺ did?

Maryam Amir's page of FB

THE SUNNAH OUR UMMAH FAILS TO IMPLEMENT...

 1. It is sunnah to marry older women.
 2. It is sunnah to marry a divorced person.
 3. It is sunnah to marry a widow.
 4. It is sunnah to help women with household chores, such as cooking, cleaning, washing, etc.
 5. Put food in your wife's mouth as an expression of love.  (classified as a form of charity)
 6. It is sunnah to express your love, gratitude and respect to your wife.
 7. It is sunnah to forgive her for her mistakes.
 8. It is the sunnah to keep your wife looking good, to gift her, kiss her, foreplay with her, give her a seperate housing if you can afford it.
 9. It is a sunnah to try to know your wife's feelings and to comfort her when she needs it.
 10. It is a sunnah to have fun together.  (running, storytelling, sharing a happy occasion with her are well known examples)
 11. It is the sunnah to lie down and relax in your wife's lap, to smile at her, to compliment her, to flirt with her and let her play with your beard.
 12. It is sunnah to call your wife with beautiful names.
 13. It is a sunnah not to divulge her secrets to family or friends.
 14. It is the sunnah to love and respect the parents of one's wife.
15. It is the sunnah to protect your wife and your children from your toxic family or your mother and father if they are abusing her.
 Let us practice the sunnah in its entirety and not to measure.
🤲 May Allah bless Muslim women with Qawwam who fears Allah - Allahumma ameen!
The meaning of a Qawwam is a man who protects you financially, physically, mentally, spiritually and emotionally. Who literally takes you under the fortress of his protection.

WHAT WAS OUR PROPHET صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ LIKE?

 

• He was the mildest of people and also the warmest and most generous of them.
• He would fix his own sandals, patch his own clothes and help his family with the daily errands.
• He was very shy; shyer than a virgin in her chamber.
• He would respond to the invitation of slaves.
• He would visit the sick.
• He would walk alone [without guards].
• He would allow others to saddle-up with him on his mount.
• He would accept gifts.
• He would eat food that was sent as a gift; but he never consumed anything that had been given as charity.
• He did not have enough dates with which to be satisfied, nor was he satisfied with barley-bread for more than three consecutive days.
• He would eat whatever food was readily available.
• He never criticized food.
• He never ate lying down, and ate whatever was closest to him.
• He loved perfumes and disliked foul odors.
• He honored people of virtue, and kept affectionate ties with nobles and dignitaries.
• He never rejected anyone and would accept the excuse of those who presented excuses.
• He would joke, but never would he utter anything untrue.
• He laughed, but not loudly.
• He would not let any time pass without being in the service of God or being engaged in whatever was essential for his own self-development.
• He never cursed women, nor abused servants.
• He never hit anyone, except for in jihad in God’s cause.
• He did not perform revenge for his own sake, but did so when God’s limits had been transgressed.
• If he was presented with two options he took the easier of the two, unless it entailed disobedience or the severing of ties – in which case he would be the furthest away from it.
• He would sit in an assembly wherever it was convenient and would mingle among his Companions as one of them, so much so that when strangers came, they couldn’t tell him from others, except after inquiring as to who he was.
• He would take to long periods of silence, but when he did speak he did so slowly and clearly, repeating himself so that he would be understood.
• He used to pardon, even when he was in a position to punish.
• He wouldn’t confront anyone with what they did not like.
• He was the most truthful of men.
• He was the one who most fulfilled his trusts, pledges and commitments.
• He was the easiest going of people; the most affable; and the most generous in friendship.
• Whoever looked at him unexpectedly, was amazed by him.
• Whoever knew him, loved him.
• His Companions, whenever they spoke about worldly affairs, he would join in with them; and when, in recollecting their pre-Islamic days, they would laughed, he would simply smile.
• He was also the bravest of men. One of his Companions recounts: When the fighting grew intense, we would seek shelter behind God’s Messenger.

Source: Summary of Mukhtasar Minhaj al-Qasideen by Imam Ibn Qudamah (pp. 157-158)

Why Turkish People Love Animals

Save Your Daughter! - Mufti Menk

Anti-Racism: Prophet Muhammad’s Example

Relations between different ethnic and religious groups are deteriorating at a rapid pace. Muslims are pitted against non-Muslims and black and brown people are pitted against white.

What is needed now more than ever is a role model whose teachings counter bigotry and whose acts serve as a model for coexistence. I believe that role model is none other than Prophet Muhammad.

Approximately 1,400 years before the Civil Rights movement in the US and the anti-apartheid campaign in South Africa, the Prophet Muhammad dealt with the issues of xenophobia and prejudice in Arabia. In this short piece, I highlight how the Prophet fought against the idea of judging individuals and groups based solely on their skin color and ancestry.

Prophet Muhammad’s anti-racist views are seen in his friendship with Bilal ibn Rabah, a black slave who rose to a leading position within the Muslim community of 7th century Arabia. One story relates how Muhammad defended Bilal after Abu Dharr Al-Ghifari, one of the Prophet’s companions, called Bilal “the son of a black woman.” Annoyed with this emphasis of identifying people by skin color, Muhammad criticized Abu Dharr by stating “you are the man who still has the traits of ignorance in him.”

The Prophet’s reference to Abu Dharr’s ignorance refers to the “pre-Islamic” state of jahiliyyah, an Arabic term meaning “the state of ignorance of Divine guidance.” This period of Arab history before Muhammad’s arrival was marked by “barbarism” and “lawlessness,” as described in the Quran. The Prophet’s anti-racist mentality helped lead Arabs out of this darkness and into the light by guiding them onto the path of justice and equality.

Bilal, who other Muslims referred to as “master” because of his knowledge and grace, became the muezzin of the Prophet, meaning that he was responsible for calling Muslims to the five daily prayers. In choosing Bilal for this honorable role, Muhammad demonstrated that social exclusion and subordination based upon skin color was not to be permitted in an Islamic society.

Before Muhammad revealed his message, Arabs were overly proud of their tribal and ethnic identities, so much so that tribes and ethnic groups became the social standard of society. The Prophet’s teachings changed all of that. He emphasized the importance of piety as the hallmark of respect. In challenging Abu Dharr, Muhammad showed that he was willing to rebuke even his closest companions if that person denigrated someone because of his or her ethnicity. The Prophet believed that this form of “tribalism,” or al-asabiyyah in Arabic, was cancerous because it drove people to ethnic loyalties even if that meant they supported oppression and injustice.

The Prophet’s Last Sermon at Mount Arafat in 632 AD is perhaps his most noteworthy manifestation of anti-racism.

In his speech, Muhammad stated that “An Arab has no superiority over a non-Arab, nor a non-Arab has any superiority over an Arab ... a white person has no superiority over a black, nor does a black have any superiority over white except by piety and good action.”

The Last Sermon is the culminating point of Muhammad’s life. He challenged a disunited population that was constantly engaged in warfare by calling on people to unite under a banner of humanity. By distancing himself from the tendency to categorize others based upon ethnicity, the Prophet preceded the words of Martin Luther King Jr., whose “I Have a Dream” speech called for African Americans to be judged not by the color of their skin, but by the content of their character.

Muhammad’s message of anti-racism is especially important now in the US. Al-Hajj Malik El-Shabazz, the African American civil rights leader who is more commonly called Malcolm X, reflected Muhammad’s insistence on harmony. After he performed Hajj, the Islamic pilgrimage, El-Shabazz wrote home to his friends that all Muslim pilgrims in Mecca accepted the “Oneness of God.” He added that white people in the US should echo the Muslim pilgrims and “cease to measure and hinder and harm others in terms of their differences in color.” El-Shabazz’s anti-racism perspective mirrors Muhammad’s spirit of friendship and inclusivity. Like the Prophet, El-Shabazz is a role model for the anti-racism movement.

I consider Muhammad to be a quintessential anti-racist figure because he promoted peace and equality. Without a doubt, he advanced human rights in an area of the world that had no previous experience with this practice. Non-Muslims who belittle the Prophet have certainly not considered the examples highlighted above.

To further promote better relations between Muslims and non-Muslims as well as people of different skin colors, it is imperative that media outlets highlight Muhammad’s anti-racist ethos. Rather than being a divisive figure, Muhammad is an inspiration for those working to rid the world of the evil of racism.

Dr. Craig Considine is a scholar, global speaker, media contributor, and public intellectual based at the Department of Sociology at Rice University. He holds a PhD from Trinity College – University of Dublin, an MSc from Royal Holloway – University of London, and a BA from American University in Washington, DC. Dr. Considine is a U.S. Catholic of Irish and Italian descent.

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From Adam to Abraham: 'When My Servants Ask of Me, I Am Near' | Virtual Khutbah with Omar Suleiman