The Day of ʿArafah is the 9th day of Dhul-Hijjah in the Islamic calendar, immediately preceding the major Islamic festival of sacrifice, Eid al-Aḍḥā. It is the day on which pilgrims performing Ḥajj gather in the sacred plain of ʿArafāt near the Holy City of…
Abdessalam Yassine
Abdessalam Yassine
Excerpt from the Book WINNING THE MODERN WORLD FOR ISLAM
A new start under the banner of islam will need a new conception of power and a new political organization. New ambitions will need a new order of things. Traditional society, atomized into individuals neutralized under the weight and grasp of absolutist powers falsely labeled as democracies, will have to yield to a vital participatory community. Islamic power will have a strong hand in this emancipation, this rebirth.
READ MORE: https://siraj.net/ar/books/Winning-the-Modern-World-for-Islam/pages/174
What is Our Message to Humanity?
All his life on earth converged towards this ultimate concern for man, make him face what is the most vital: his true life after death.
In this video, he recalls this vital subject, the core of islam, and calls his brothers and sisters to carry, with him and after him, this message.
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The Law of Countervailing Struggle and the Promise of Victory
God the Exalted has established divine Laws [sunan][1] within His cosmos. These laws govern life, animate all living beings, and exert a decisive power over the unfolding of events
The Grave’s Discourse to the Living and the Dead
The tongue of the Spiritual State is even more eloquent in communicating with the dead than is that of speech when communicating with the living. The Messenger of God –God bless him and grant him peace- said, ‘When the dead man is laid in his grave it speaks to him, saying, “Woe betide you, O son of Adam! What distracted you from contemplating me? Did you not know that I am the house of trial, of darkness, and of solitude as well as of worms? What distracted you from me? You used to pass me by, strutting on!”
The Function of the Prophetic Minhāj
The word minhāj [Guiding Way] follows the Arabic morphological pattern mif‹āl, a form often used to designate instrumental nouns, as in miftāḥ [key]; yet it can also denote a verbalnoun, as in mi‹rāj [ascending ladder], or a place-name, as in mirṣād
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