The Quran claims that Muhammad is illiterate:

Those who follow the Messenger, the illiterate (ummi) prophet... S. 7:157

Definition of 'Illiterate':-

a person who is unable to read or write.

Therefore, if we find sufficient evidence from the Quran and the ahadith which demonstrate that Muhammad was literate, it would necessitate a reevaluation of the Quranic assertion of his illiteracy.
The prevailing belief among many Muslims is that the historical figure of Muhammad was illiterate and therefore incapable of producing the Quran. However, it is important to note that both the Quran and the ahadith provide evidence that Muhammad possessed the ability to read and write!

Evidence from the Quran

The following verses commanded Muhammad to read:

Read! (Iqra) In the Name of your Lord, Who has created (all that exists) … Read! (Iqra) And your Lord is the Most Generous, Who has taught (the writing) by the pen [the first person to write was Prophet Idrees (Enoch)], S. 96:1, 3-4

The mention of the pen clearly indicates that Muhammad was being directed to read a written text, rather than merely recite spoken words.
In fact, the Quran says that Allah will make Muhammad read the Quran so that he won’t forget it:

We shall make thee read (O Muhammad) so that thou shalt not forget S. 87:6

Other places where Muhammad is commanded to read the Quran include:

When you read the Quran, you shall seek refuge in GOD from Satan the rejected. S. 16:98
When you read the Quran, we place between you and those who do not believe in the Hereafter an invisible barrier. S. 17:45
A Quran that we have released slowly, in order for you to read it to the people over a long period, although we sent it down all at once. S. 17:106 And lo! It is a revelation of the Lord of the Worlds, Which the True Spirit hath brought down Upon thy heart, that thou mayst be (one) of the warners, In plain Arabic speech. And lo! it is in the Scriptures of the men of old. Is it not a token for them that the doctors of the Children of Israel know it? And if We had revealed it unto one of any other nation than the Arabs, And he had read it unto them, they would not have believed in it. S. 26:192-199
Your Lord knows that you meditate during two-thirds of the night, or half of it, or one-third of it, and so do some of those who believed with you. GOD has designed the night and the day, and He knows that you cannot always do this. He has pardoned you. Instead, you shall read what you can of the Quran. He knows that some of you may be ill, others may be traveling in pursuit of GOD's provisions, and others may be striving in the cause of GOD. You shall read what you can of it, and observe the contact prayers (Salat), give the obligatory charity (Zakat), and lend GOD a loan of righteousness. Whatever good you send ahead on behalf of your souls, you will find it at GOD far better and generously rewarded. And implore GOD for forgiveness. GOD is Forgiver, Most Merciful. 73:20
and, when the Koran is read to them, do not adore? S. 84:21

The evidence strongly suggests that Muhammad had access to a manuscript from which he could read to the people. Without access to such a manuscript, it raises the question of what he would have been reading from.
If a Muslim claims that the above texts do not necessarily mean that Muhammad was reading an actual book, because there was no Quranic manuscript for him to read, note what the following passage states:

Those who disbelieve say: "This (the Qur'an) is nothing but a lie that he (Muhammad SAW) has invented, and others have helped him at it, so that they have produced an unjust wrong (thing) and a lie." And they say: "Tales of the ancients, which he has written down, and they are dictated to him morning and afternoon." S. 25:4-5

Not only did Muhammad have the Quran written down, showing that he had access to an actual manuscript that he could read, the Quran even refers to pure pages that Muhammad was reading to the people:

A messenger from Allah, reading purified pages (yatlu suhufan mutahharatan) S. 98:1-2

The term suhuf refers to an actual scripture just as the following verse proves:

The Books (suhuf) of Abraham and Moses. S. 87:19

Therefore, we can now conclude that the Quran provides compelling evidence supporting the claim that Muhammad possessed the ability to read and write. A more in-depth examination of the ahadith is now necessary to further substantiate this assertion.

Evidence from the Ahadith

Narrated Anas bin Malik: Once the Prophet wrote a letter or had an idea of writing a letter. The Prophet was told that they (rulers) would not read letters unless they were sealed. So the Prophet got a silver ring made with "Muhammad Allah's Apostle" engraved on it. As if I were just observing its white glitter in the hand of the Prophet… (Sahih al-Bukhari, Volume 1, Book 3, Number 65)
Narrated Anas bin Malik: When the Prophet (ﷺ) intended to write to the Byzantines, it was said to him, "Those people do not read your letter unless it is stamped." So the Prophet (ﷺ) took a silver ring and got 'Muhammad, the Apostle of Allah' engraved on it .... as if I am now looking at its glitter in his hand. (Sahih Al Bukhari, Volume 7, Book 72, Number 764)
Narrated Anas bin Malik: When the Prophet (ﷺ) intended to write to the Byzantines, the people said, "They do not read a letter unless it is sealed (stamped)." Therefore the Prophet (ﷺ) took a silver ring----as if I am looking at its glitter now----and its engraving was: 'Muhammad, Apostle of Allah'. (Sahih Al Bukhari, Volume 9, Book 89, Number 276)
Narrated 'Ursa: The Prophet wrote the (marriage contract) with 'Aisha while she was six years old and consummated his marriage with her while she was nine years old and she remained with him for nine years (i.e. till his death). (Sahih al-Bukhari, Volume 7, Book 62, Number 88)
Narrated 'Ubaidullah bin 'Abdullah: Ibn 'Abbas said, "When the ailment of the Prophet became worse, he said, 'Bring for me (writing) paper and I will write for you a statement after which you will not go astray.' But 'Umar said, 'The Prophet is seriously ill, and we have got Allah's Book with us and that is sufficient for us.' But the companions of the Prophet differed about this and there was a hue and cry. On that the Prophet said to them, 'Go away (and leave me alone). It is not right that you should quarrel in front of me." Ibn 'Abbas came out saying, ""It was most unfortunate (a great disaster) that Allah's Apostle was prevented from writing that statement for them because of their disagreement and noise. (Sahih al-Bukhari, Volume 1, Book 3, Number 114)
Narrated Ibn `Abbas: When the time of the death of the Prophet (ﷺ) approached while there were some men in the house, and among them was Umar bin Al-Khatttab, the Prophet (ﷺ) said, "Come near let me write for you a writing after which you will never go astray."Umar said, "The Prophet (ﷺ) is seriously ill, and you have the Qur'an, so Allah's Book is sufficient for us." The people in the house differed and disputed. Some of them said, "Come near so that Allah's Messenger (ﷺ) may write for you a writing after which you will not go astray," while some of them said what Umar said. When they made much noise and differed greatly before the Prophet, he said to them, "Go away and leave me." IbnAbbas used to say, "It was a great disaster that their difference and noise prevented Allah's Messenger (ﷺ) from writing that writing for them. (Sahih Al Bukhari, Volume 9, Book 92, Number 468)
Narrated Yazid ibn Abdullah: We were at Mirbad. A man with dishevelled hair and holding a piece of red skin in his hand came. We said: You appear to be a bedouin. He said: Yes. We said: Give us this piece of skin in your hand. He then gave it to us and we read it. It contained the text: "From Muhammad, Messenger of Allah (ﷺ), to Banu Zuhayr ibn Uqaysh. If you bear witness that there is no god but Allah, and that Muhammad is the Messenger of Allah, offer prayer, pay zakat, pay the fifth from the booty, and the portion of the Prophet (ﷺ) and his special portion (safi), you will be under by the protection of Allah and His Apostle." We then asked: Who wrote this document for you? He replied: The Messenger of Allah (ﷺ). (Sunan Abi Dawud Book 19, Number 2993)
Narrated Al-Bara' bin 'Azib (RA):The Prophet (ﷺ) sent 'Ali to Yemen. The narrator mentioned the complete Hadith. He said, "Ali sent a letter regarding their (the people of Yemen) acceptance of Islam. When Allah's Messenger (ﷺ) read the letter, he prostrated in gratitude to Allah the Most High for that." [Reported by al-Baihaqi].

Muhammad also had access to Syriac books. He also commanded Zaid Bin Thabit to learn the Syriac Language and the book of the Jews:

Ibn Hajar said in Al-Fath: It can be made that he learned their language, reading and writing, because he used to read their books to him and write to them if he wanted to write to them. This is indicated by Al-Tirmidhi’s classification of this hadith by saying: Chapter on what was mentioned in teaching the Syriacs, and in it he mentioned another narration that says In it Zaid: The Messenger of God, may God’s prayers and peace be upon him, commanded me to learn Syriac, and in Sunan Abu Dawud: Zaid bin Thabit - may God be pleased with him - said: The Messenger of God, may God’s prayers and peace be upon him and his family, commanded me to learn the book of the Jews for him, and he said: By God, no Jews believed in my book. So I learned it, and only half a month passed before I mastered it. I would write to him when he wrote, and I would read to him when he wrote to him.
The author of Awn al-Ma’boud said: The Messenger of God, may God bless him and grant him peace, commanded me, that is, to learn the book of the Jews, so I learned for him, that is, for the Messenger of God, may God bless him and grant him peace. He said, meaning, the Prophet, may God bless him and grant him peace, is a conjunction of my command to explain the reason for the matter. The Jews did not believe in my book, that is, I fear if I commanded a Jew. By writing a book to the Jews, or reading a book that the Jews had come to add or subtract from, so I learned it, i.e., a Jewish book, until I mastered it with the dictionary dhāl and waqf, meaning I knew it, mastered it, and taught it, so I used to write for him, i.e., for the Prophet, may God bless him and grant him peace, whenever he wrote, i.e., if he wanted to write.

Al-Tahawi said in Al-Mu’tasir:

It was narrated from Zaid Bin Thabbit, that he said:
The Messenger (PBUH) said: “Do you know Syriac well? I receive Syriac books.” Zaid said: “No.” The Messenger (PBUH) said: “Learn it (Syriac Language).” Zaid said: “So I learned it in seventeen days.”
https://islamweb.net/afatwa/161555/

The evidence from additional hadiths (links given below) attributed to Muhammad strongly indicates his ability to write.
https://sunnah.com/bukhari:2699
https://sunnah.com/mishkat:4049
https://sunnah.com/muslim:1637b
https://sunnah.com/muslim:1637c
https://sunnah.com/nasai:3101
https://sunnah.com/bukhari:3053
https://sunnah.com/bukhari:4431
https://sunnah.com/bukhari:7366
https://sunnah.com/bukhari:5669
https://sunnah.com/bukhari:114
https://sunnah.com/bukhari:4432
https://sunnah.com/muslim:2387
https://sunnah.com/abudawud:4505
https://sunnah.com/abudawud:3649
https://sunnah.com/tirmidhi:2667
https://sunnah.com/bukhari:6880
https://sunnah.com/muslim:1355a
https://sunnah.com/abudawud:4214
https://sunnah.com/bukhari:2938
https://sunnah.com/bukhari:5875
https://sunnah.com/bukhari:7162
https://sunnah.com/nasai:5201
https://sunnah.com/muslim:2092d
https://sunnah.com/muslim:2092e
https://sunnah.com/bukhari:65
https://sunnah.com/bukhari:5872
https://sunnah.com/shamail:89
https://sunnah.com/muslim:2092c
https://sunnah.com/tirmidhi:2715
https://sunnah.com/bukhari:2377
https://sunnah.com/bukhari:5158

Muhammad's Literacy in the Sirat(s)

Muhammad could read and write as we read in Sirat Ibn Ishaq, Kitab at-Tabaqat al-Kabir' by Abu 'Abdullah Muhammad ibn Sa'd, and Al Sira Al Nabawiyya by Ibn Kathir:
Sirat Ibn Ishaq
https://archive.org/details/TheLifeOfMohammedGuillaume
Page 106, about the cave of Hira revelation:

So I (Muhammad) read it, and he departed from me.

Page 649, about correspondence with Musaylima

Musaylima had written to the apostle: ‘From Musaylima the apostle of God to Muhammad the apostle of God. Peace upon you. I have been made partner with you in authority. To us belongs half the land and to Quraysh half, but Quraysh are a hostile people.’ Two messengers brought this letter. A shaykh of Ashja’ told me on the authority of Salama b. Nu’aym b. Mas’ud al-Ashja’I from his father Nu’aym: I heard the apostle saying to them when he read his letter ‘What do you say about it?’ They said that they said the same as Musaylima. He replied, ‘By God, were it not that heralds are not to be killed I would behead the pair of you !’ Then he wrote to Musaylima: ‘From Muhammad the apostle of God to Musaylima the liar. Peace be upon him who follows the guidance. The earth is God’s. He lets whom He will of His creatures inherit it and the result is to the pious. This was at the end of the year 10.

Page 256

The apostle wrote to the Jews of Khaybar according to what a freedman of the family of Zayd b. Thabit told me from ‘Ikrima or from Sa‘id b. Jubayr from Ibn ‘Abbas: “In the name of God the compassionate the merciful from Muhammad the apostle of God friend and brother of Moses who confirms what Moses brought…”

• KITAB AT-TABAQAT AL-KABIR' by **Abu 'Abdullah Muhammad ibn Sa'd, one of the most important and earliest surviving collections of biographical details of the early Muslims, spanning just over the first two centuries of Islam** https://religion.antropo.es/libros/fuentes-islamicas/Ibn-Sad_Kitab-al-tabaqat-al-kabir.pdf

Volume 1, Parts II.73.2

He (Ibn Sa'd) said: Al-Haytham Ibn 'Adi al-Ta'i informed us; he said: Mujàlid Ibn Sa'id and Zakariyá Ibn Abi Zà'idah informed us on the authority of al-Sha'bi; he said: The Apostle of Allah, may Allah bless him, used to write after the style of the Quraysh: In Thy name, 0 Allah! Then the verse, "Embark therein! In the name of Allah be its course and its mooring," (Qur'an, 11:41) was revealed, **and he began to write: In the name of Allah.**Then the verse, "Cry unto Allah or cry unto the Beneficent" (Qur'an, 17:110) was revealed, and he began to write; In the name of Allah the Beneficent. Then the verse, "Lo ! it is from Solomon, and Lo ! it is: In the name of Allah, the Beneficent, the Merciful" (Qur'an, 27: 30) was revealed, and he began to write: In the name of Allah, the Beneficent, the Merciful.

Volume 1, Parts II.73.3

He (Ibn Sa'd) said: Al-Haytham Ibn 'Adi informed us; Dalham Ibn Salih and Abu Bakr al-Hudhali informed us on the authority of 'Abd Allah Ibn Buraydah, he on the authority of his father, Buraydah Ibn al-Husayb alAslami; (second chain) he (Ibn Sa'd) said: Muhammad Ibn Ishaq related to us on the authority of Yazid Ibn Rumàn and al-Zuhri; (third chain) he (Ibn Sa'd) said: Al-Hasan Ibn 'Umàrah related to us on the authority of Firas, he on the authority of al-Sha'bi; their narrations are mixed up: He (Ibn Sa'd) said: The Apostle of Allah, may Allah bless him, wrote [P.20] an epistle to the people of Yaman detailing in it the regulations of Islam and duties on animals and properties. He directed them to treat his Companions and messengers well, and his messengers were Mu'adh Ibn Jabal and Malik Ibn Murarah. He informed them about the coming of their messengers to him and acknowledged the message which he had received from them. They said: The Apostle of Allah, may Allah bless him,wrote personal letters to several persons of Yaman; the names of some of them are, alHarith Ibn 'Abd Kulál, Shurayh Ibn 'Abd Kulal, Nu'aym Ibn 'Abd Kulál, Nu'man the prince of Dhu Yazan, Ma'àfir and Hamdan and Zur'ah of Ru'ayn; and the last was the first of Himyarites to embrace Islam... The Apostle of Alláh, may Allah bless him, wrote to them that Malik Ibn Murárah had delivered the message and defended their right in absentia. They said: The Apostle of Allah, may Allah bless him, wrote to Musaylimah, the liar, may Allah damn him, inviting him to join the fold of Islam, and sent it through 'Amr Ibn Ummayyah [P. 26] al-Damri. Musaylimah wrote a reply to his epistle saying that he (Musaylimah) was a prophet like him, and asked him to divide the Earth; he also added that the Quraysh were not just. The Apostle of Allah, may Allah bless him, said: Curse him; Allah has also cursed him. The Prophet wrote to him: your letter (full of) falsehood and fabrications against Allah has reached me... They said: The Apostle of Allah, may Allah bless him, wrote a similar epistle to Bang Mu'awiyah, a branch of Kindah.

• Volume 1, Parts II.74.83

'Ath'ath Ibn Zahr and Anas lbn Mudrik waited on the Apostle of Allah, may Allah bless him, with the members of the Khath'am after Jarir Ibn 'Abd Allah had broken Dhua'l-Khalasah and had slain those of Khath'am whom he had slain. Then they said: We believe in Allah, His Apostle and what was revealed by Allah. (They said) write a document for us so that we may follow what might be written therein. Thereupon he wrote a document for him and Jarir Ibn 'Abd Allah and those present testified to it.

THERE ARE MORE EVIDENCES BUT I WILL NOT PROVIDE ALL
AL SIRA AL NABAWIYYA by Ibn Kathir (4 Volumes)
https://archive.org/details/AlSiraAlNabawiyyaByIbnKathirAllVolumesInOnePdf

• Volume I P33

when the Messenger of God (SAAS) wrote to Chosroe inviting him to accept Islam, he became enraged, tore up the letter and then wrote his own instructions

• Volume I P234

the Messenger of God (SAAS) wrote to the Jews of Khaybar as follows, “In the name of God the most merciful and beneficent, from Muhammad, the Messenger of God, …”

• Volume I P267

He wrote a document for us as follows: “In the name of God, the most Merciful and most Beneficent; this is from Muhammad, the Messenger of God, …”

• Volume I P273

Amr b. Murra and those others of his people who had accepted Islam then went to the Prophet (SAAS). He welcomed and honoured them and wrote for them a document, the text of which was as follows, 'In the name of God, the most Merciful, the most Beneficent, this document is from God through the tongue of the Messenger of God and is a trustworthy document…”

• Volume II P122

… the Messenger of God (SAAS) wrote to Mus'ab b. Umayr telling him to establish the Friday prayer

• Volume II P 212

… the Prophet (SAAS)__** wrote up a contract between the Emigrants saying that they would respect one another's strongholds, that they would treat with kindness those in distress and bring peace between the Muslims.**
The sahih collection of Muslim quotes Jabir as saying, "The Messenger of God (SAAS) wrote an aqula, a blood-wit pact, for each sub-tribe." Muhammad b. Ishaq stated, "The Messenger of God (SAAS) wrote a contract between the Emigrants and the Helpers…”

• Volume II P242

…the Messenger of God (SAAS) sent forth 'Abd All& b. Jahsh b. Ri'ab al-Asadi along with eight Emigrants; … He wrote a letter for 'Abd All& b. Jahsh…

• Volume IV P72

They asked them, “Uthman and Abd al-Rahman, your Prophet wrote us a letter and we have come in response to it…”

• Volume IV P73

When they went to him next day,** he wrote for them the following document, 'In the name of God, the most Merciful, the most Beneficent. This is written by Muhammad, the Prophet, the untutored, the Messenger of God, to Najran…”**

• Volume IV P75

The bishop, Abu al-Harith, went to the Messenger of God (SAAS), along with al-Sayyid, al-Aqib and important persons from their people…. He wrote the document for the bishop and those bishops to come after him: 'In the name of God, the most Merciful, the most Beneficent. From.Muhammad, the Prophet,…”

• Volume IV P100

The Messenger of God (SAAS) then wrote a letter to this Mutarrif…

• Volume IV P101

The Messenger of God (SAAS) wrote them the following document…

• Volume IV P103

“The following is the letter we have that the Messenger of God (SAAS) wrote for 'Amr b. Hazam…”

• Volume IV P113

”He then wrote a document appointing me their leader … He then wrote me another document.”

• Volume IV P123

The Messenger of God (SAAS) wrote a document to this effect, as follows, "In the name of God, the most Merciful and Beneficent. This records what Muhammad, Messenger of God, has given to Rabi, Mutrif and Anas…”

• Volume IV P134

The Messenger of God (SAAS) wrote back to him as follows…

• Volume IV P135

He wrote him a document specifying his charge and his orders to him.

• Volume IV P318

…the Messenger of God (SAAS) wrote to him and he restored it to them.

• Volume IV P496

The Prophet (SAAS) **wrote a letter to those of Banu Jurash who accepted Islam,**ordering them to peform the prayer, pay the zakat, and to donate one-fifth of the booty they took.

THERE ARE MORE EVIDENCES BUT I WILL NOT PROVIDE ALL because I am too lazy.
The evidence presented in this post strongly supports the claim that Muhammad was literate and not illiterate, as claimed by the Quran and the Muslims! So, the answer to the question in the title is a BIG NO.

Yes. ISIS does exactly what Muhammad did in the 7th century. And it also adopts a lot of what the subsequent “rightly guided” caliphs did. Because after all, ISIS is a Salafi organization (Salaf- as in “Al-Salaf Al-Saleh” = the rightly guided predecessors - referring to the four “rightly guided” caliphs following Muhammad).
Long answer:
Let’s take a look first what ISIS is doing. If we can agree what these “atrocities” are, then we can look further and dig deeper whether we can find something similar in Islamic scripture and history.
So, here’s what ISIS does:
BEHEADING OF PRISONERS
Scriptural base:
Qur’an 8:12- “I will instill terror into the hearts of the unbelievers: smite ye above their necks and smite all their finger-tips off.”
Qur’an 47:4- “Therefore, when ye meet the Unbelievers (in fight), strike off their heads; at length; then when you have made wide Slaughter among them, carefully tie up the remaining captives”: thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens.”
What Muhammad did:
Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.
Tafsir Ibn Kathir - The Campaign against Banu Qurayzah
Narrated Aisha . . . No woman of Banu [tribe] Qurayzah was killed except one. She was with me, talking and laughing on her back and belly (extremely), while the Apostle of Allah . . . was killing her people with the swords. Suddenly a man called her name: Where is so-and-so? . . . I asked: What is the matter with you? She said: I did a new act. [Aisha] said: The man took her and beheaded her. [Aisha] said: I will not forget that she was laughing extremely although she knew that she would be killed. (Abu Dawud)
TAKING FEMALE SEX-SLAVES
Scriptural base:
Qur’an - 4:24 - "And all married women are forbidden unto you save those captives whom your right hand possess. It is a decree of Allah for you.
What Muhammad did:
Sunan Abu Dawud, Vol. 2, # 2150:
Abu Said al-Khudri said: "The apostle of Allah sent a military expedition to Awtas on the occasion of the battle of Hunain. They met their enemy and fought with them. They defeated them and took them captives. Some of the Companions of the apostle of Allah were reluctant to have intercourse with the female captives in the presence of their husbands who were unbelievers. So Allah, the Exalted, sent down the Quranic verse, "And all married women (are forbidden) unto you save those (captives) whom your right hands possess". That is to say, they are lawful for them when they complete their waiting period." (See Qur’an 4:24 above)
Sahih Bukhari Vol.3 #432
Narrated Abu Said Al-Khudri that while he was sitting with Allah's messenger we said, "Oh Allah's messenger, we got female captives as our booty, and we are interested in their prices, what is your opinion about coitus interruptus?" The prophet said, "Do you really do that? It is better for you not to do it. No soul that which Allah has destined to exist, but will surely come into existence."
Sahih Muslim, Vol.2, #3371
Abu Sirma said to Abu Said al Khudri: "O Abu Said, did you hear Allah's messenger mentioning about al-azl (coitus interruptus)?" He said, "Yes", and added: "We went out with Allah's messenger on the expedition to the Mustaliq and took captive some excellent Arab women; and we desired them for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing azl" (withdrawing the male sexual organ before emission of semen to avoid conception). But we said: "We are doing an act whereas Allah's messenger is amongst us; why not ask him?" So we asked Allah's messenger and he said: "It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born".
Kitab al-Tabaqat al-Kabir, page 151
"He [the Lord of Alexandria] presented to the prophet Mariyah, her sister Sirin, a donkey and a mule which was white....The apostle of Allah liked Mariyah who was of white complexion and curly hair and pretty.... Then he cohabited with Mariyah as a handmaid and sent her to his property which he had acquired from Banu al-Nadir."
Tabari's History, volume 39, page 194
"He (Muhammad) used to visit her (Mariyam) there and ordered her to veil herself, [but] he had intercourse with her by virtue of her being his property."
THROWING DOWN HOMOSEXUALS FROM ROOFS AND STONING THEM AFTERWARDS
Scriptural base:
Qur'an 4:16 If two men among you are guilty of lewdness, punish them both. If they repent and amend, Leave them alone; for Allah is Oft-returning, Most Merciful.
Sunan Abu Dawud 38:4447 Narated By Abdullah ibn Abbas : The Prophet (peace be upon him) said: If you find anyone doing as Lot's people did, kill the one who does it, and the one to whom it is done.
What Muhammad and companions did:
Mishkat, vol. 1, p. 765, Prescribed Punishments
Ibn Abbas and Abu Huraira reported God's messenger as saying, 'Accursed is he who does what Lot's people did.' In a version...on the authority of Ibn Abbas it says that Ali [Muhammad's cousin and son-in-law] had two people “burned” and that Abu Bakr [Muhammad's chief companion] had a wall thrown down on them.
Modern Exegesis:
Sheikh Muhammed Salih Al-Munajjid, Islam Q&A, Fatwa No. 5177
Abu Bakr al-Siddeeq judged in accordance with this, and he wrote instructions to this effect to Khaalid, after consulting with the Sahaabah. ‘Ali was the strictest of them with regard to that. Ibn al-Qasaar and our shaykh said: the Sahaabah agreed that [the person who does homosexual acts] should be killed, but they differed as to how he should be killed. Abu Bakr al-Siddeeq said that he should be thrown down from a cliff. ‘Ali (may Allaah be pleased with him) said that a wall should be made to collapse on him. Ibn ‘Abbaas said, they should be killed by stoning. This shows that there was consensus among them that [the person who does homosexual acts] should be killed, but they differed as to how he should be executed. This is similar to the ruling of the Prophet (peace and blessings of Allaah be upon him) concerning the person who has intercourse with a woman who is his mahram [incest], because in both cases intercourse is not permitted under any circumstances. Hence the connection was made in the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him) who reported that the Prophet (peace and blessings of Allaah be upon him) said, “Whoever you find doing the deed of the people of Loot, kill them.” And it was also reported that he (peace and blessings of Allaah be upon him) said: “Whoever has intercourse with a woman who is his mahram, kill him.” And according to another hadeeth with the same isnaad, “Whoever has intercourse with an animal, kill him and kill the animal with him.” (Narrated by Ahmad, 2420; Abu Dawood, 4464; al-Tirmidhi, 1454; al-Haakim, 4/355).
Imam Sirajudeen Bakrin, Nigerian Tribune, December 30, 2011
However, there is a divergence of opinions on the methodology to be used in executing the punishment. While some scholars such as Abu bakr [the first Rightly-Guided Caliph] and Ali [Muhammad's son-in-law and the fourth Rightly-Guided Caliph ] were of the view that such a person should be beheaded and set on fire thereafter, Umar [the second Rightly-Guided Caliph] and Uthman [the third Rightly-Guided Caliph] thought the wall should be fell on him. To Ibn Abbas [Muhammad's cousin], he should be taken to the tallest building in the town, thrown upside down while some men stand on the ground waiting to meet him with stone in replication of the destruction done to the people of Lut (Lot) by Allah.
STONING OF ADULTERERS
Scriptural base & what Muhammad did:
Sahih Bukhari (6:60:79) - Two people guilty of illegal intercourse are brought to Muhammad, who orders them both stoned to death.
Sahih Muslim (17:4192) - "in case of married (persons) there is (a punishment) of one hundred lashes and then stoning (to death). And in case of unmarried persons, (the punishment) is one hundred lashes and exile for one year"
Sahih Muslim (17:4196) - A married man confesses to adultery. Muhammad orders him planted in the ground and pelted with stones. According to the passage, the first several stones caused such pain that he tried to escape and had to be dragged back.
Sahih Muslim (17:4206) - A woman who became pregnant confesses to Muhammad that she is guilty of adultery. Muhammad allows her to have the child, then has her stoned.
The description is graphic: "Khalid b Walid came forward with a stone which he flung at her head and there spurted blood on the face of Khalid and so he abused her."
Ibn Ishaq (970)

• "The adulterer must be stoned." These words were a part of Muhammad's farewell address to his people on the occasion of his final pilgrimage to Mecca.

ASSASSINATION OF POLITICAL OPPONENTS & “SLANDERERS OF ISLAM”
What Muhammad did:
Bukhari vol.3 book 45 ch.3 no.687 p.415.
(687) Narrated Jabir bin 'Abdullah: Allah's Apostle said, 'Who would kill Ka'b bin Al-Ashraf as he has harmed Allah and His Apostle? Muhammad bin Maslama (got up and) said, 'I will kill him.' So, Muhammad bin Maslama went to Ka'b and said, 'I want a loan of one or two Wasqs of foodgrains.'" After dickering over what to hold as mortgage, they agreed that Muhammad bin Maslama would mortgage his weapons. So he promised him that he would come with his weapons next time."
Source: Ibn Ishaq, pp. 675-76 / 995-96.
Asma was a poetess who belonged to a tribe of Medinan pagans, and whose husband was named Yazid b. Zayd. She composed a poem blaming the Medinan pagans for obeying a stranger (Muhammad) and for not taking the initiative to attack him by surprise. When the Allah-inspired prophet heard what she had said, he asked, "Who will rid me of Marwan’s daughter?" A member of her husband’s tribe volunteered and crept into her house that night. She had five children, and the youngest was sleeping at her breast. The assassin gently removed the child, drew his sword, and plunged it into her, killing her in her sleep.
The following morning, the assassin defied anyone to take revenge. No one took him up on his challenge, not even her husband. In fact, Islam became powerful among his tribe. Previously, some members who had kept their conversion secret now became Muslims openly, "because they saw the power of Islam," conjectures Ibn Ishaq.
Al-Tabari vol.9 p.167:
Al-Aswad was assassinated because he claimed that he was a prophet, after coming out of the Khubban cave. He was killed a day or two before Mohammed's death.
Al-Tabari vol.9 p.121
"The Messenger of God called me and said, 'It has reached me that Khalid b. Sufyan b. Nubayh al-Hudhali is gathering a force to attack me. He is either in Nakhlah or 'Uranah, so go to him and kill him.'"
Abu Dawud vol.1 no.1244 p.328
"He (the prophet) said, :Go and kill him. I saw him when the time of the afternoon prayer had come. I said : I am afraid if a fight takes place between me and him (Khalid b. Sufyan), that might delay the prayer. I proceeded walking towards him while I was praying by making a sign. When I reached near him, he said to me : Who are you? I replied : A man from the Arabs ; it came to me that you were gathering (any[sp] army) for this man (i.e. the Prophet). Hence I came to you in connection with this matter. ... I then walked along with him for a while; when it became convenient for me, I dominated him with my sword until he became cold (dead)."
Al-Tabari vol.8 p.122
According to Ibn Ishaq: Kinanah b. al-Rabi' b. Abi al-Huqayq who had the treasure of the Banu al-Nadir, was brought to the Messenger of God, who questioned him, but he denied knowing where it [the treasure] was. Then the Messenger of God was brought a Jew who said to him, "I have seen Kinanah walk around this ruin every morning." The Messenger of God said to Kinanah: "What do you say? If we find it in your possession, I will kill you. "All right he answered. The Messenger of God commanded that the ruin should be dug up, and some of the treasure was extracted from it. Then he asked him for the rest of it. Kinanah refused to surrender it, so the Messenger of God gave orders concerning him to al-Zubayr b. al-'Awwam, saying, "Torture him until you root out what he has." Al-Zubayr kept twirling his firestick in his breast until Kinanah almost expired [died]; then the Messenger of God gave him to Muhammad b. Maslamah, who beheaded him to avenge his brother Mahmud b. Maslamah."
The list goes on.
CONCLUSIONS:
All the included sources are Muslim sources. A lot of scholars are using this material to come up with Fatwas and also material for their sermons.
If you have read through my brief write-up, you can see that what ISIS is doing today is almost an exact carbon copy of what Muhammad and his warband were doing back then.
Therefore I urge you all to study all the facts about Muhammad and Islam first, before defending the narrative that ISIS is not Islamic.

Bir de genelde bazı islami parti sembollerinde Al-lah ın kızlarının adı Al-lat Al-uzat ve Al-manat..3 yıldız olarak sembolize edilmiştir(İslam and Arabs, Rom Landau, 1958 p 11-21). Kuran da bu konuya gönderme yapılmıştır..(53:19-20) bulunan kalıntılarda islamiyet öncesi döneme ait Al-ilah ı simgeleyen yaşlı sakallı bir adam üzerinde büyük bir ay sembolü ve önünde 3 kızı Al-lat,Al-uzat,Al-Manat bulunmuştur.(archeology of world religions Jack finegan)
Putperest Araplar islamiyet önce Kabe de 360 tane puta tapıyordu bunlardan birisinin ismi Al-ilah idi(bugünkü şekliyle Allah)(Who Is This Allah?, G. J. O. Moshay, 1994, p 138, A Restatement of The History of Islam & Muslims, Sayed A. A. Razwy, Muslim, The State of Religion in Pre-Islamic Arabia, p19-20 1997,First encyclopedia of İslam, 1987, Islam, p. 587-591)
Hatta Muhammed in babasının ismi Abdullah yani Abd-Allah(Al-ilah) idi.Bu Al-ilah a Kabe de kara taşın yanında ibadet ediliyordu(The Archeology of World religions, Jack Finegan, 1952, p482-485, 492)
Arapça da Tanrı kelimesinin anlamı tam olarak "İlah" tır...(The Encyclopedia of İslam, New Edition, Edited By B. Lewis, V. L. Menage, Ch. Pellat And J. Schacht, 1971, ALLAH, page 406)
Araplar islamiyet öncesi dönemde Kabe deki 360 tane put arasından en yükseği,en güçlüsü olarak ay tanrısını görüyor ve buna Al-ilah (En güçlü ilah) şeklinde ellerini iki yana açarak dua ediyorlardı...yani Arapça da "İlah" olan Tanrı kelimesi islamiyetle beraber "Allah" a dönüştürüldü.(southern Arabia, Carleton S. Coon, Washington, D.C. Smithsonian, 1944, p.399) (Çeşitli Arap kabileleri aslında bu ay Tanrısına değişik adlar veriyordu bunlardan bazıları "Sin","Hubal",ve Kureyş te Al-ilah. Dilbilimciler "Allah" kelimesinin "Al-ilah" tan türediğini söylerler.(.İslam Muhammed and his religion, Arthur Jeffery, 1958, p 85,Muhammad at Mecca, W. Montgomery Watt, 1953, p 23-29)
"Allah" kelimesi islamiyetten önceki Arap yazıtlarında bulunmuştur(Encyclopedia Britannica, I:643)
Muhammed bu 360 tane puttan birisinin,ay Tanrısı olan en güçlüsünün ismini alıp tek olduğunu söylüyordu. "Al-ilah tan başka ilah yoktur"(The hajj, F. E. Peters, p 3-41, 1994) Hz. Muhammed böylece Al-İlah ı tek Tanrı olarak ilan etti ve diğer putlara tapınmayı yasakladı
İslamiyet öncesi bazı putperestlerin ilginç gelenekleri vardı bunlar Ramazan dedikleri ayda 1 ay oruç tutarlar,Mekke ye Hacca gidip Kabe nin etrafında 7 kez dönerler,"Kara Taş" ı kutsal sayar onu öper ve günde 4 veya 5 vakit namaz(salat) kılarlar şeytan taşlarlardı.Tabi bunlar Kuran da da bulunur (Is Allah the same God as The God of Bible?, M. J. Afshari, p 6, 8-9,İslam, Beliefs And Observances, Caesar E. Farah,)
Ayrıca namazdan önce bugünkü islamiyet dünyasında olduğu gibi abdest alma gelenekleri vardı..Burunlarına su çekerlerdi,ellerini dirseklerine kadar yıkardı bunlar eski putperest Arapların abdest alma şekliydi Bu gelenekler yahudi ya da hristiyan kültürlerinde yoktur.oruç bilindiği gibi hristiyanlıkta da vardır fakat "belli bir ayda oruç tutma" geleneği Arap putperestlerinin eski bir geleneğiydi.
Ayrıca Kabe eldeki kanıtlara göre İbrahim peygamber tarafından yapılmamıştır,Yaklaşık MÖ800 lü yıllarda yapıldığı bilinmektedir.Ayrıca Kabe hiçbir zaman yahudiler ve hristiyanlar tarafından kutsal sayılmamıştır.Zaten Kabe ile ilgili Kutsal Kitap ta(Kitab-ı mukaddes) tek bir ayet bile yoktur Kabe MÖ800 lü yıllardan sonra putperestler tarafından "Al-ilah ın evi" olarak anılmaya başlanmıştır(A Guide to the contents of Quran Faruq Sherif, Reading, 1995, pgs. 21-22., Muslim)
İslamiyetten önce tapınılan Allah ın birçok sıfatı vardı putperestler özellikle Al-ilah için şunları söylüyordu: "Dünyanın yaratıcısı,Havadan yağmur indirici,yerden dane çıkarıcı,Kabe nin efendisi"(God and Man in the Quran, Toshihiko Izutsu, Chapter 4: Allah, p96-119, 1980)
Hz.Muhammed zamanında ve ondan önceki 5-6 yıllık dönemde putperest Mekke liler hristiyanlardan tek tanrılı dini öğrenmeye çalışıyorlardı ve Hristiyanlarla temas halindeydiler(1. Muhammads Mecca, W. Montgomery Watt, Chapter 3: Religion In Pre-Islamic Arabia, p26-45)
Ay tanrısını ifade eden "Al-ilah" kelimesi islamiyet öncesi dönemde Arap şiirlerinde yaygın olarak kullanılıyordu(Encyclopedia of Islam, eds. Lewis, Menage, Pellat, Schacht; Leiden: E.J.Brill, 1971, III:1093)
Kuran da da aslında Al-ilah tan başka ilah olmadığını söyler ve Al-ilah tan başka,putlara aya güneşe tapınılmasını yasaklar.Arkeologlar ve tarihçiler Hz. Muhammed Kureyş teki bu Ay Tanrısı kültünü hristiyanlardan ve yahudilerden etkilenerek kesin bir tek Tanrılı dine çevirdiğini belirtir.Fakat Kuran da Allah bazı bölümlerde ilginç şekilde kendi kendine yemin etmektedir...Yemin bilindiği gibi eden kişinin kendisinden üzerinde ya da kendisinden güçlü bir varlığa edilir..
"Hayır, yemin olsun aya,"(müdessir 32) "
https://turandursun.com/forumlashowthread.php?t=499

Hello everyone, I recently came across a series of three sources that seemed to indicate that during the 17th, and 19th century, the practice of pagan religions resurfaced in Arabia, specifically Saudi Arabia. To be even more specific, the sources all describe the worship of a specific pagan god "Dhul Khalasa." Now I tried to look further into this, but unfortunately there seems to be no information on this whatsoever that I can find, at least none in English. The sources are as follows.
A commentary on a much older book called "Akhbar Mecca" I'm afraid that I wasn't able to find out who the commentator was.
https://pbs.twimg.com/media/GJjT-nfXMAAntiG?format=jpg&name=small
https://pbs.twimg.com/media/GJjT-syW4AARUXA?format=jpg&name=small
Uthman Ibn Bishr in Unwan al-majd fi Ta'rickh Najd
https://pbs.twimg.com/media/GJjUGllWAAE3KBF?format=jpg&name=small
https://pbs.twimg.com/media/GJjUGqxW4AE9LYu?format=jpg&name=small
Fawzwan Al Sabiq in Al Bayan wa-al-Ishar li-kashf Zaygh al-mulhid al-hajj Mukthar
https://pbs.twimg.com/media/GJjUWjcWMAAIfg2?format=jpg&name=small
A commentary from Muhammed Ibn Balihad An-Najdi on Kitab Sifat Jaziratul Arab.
https://pbs.twimg.com/media/GJjUc0NXkAEGnFO?format=jpg&name=small
There is one account that has been translated, from Kamal Salibi, however he doesn't appear to provide a source for his claim. This is from Who Was Jesus: Conspiracy In Jerusalem
https://pbs.twimg.com/media/GJjUh_dW4AA54Wt?format=jpg&name=small
So I took a VERY basic Arabic class, I really only got as far as being able to recognize the letters of the alphabet (I can't even sound the words out without diacritics), so I'm really not equipped to read or interpret any of this. As a disclaimer, I did originally learn of this from an apologist (who linked these historical accounts to a hadith prophecy about Dhul Khalasa specifically), and these images are from his twitter thread. Nonetheless I am very interested in this, I was under the impression that paganism in Arabia was rare during the 7th century. I'm wondering if aside from these accounts there is any evidence to suggest that Pagan Arabic religions were being practiced in the 17th, 19th and early 20th century and if there was conflict between them and the muslim states in the area. Furthermore are these accounts reliable? I do find it strange that I can't seem to find anything else on this subject, but it is entirely possible that the information simply isn't available in English. There is apparently also a very important early Wahabi Imam named Ash-Shawkwani (https://en.wikipedia.org/wiki/Al-Shawkani) who reported that paganism was common among 18th century arabs but I'm unsure if this literally refers paganism or more mild practices that he deemed to be blasphemous. Any info would be appreciated.

Salam Aleykom everyone.
I have recently seen many Sunni brothers having a hard time understanding tawassul and they think its a Shia thing only. so I thought I share some information concerning this with reference from hadiths from nobel figures in Alhul-sunnah like Umar ibn al-khatab, Imam Malek, Abu-Hanifa, etc here, insha-allah this comes handy for everyone when researching and debating:
This is a two part thing, the first one I use a question asked form a sunni brother and the answer from a sunni scholar, then after that I provided the different hadiths about tawassul and how the nobel figures of ahulyl-sunnah did tawasul/narrated about it from sahih hadiths, I added the link to the actual page for each of these parts:
Part 1:
What is the Aqeedah of Ahle Sunnah Wal Jummah regarding Tawasul. It is our belief that prophet (S.A.W.) is alive in his grave, but should/can we take his name while asking Allah (S.W.T), Can he do any help or interced for us in this world?
Answer
Tawassul and Waseelah literally means to make a request or supplicate through a means. It is permissible for one to request Allah Ta’ala to accept his du’aa through the medium of some deeds or the rank of certain individuals as this may be closer to acceptance.
There are various forms of Tawassul and Waseela:

The only type of Tawassul that is disputed is number3, where one makes Tawassul through individuals that are alive or deceased by saying, ‘O Allah, I besech you to accept my Du’aa due to the status that Rasulullah [Sallallaahu Alayhi Wasallam] (or some other pious person) hold in Your eyes.’ The first opposition against this form of Tawassul was in the 7th century of Islam. (shifaa-u-siqaam)
There are numerous proofs that support the permissibility of Tawassul through individuals. The following are some substantiations:

Hereunder follows a list of some of the many illustrious Ulama of the past who had practised upon Tawassul through the rank of the pious, deceased or alive:

These are ten Different types of Ulama (i.e. some are Fuqahaa, some Muhadditheen and some are Qurraa). All have either practised on Tawassul or at least permitted it. And the list could go on….(refer to Maqaalatul Kawthari pg.378-397). After contemplating on all that was mentioned above, any person with sound intelligence would believe without a shadow of doubt in the permissibility of this form of Tawassul.
More so when one realizes that this remained the practise of the Ummah for centuries. Allamah Taqee-ud-Deen Al-Subki(RA) and other Muhadditheen have stated that Haafiz Ibn-Taimiyyah(RA) – who passed away in the year 728 Hijri – was the first to refute the permissibility of this form of Tawassul (Shifaa-us-Siqaam pg.293) In fact, Abu-Abdillah Al-Tilmisani Al-Maaliki(RA) (a renown scholar of the 7th century) has written a book concerning how this remained the practise of the entire Ummah since its existence. (Refer Maqaalatul Kawthari pg.397)
Lastly, we would like to draw your attention to the fact that the above permissibility is in regard to one who asks Allah Ta’ala for a particular need and in doing so, he uses some honourable personality as his Waseela (means) without thinking or believing that the person is being supplicated to or that he will fulfil his need. Yes, if one asks directly from the deceased and he believes that the Anbiyaa [alayhimus salaam] and the pious [rahimahumullah] independently possess the power to provide, then this would be Shirk (polytheism) because he is now ascribing partners to Allah in the quality of ‘Providing’.
Many contemporaries have mixed both these forms up; a) asking directly from the deceased and, b) asking Allah Alone, through the medium of some deceased) and have passed one ruling of Shirk for both forms. This is clearly a gross oversight on their path.
and Allah Ta’ala Knows Best
Ml. Muhammad ibn Moulana Haroon Abasoomar FACULTY OF SPECIALTY IN HADITH SCIENCES
CHECKED & APPROVED: Mufti Ebrahim Desai (Fatwa Dept.)
link ref: https://islamqa.org/hanafi/askimam/16516/1-what-is-the-aqeedah-of-ahle-sunnah-wal-jummah-regarding-tawasul/
PART 2:
And here is the second round of hadiths (sahih) and sunnah concerning this from alshafi, abu hanifa, imam malik, Imam Ahmad ibn Hanbal concerning their tawassul and how they did ziarah to prophets saww grave e.g. and more etc :
Uthman ibn Hunaif, one of the companions of the Prophet (peace and blessings be upon him), reported: A blind man came to the Prophet (Sallallahu Alayhi wa Sallam) and said:
"O beloved Prophet, pray to Allah to heal me." He said: "If you want, I will pray for you, but if you are patient, it is better for you. (for this is Allah's test for you)" He said: "Ya Rasulallah I am blind; I cannot wear it please pray for me." The Prophet ordered him to perform a good ablution, this is to clean himself thoroughly and then ask Allah in his prayer with the following words: "Ya Allah, I ask you and I turn me with your Prophet Muhammad as mediator [Wasila], the Prophet of Mercy. Ya Muhammad! I have turned to my Lord through you so that he can fulfill what I need. O Allah, make him my intercessor." And when he said these prayers, immediately his eyes were healed."
[Ibn Majah, Ikamat:189, No. 1385, 1/441, Tirmidhi, Daawat:119, No. 3578, 5/569, Ahmad ibn Hanbal, Musnad: 17240-41, 6/106, Tabarani, Mujamul Kabir, No. 8311, 9/30, al-Hakim, Mustadrak:1180, 1/458, No.1909, 1 /700; Nasā'ī, 'Amal-ul-yawm wal-laylah No. 658-9, p. 417; Ibn Khuzaymah, as-Sahīh, No.1219, 2/225-6; Bayhaqī, Dalā'il-un-nubuwwah, 6/166; Subkī, Shifā'-us-siqām fī ziyārat khayr-il-anām, p. 123; Nawawī, al-Adhkār p. 83; Ibn-ul-Athīr, Asad-ul-ghābah, 3/571; Yūsuf Mizzī, Tuhfat-ul-ashrāf bi-ma'rifat-il-atrāf, No. 9760, 7/236; Ibn Kathīr, al-Bidāyah wan-nihāyah, 4/558; Ibn Hajar Haythamī, al-Jawhar-ul-munazzam, p. 61; Shawkānī in Tuhfat-udh-dhākirīn, pp. 194-5; Suyūtī, al-Khasā'is-ul-kubrā, 2/201; Qastalānī, al-Mawāhib-ul-laduniyyah 4/594; Zurqānī, Explanation, 12/221-2; Buhari, at-Tārīkh-ul-kabīr, 6/209-10; Ibn-us-Sunnī, 'Amal-ul-yawm wal-laylah, p. 202, no. 622; Mundhirī, at-Targhīb wat-tarhīb, 1/473-4]
“And We have not sent a Messenger unless he was obeyed by Allah's permission. And if they had come to you after they had committed an offense against themselves, and if they had prayed to Allah for forgiveness, and if the Messenger had asked for forgiveness on their behalf, they would have found Allah Most Forgiving and Merciful." (Sura 4:64 )
وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ لِيُطَاعَ بِإِذْنِ اللّهِ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآؤُوكَ فَاسْتَغْفَرُواْ اللّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللّهَ تَوَّابًا رَّحِيمًا
. Wa law annahum idh dhalamû anfusahum jâûka fastagfarûllâha wastagfara lahumur rasûlu la wajadûllâha tawwâben rahîmâ(rahîman).
Ibn Kathir says the following about this ayat in his Tafseer:
{يُرْشِدُ تَعَالَى الْعُصَاةَ وَالْمُذْنِبِينَ إِذَا وَقَعَ مِنْهُمُ الْخَطَأُ وَالْعِصْيَانُ أَنْ يَأْتُوا إِلَى الرَّسُولِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَيَسْتَغْفِرُوا اللَّهَ عِنْدَهُ، وَيَسْأَلُوهُ أَنْ يَسْتَغْفِرَ لَهُمْ، فَإِنَّهُمْ إِذَا فَعَلُوا ذَلِكَ تَابَ اللَّهُ عَلَيْهِمْ وَرَحِمَهُمْ وَغَفَرَ لَهُمْ، وَلِهَذَا قَالَ: {لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا
"Allah admonishes (in this verse) the sinners and wrongdoers on the right path , that if they commit sins and mistakes , then he should go to the Messenger of Allah and seek forgiveness from Allah, and his Messenger will grant forgiveness to him ask. If they do this, Allahu Ta'ala will accept their repentance and have mercy on them and forgive them. That's why he says: "If they had found Allah Most Forgiving and Merciful"
[Ibn Kathīr, Tafsīrul Qur`ān al 'Aẓīm, Volume 1, page 347]
وقد ذكر جماعة منهم الشيخ أبو منصور الصباغ في كتابه الشامل الحكاية المشهورة عن العتبي قال : كنت جالسا عند قبر النبي صلى الله عليه وسلم فجاء أعرابي فقال : السلام عليك يا رسول الله سمعت الله يقول “ ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما “ وقد جئتك مستغفرا لذنبي مستشفعا بك إلى ربي ثم أنشأ يقول : يا خير من دفنت بالقاع أعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت ساكنه فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي فغلبتني عيني فرأيت النبي صلى الله عليه وآله وسلم في النوم فقال : يا عتبي الحق الأعرابي فبشره أن الله قد غفر له
A group of ulama have named this famous story. One of them is Abū Mansūr as-Sabbagh, who writes about 'Utbi in his book " ash-Shamil al-Hikayat al-Mashhurah " .
Utbi (Rahimahullah) narrates the following: Once when I was next to the grave of
Rasulallah (Sallallahu Alayhi wa Sallam) a Bedouin came in and said: "As Salāmu 'alaika ya Rasūlullāh ". I heard that Allahu Ta'ala says: And if they came to you and asked Allah for forgiveness after they had turned against themselves (4:64) I have come to you to ask for forgiveness for my sins and to accept you as an intermediary before myLord , I have come to you with this intention." Then he recited the following lines of poetry, "O you most honored among the buried, who improved the value of the plains and hills, may I sacrifice my life for this grave which has been illuminated by you! of the one who is an embodiment of mercy and forgiveness." Then the Bedouin went away and I fell asleep in the dream I saw the Prophet (Sallallahu Alayhi wa Sallam) saying: "O Utbi! Go to the Bedouin and give him good news that Allah has forgiven him of his sins.”
[ Ibn Kathīr, Tafsīrul Qur`ān al 'Aẓīm, Volume 4, page 140, under verse 4:64 regarding the ayat; Imam Nawawi, Adhkar, pp. 253-254; Ibn Hajar al-Haythami, al Jawhar al-munazzam; Imam Qurtubi, Ahkamul al-Quran regarding Ayat; Samhudi, Khulasat al-Wafa p. 121; Imam Nawawi, Khulasat al-Kalam 2:247; Ibn Kathir al-Bidāyah wan-nihāyah 1:180; Abu Muhammad ibn Qudama, al-Mughni 3:556; Abu al-Fajar ibn Qudama, al-Sharh al Kabir 3:495; Al-Bahūtī al Hanbali, Kashshaf al-qina 5:30; Taqiuddin Subki, Shifa al-siqam p. 52; Ibn al-Jawzi, Muthir al-gharam al-sakin ila ashraf al amakin; Bayhaqi, Shu`ab al-iman No. 4169]
I heard Al-Shafi'i say:
“I swear that I will seek the blessings of Abu Hanifa (inni la'atabarraku bi-Abi Hanifa) and go to his grave every day (as a visitor). Whenever I need a certain help, I pray 2 rak'ah, go to his grave and ask Allah, the Most High, about my request at his grave and only a little time passes until my request is fulfilled."

[Al-Khatib, Tarikh Baghdad, 1/123; Ibn Abi al-Wafa', Tabaqat al-Hanafiyya, p. 519; Imam al-Haytami, Al-Khayrat al-Hisan, Chapter 34; Al-Kawthari, Maqalat p. 453]
Imam Malik accompanied the Khalif Mansur on the pilgrimage. When they visited the Prophet's grave together, the Khalif asked:
"O father of 'Abdullah, should I face the Qibla and make supplication or should I turn towards the Prophet?" Imam Malik said: "Do not turn your face away from the Prophet, for he is your Wasila and your intercessor Father Adam 'alayhissalam to Allah. But turn to the Prophet and seek intercession from him and Allah will grant him intercession.", and then recited the following ayat: "And if they had come to you after they had committed an offense against themselves , and if they had prayed to Allah for forgiveness, and if the Messenger had asked for forgiveness on their behalf, they would certainly have found Allah Most Forgiving, Merciful."

[Qādī 'Iyād, ash-Shifā, 2/596 with a Sahih chain of narration. Subkī, Shifā'-us-siqām fī ziyārat khayr-il-anām; Samhūdī, Khulāsat-ul-wafā; Qastallānī, al-Mawāhib-ul-laduniyyah 8/313; Ibn Jamā'ah, Hidāyat-us-sālik; Ibn Hajar al-Haythamī, al-Jawhar-ul-munazzam]
The Hanafi Imam, whom some have called a mujtahid, Imam Ibn Hummam, mentioned by Imam Abu Hanifa in his Fath al-Qadir (Sharh al-Hidaya) that he said :
أن زيارة النبي صلى الله عليه وسلم قريبة من الوجوب ولما زار الإمام أبو حنيفة المدينة المنورة وقف أمام قبره الشريف وقال يا أكرم الثقلين يا كنز الورى *** جد لي بجودك وأرضني برضاك أنا طامع في الجود منك ولم يكن *** لأبي حنيفة في الأنام سواك
When Imam Abu Hanifa visited Madina, he stood before the honored grave [of the Prophet] and said: O most honorable of the two weighty ones! [Humans and Jinn] O treasure of humanity! Pour your generosity on me and satisfy me with your satisfaction! I long for your generosity and there is no one in the world for Abu Hanifa but you!"
Imam Ahmad ibn Hanbal: (المرداوي في الإنصاف ( 2:456 “… يجوز التوسل بالرجل الصالح على الصحيح من المذهب، وقيل: يُستحب. قال الإمام أحمد للمروذي : يتوسل بالنبي صلى اله عليه وسلم في دعائه وجزم به في المستوعب وغيره..” Imam al-Mardawi says :
“The correct view of the Hanbali Madhab is that it is permissible in the Du'a to take a pious one (saalih) as an intermediary [wasila], and it has been said that this is desirable [mustahab]. Imam Ahmad said to Abu Bakr al-Marwazi: "Let him use the Prophet sallallahu 'alayhi wa sallam as an intermediary [wasila] in his du'as to Allah subhanahu wa ta'ala."
[Al-Insaf 2:456) Also quoted by Ibn Taymiyyah in Majmu' Al-Fatawa 1:140]
The Imam Qurtubi (on whom the misguided groups rely) and the Imam Nasa'i narrate the following story in their tafsirs: It is narrated by Abu Sadiq (Radiyallahu Anh) that the Imam Ali (Karamallahu Wajahu) “Three days after we buried Rasulallah (Sallallahu Alayhi wa Sallam), an Arab came to us and threw himself on the grave of Rasulallah (Sallallahu Alayhi wa Sallam) and threw the dust on his hair and said: “Ya Rasulallah! You have spoken and we have heard, you have memorized from Allah and we from you. Between what Allah has revealed to you there is the following ayat: “And if they came to you and asked Allah for forgiveness, after they have sinned against themselves, and if the Messenger asked for forgiveness on their behalf, then they would find Allah Forgiving and Merciful. "It is I who have sinned against themselves, and I have come that you may ask for forgiveness." Thereupon came an exclamation from the grave: "Without a doubt, you have been forgiven"
[Qurtubi Tafsir, 5/172; Nasa'i, 2/108]
Umar ibn al-Khattab, according to his tradition, Rasulullah (Sallallahu Alayhi wa Sallam) said the following:
“When Adam (Alayhissalam) committed his mistake and said “Ya Rabb! I want you to forgive me for the respect you hold of Muhammad! Allah asked him: “O Adam! How do you know him, even though I haven't created him yet? Then Adam Alayhissalam said, “Ya Rabb! When you created me with your power and breathed your Ruh (soul) into me, I raised my head and saw written on the supports of the Arsh "la ilahe illa'llah, muhammadur rasûlullah" and I knew that you only the name the one you love the most sits next to you. Then Allah said: “O Adam! No doubt you have spoken the truth, he is truly the one I love most among my servants. Pray to me with his respect, without a doubt I have forgiven you. If it weren't for Muhammad, I wouldn't have created you either.
[Imam Ahmad, Musnad Hâkim, al-Mustadrak, No. 4228, 2/672; Bayhaqî, Dalâilü'n-nubuwwa: 5/489; Imam Suyûtî, ad-Durru'l-mansûr: 1/142; İbn Asâkir, T arikh Madinat Dimashq : 7/437; Tabarânî al-Mu'jamu's-saghir, No. 994, p. 412]
Abdullah ibn Masud (Radiyallahu Anh) narrated that the Messenger of Allah (Sallallahu Alayhi wa Sallam) said:
"If anyone's animal flees from you in the desert, let him say: 'O servants of Allah! Capture him! O servants of Allah, stop him!' For on earth there are servants of Allah who stand ready and will catch him."
[Abu Ya'la, Musnad, No. 5269, 9/177, Ibn Hajar, Al-Matâlibu'l Aliya, No. 3375, 3/ 239, Tabarani, al-Mujamul Kâbir, No. 10518, 10/217, Daylami, Musnadi Firdauws, No. 1311, 1/330; Haytami, Majma'-uz-zawa'id 10/132]
Sheikhul Islam Imam an-Nawawi (Rahimahullah) said: "Some of our great ones, who have great share of knowledge, have narrated to us that when one of them the animal got away , they acted according to this hadith and demanded help from the servants of Allah, and at that moment they found their animals. Once in a community where I was also, the animal started running away when the people could not stop him This Isti'ana (request for help) was exclaimed while no other visible reason could be seen from me other than these words, the animal stopped at that moment."
[Ibn Allan, Futuhat al-Rabbaniyya, 5/150-151]
One day one of the Shafi Ijtihad scholars Allam Shihab al-Ramli (Rahimahullah) was asked:
"According to Islam, is it right that some people, when they get into trouble, demand help from the Prophets, Awliyah, Salihs and scholars with words like: 'Ya Rasulallah!, Ya following Sheikh'? Do these people even have such help after their death a way to help?" He replied: "The Rasuls, the Nabis and Walis, still have the opportunity to help after their demise. Because the miracles of the Prophets and the Karamat of the Walis do not stop after their death. Anyway, many solid hadiths tell us that the Prophets live in their graves, perform their prayers, go to Hajj and their help is also counted among their miracles. This is also how the Shahids live, it has often been seen with the naked eye in broad daylight that they openly fought against the Kuffars . The help of the Walis is with their Karamats."
[Fatawa Ramli, fi Hamishil al-Fatawa al-Kubra, Ibn Hajar al-Haytami, 4/382, al-Fatawa'' Hayriyya, fi Hamishil Ukudid Durriyye fi Tanhikil Hamidiyye, 2/279280. Tahanawi, Ahkamul Kuran, 3/67, Nabhani, Shawahidul Hakk, p. 141]
The great Muhaddith, Abdulhaq al-Dâhlawi mentions the legitimacy of mediation through the graves: 1- The person who makes dua asks Allah swt. alone for help with his problems. The one who has sunk into problems uses the grave as a means of communication with Allah swt. because of its high rank and importance. One says: "O Allah! For the pleasure of this person or the respect of this person on whom you have showered your mercy, ease my distress for you are the only one who is all-forgiving and all-giving.
2- The person who is from one If a person is hit by a visitation, he can also call a Wali (holy man) directly and ask him for help so that he can make dua to Allah and ease his problems. In both forms of Tawassul (mediation), one does not place hope in the pious, but in Allah , since He is the center of hope and the one who will solve the problems, help in times of need and has the authority to change, the Creator of everything."
[Asat al-Lumat sharh Mishqat 3:401, Fatawa Aziziyah 2:108]
Abdurrahman ibn Sad (Radiyallahu Anh) narrates the following:
"One day Abdullah Ibn Umar's foot fell asleep and they said to him: "Name the name of the one you love most." He then said: "Ya Muhammad" and his foot was healed.

[Sahih Buhari, Adab'ul mufrad: 437, No. 964; Imam Nawawi, Kitab al-Adhkar, No. 387; Ibn as-Sunni, Amal al-Yawm wal-Laylah, 1/319 (167), 1/321 (169); Shawkani] [Ibn Taymiyya, Al-Kalim al-Tayyib "The Beautiful Words" in Khadirat Rijluhu]
“Tasawwuf includes realities and states of experience that they speak about in their teaching. Some of these are that the Sufi is the one who purifies himself from everything that distracts him from the remembrance of Allah and who is so filled with the knowledge of the heart and the knowledge of the mind that the value of gold and stones is the same to him appears. And Tasawwuf preserves the precious meanings and leaves the call to fame and self-importance to reach the stage of truthfulness, because the best people after the Prophets are those whom Allah also mentions in the verse:
فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاء وَالصَّالِحِينَ وَحَسُنَ أُولَـئِكَ رَفِيقًا
“(He who obeys Allah and the Messenger) shall be among those to whom Allah has bestowed His bounty, namely the Prophets, the truthful, the martyrs and the righteous; and these are the best companions." (Surah 4:69) "
...some people criticized Sufiyya and Tasawwuf and they said that they are innovators outside the Sunnah, but the truth is that they are striving in obedience to Allah [mujtahidin fi ta 'at-illahi], just as others of Allah's people exerted themselves in Allah's obedience. Therefore, because of their efforts, you will find them among the foremost of those who strive for closeness [as-saabiq ul-muqarrab bi hasab ijtihadihi]. And some of them are from the people of the right hand [Ahl al-Yameen are mentioned in the Qur'an in Surah Waqi'ah], but slower in their progress…. And this is the origin of Tasawwuf. And after this origin, it was spread and [tasha'abat wa tanawa'at] has its main lines and its branches.
[Majmu'a Fatawa Ibn Taymiyya al-Kubra: Volume 11, Book of Tasawwuf, page 497]
“The miracles of the saints are absolutely true and correct through the acceptance of all Muslim scholars. And the Qur'an has indicated this in various places, and the Hadith of the Prophet صلى الله عليه وسلم has mentioned it, and whoever denies the supernatural powers of the saints are only people who are innovators and their followers." [al-Mukhtasar al -Fatawa, page 603]

Ibn Taymiyya says, “What is considered a miracle for a saint is that sometimes the saint hears something that others do not hear, and they see something that others do not see, not during a sleeping state but in a waking state of seeing. And he can know what others cannot know, through revelation or inspiration."
[Majmu'a Fatawi Ibn Taymiyya: Volume 11, page 314]
Allah says in the Quran (Surat 5:35) : Yâ ayyuhâlladhîna âmanûttaqûllâha wabtagû ilayhil wasîlata wa jâhidû fî sabîlihi la'allakum tuflihûn(tuflihûna).
يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَابْتَغُواْ إِلَيهِ الْوَسِيلَةَ وَجَاهِدُواْ فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ
O you who believe! Fear Allah and seek a mediator [Wasila] who will bring you closer to Allah. And do jihad in the way of Allah, that you may succeed.
Yakup (alayhi salam's) sons and their Tawassul (Surah 12:97-98) : They said: «O our Father, ask for forgiveness for our sins; for we have indeed been guilty." He said: "I will ask forgiveness for you from my Lord. Verily He is the Most Forgiving, the Most Merciful."
Imam Suyuti said about this about Tawassul:
Find a mediator [wasila] that will bring you closer to Allah.
[ad-Dûrr'ul-Mansûr, volume.2, p. 280]
According to Hanafites and Malikites, it is more Khayr to visit a grave on Thursdays, Fridays and Saturdays. For the Shafiites from Thursday afternoon to Saturday morning. And among Hanbalites there are no specific times for visiting. Even if there is more Khayr on Friday, it is not wrong (bad) to visit the other days too.
[Abdurrahman al-Jaziri, al-Fiqh 'ala al-Madhahib al-Arba'ah, Volume 1, p.540]

Is the intercession of the Prophet ﷺ to be sought Shirk!?
Imām Shams ud-Dīn Abū Abdillah Muhammad ibn Ahmad ibn Uthmān adh-Dhahabī ad-Dimashqī ad-Diyārbakrī at-Turkmānī [rahimahullāh (died February 3, 1348, Damascus, Syria)] narrates about Bahā ud-Dīn al-Madiqs ī the following from Imam ibn Shātīl:

وابن شاتيل ، وكان لَهُ ابنٌ شيخٌ إذا جَلَسنا تبيَّنَ كأنَّه الأبُ ، وعَمِيَ على كِبَرٍ ، وبقيَ سبعين يومًا أعمى ، ثمّ برئَ وعادَ بصرُهُ يعني الابن فسألنا الشيخَ عن السبب فذكر لنا أنَّه ذهب به إلى قبر الإِمام أحمد وأنّه دَعا وابتهلَ ، وقلتُ : يا إمام أحمد أسألُكَ إلّا شفعت فيه إلى ربِّك ، يا ربِّ شَفِّعه في وَلَدي ، وولدي يُؤمِّن ، ثمّ مضينا فلمّا كَانَ اللّيلُ استيقظ ، وَقَد أبْصَر

“And ibn Shātīl, and he had an old son, when we sat with him it looked as if he was the father. He became blind with age and remained blind for 70 days, after which he was healed again, thus the son. I asked the Shaykh the reason and he told us that he had taken him to the grave of Imam Ahmad and made supplications [to Allah] there. He [the Shaykh] said: “O Imām Ahmad, I beseech you, intercede with your Lord [so that he may be healed]. O my Lord, please let him intercede for my son, and my son said Amin. We then left and when night came he woke up and had his sight back.”

[Dhahabī, Tārīkh al-Islām, No. 7975]

If this act is supposed to be idolatry, then the question arises: why did Imām Dhahabī narrate something like that without pointing out the shirk? Then there are still the ultra-philosophers who then come and say: “How do you know whether Imām Dhahabī did not still see the perpetrator as a mushrik? Just because he reports it doesn’t mean that the perpetrator wasn’t still an idol worshiper.”

If it were so, then Imām Dhahabī would be the apologizer of an idol worshiper and therefore also an idol worshiper because he excuses the idol worshiper.
Then they reply again: “Yes, but it is not clear from this that Imām Dhahabī sees the perpetrator as a Muslim.”

But praise be to Allah, the Lord of ink, who made ink subservient to man, so that guidance comes through ink.
The same Imām Dhahabī [rahimahullāh] writes in his famous “Siyar a'lām an-Nubalā” in the biography of the “perpetrator” Imām Shātīl [rahimahullāh]:

.الشَّيْخُ الْجَلِيلُ ، الْمُسْنِدُ ، الْمُعَمَّرُ أَبُو الْفَتْحِ عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ نَجَا بْنِ شَاتِيلَ ، الْبَغْدَادِيُّ ، الدَّبَّاسُ

“The noble Shaykh [!!!], al-Musnid, al-Mu'ammar, Abū al-Fath Ubaydullāh ibn Abdillah ibn Muhammad ibn Najā ibn Shātīl, al-Baghdādī, ad-Dabās…”

[Dhahabī, Siyār a'lām an-Nubalā]
reference link : https://www.ahlul-sunnah.de/tasawwuf-sufis/tawassul/
Thats it, hope it comes handy for everyone especially our sunni brothers that are researching or having questions about shia.
May allah swt guide us All to the right path.

I've heard that the semitic languages have a profound system which is called semitic root system. For example, the Arabic root K-T-B is the basis for words related to writing, such as "kitab" (book), and "katib" (writer). So for the semitic speakers, even the root K-T-B itself is an understandable unit, though it is harder to pronounce them which have no vowels. And how about other inflected languages? Greek, Latin, Russian or Polish etc. For examle in Latin, the noun "amicus" has the root "amic", the adjective "magnus" has the root "magn". Adding a "us" can change the root to the nominative case. But did the average romans really understand these roots as the semitic speakers did? When they heard a root like "amic" or "magn", could they understand it? Or could they only understand the nominative?

AOA.
Recently i posted on the Topic of Islamic sexual education and how we completely eradicated it to the point that now even thinking about sex is thought of as bad thing.{FIR WUHI SEX SUX KE BATEIN}
This is the link to that post
https://www.reddit.com/PAK/comments/1c983bt/how_we_erased_the_islamic_way_of_sex_education/?utm_source=share&utm_medium=web3x&utm_name=web3xcss&utm_term=1&utm_content=share_button
​
My agenda for todays post addresses my age group and elders {i am 17 M}
Most of us repress our thoughts when it comes to Sex Sux and think that yar Islam is so regressive that its bad to even think what its like. That not be the case My guy or gal. In reality its more like this
due to extremism from both the religious and non religious elements the glory of sexuality and sexual education in Islam was destroyed. Now How that happened is very simple. The religious saw the banter of sex sux as un ethical and the liberal or more open parts of Muslim society replaced the idea of Islamic sex ed with the more European one and adopted it as the true way to move forward.
​
Both damaged the good system. Today i bring ye the books that have Guided me away from Porn hub and brazzers {which i began using at 12 years of age and quit at 15}. These books can be hard to understand as there are many elements of Islamic laws and Fiqh alongside the traditional erotica of the Arab societies and in general Muslims societies. Thus i too had to spend hours researching what is the meaning of an Arabic word or term. None the less i share these books with ye adults and freinds and fellow age groups alike for the sake of a good and healthy life style.
​

1. Habib Akande's book on Islamic erotology and sexuality called a Taste of honey. In this he has shown the history of Islamic sex education.{ i.e sexual manuals written by Muslims and the Ghazal's and such stuff}. Must read as a beginner.
2. Abdul Wahab boudiba s book called Sexuality in Islam. This book Covers a wide range of topics including Arab literature specially romance literature and the laws of sexuality and even a topic on marriage to Djinns and hermaphrodites {Hermaphrodite in humans}A person with both male and female reproductive organs.

• Conditions that involve discrepancies between external genitalia and internal reproductive organs.
• A being with both female and male sexual organs.
• Any person with reproductive organs, genitals, hormones, or chromosomal patterns that do not fall under typical definitions of male and female.

i didn't even know u could actually marry a demon YO.
​

1. Kitab al talaq which covers the laws and regulations of marriage.
   
2. Ibn al Adam al Kawthari's book called Islamic guide to sexual relations
   
3. The Age of Beloveds by Walter Andrews and Mehmet Kalpakli is perhaps one of the first works systematically analyzing sex, gender, and pleasure in ottoman society as they are represented in literature—including poetry and prose such as biographies, histories, and memoirs—produced during the early Ottoman era, beginning with the start of Ottoman rule in Constantinople and continuing to the early seventeenth century .Must read
   

6.Woman in Seljuk and ottoman society up until mid nineteenth century by Cemal Kafdar.
7.Syed Athar Hussen Rizvi's book called Islamic marriage handbook.
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These are 7 books i recommend for beginners on the Topic of Sex ed in Islam and i tell ya ye will love it ye will like it and Ye will be blown away cus these books aren't useless Fatwas they are actual hubs of knowledge lost to ages and extremism. have a good read ahead and may god give ye and ye kins men more knowledge.
Was salaam.
see ya when i see ya.
​

 So i came across a video of Ustadz Nouman Ali explaining about most powerful lesson in Surah Yaseen, that there is connection between story of Ashabul Qaryah and the Aayaat about Sun and Moon that follows in the next page. Also our Prophet, Muhammad صلى الله عليه وسلم is like a Sun and his Ummah is like a moon. It is very interesting and i plan to make a khutbah about it, but it would be nice if i can cite an arabic source from a Scholar's kitab. I already read the tafseer of scholars that i usually use but can't find any, for example: 

تفسير السعدي، البغوي، الطبري، القرطبي، ابن كثير

 And even tafseer of ابن عطية which have علم المناسبات, that usually talks about connections between aayaat. 

Hi everyone. I’ve been curious about the many ethnic and religious minorities of Iraq, especially the Sabians. In the city I live in, there are many Muslim Iraqis, but very very few Mandaen Iraqis (or Iranis). I’m making a presentation about Yahya in a Quran class and I remembered that Yahya is very important to Mandaens as well.
I wanted to say a few things about Sabians because your religion is mentioned in the Quran in three different places. However, there isn’t actually any explanation about your beliefs nor is there even any harsh criticisms against the Sabians in the Quran. I’m sure many of you have lived amongst Muslims (and I’m sorry if you’ve had to deal with any bigotry from them). Sabians are respected as “ahl Al kitab” or “people of the book”.
I saw some people on here say that your religion is not Abrahamic. I’ve heard you guys believe in a lot of the same figures though, like Adam and Yahya.
Google is giving me VERY mixed results about your beliefs and I don’t want to accidentally misinform my class (all Arab Muslims).
I was wondering some things
1) How do you view Yahya? (Or John)
2) can Sabian and Mandaen be used interchangeably or do these two words mean very different things?
3) are there sects of this religion?
4) What and/or where are the origins of your beliefs?
5) is there anything that you guys think my community doesn’t respect or understand about your beliefs?
Im not here to start any ideological fight or criticize - I don’t have any negative views towards your community - I just have a lack of exposure. Feel free to add anything beyond the questions I asked.

Any character taken from inside The Book is description of a character to the level that we are to know them. We don't need to know any more about them outside of it. The rest is history: the beliefs of our fathers and forefathers have to take a back seat while we set forth on a personal journey.
Al-Baqarah (2:170) it says: "And when it is said to them, 'Follow what Allah has revealed,' they say, "Rather, we will follow that which we found our fathers doing." Even though their fathers understood nothing, nor were they guided?"
Taking words akin to chinese whispers as testimony wouldn't stand up in a human court let alone in the divine. We've therefore got to such a state that we have fallen into a unstable category due to our misplaced reverence and accidental ignorance.
Dogmatic cultism is currently one of the most dangerous mindsets in the world. It is the furthest thing from the Deen of Islam.
We belong only to the millat of Ibrahim. The Book (Al Kitab) says it was given to Musa. Al Kitab is known by many names such as the Qur'an and the word Qur'an is one description of Al Kitab which means compilation, Furqan means distiguisher and Burhan means proof, these words Hudan, Noor etc are mentioned in The Book in places where the relevant instruction/ mention matches the meaning.
I urge you to read, to take every word in brackets as possible additions and further look into how similar translations have been done for totally different words. We now have classical Arabic dictionaries and Arabic lexicons freely available online, not to mention ai. I'd advise you to take your time and discover the book for yourself as it is our base. (> Umm means mother and refers to the base / bottom or basics i.e. "umm ul kitab" the base book)
The Book will confirm/ match your book of life if you connect with it correctly. The characters and their stories and experiences will guide you how to be while your going through your different states. We are all Adam, a basic state, Ibrahim, an advanced stage, when we are trying to live a pure monotheistic life and then maybe Musa when we are facing a tyrant (Phir'on).

📚RESOURCES FOR LEARNING THE DĪN IN ARABIC AND ENGLISH 📚
A MASSIVE COMPILATION ✍️📖

‘AQĪDAH:

Kitāb at-Tawhīd (Book of Monotheism):
Arabic - https://drive.google.com/file/d/1-KwX93UxCTlvCSVNEEVi_Qr6teB7gdd_/view?pli=1 English - https://www.missionislam.com/knowledge/books/tawheed.pdf
Explanation by Shaykh Abd Ar-Rahmān Nāsir As-Sa’dī: https://drive.google.com/file/d/1JNqPk_ZL6HMpri7Cj56t1cH1LeZA5MTe/view
Fath ul-Majīd (Explanation of Kitāb at-Tawhīd) in English: https://archive.org/details/FathulMajeedKitabAt-tawheed
In Arabic (to download you must create an account): https://www.noor-book.com/en/ebook-فتح-المجيد-pdf-1614247248
Explanation by Shaykh Sālih Al-Fawzān: https://ia804707.us.archive.org/7/items/tawheed_201612/KitabAt-tawheedExplained_text.pdf
Taysīr Al-‘Azīz Al-Hamīd Fī Sharh Kitāb at-Tawhīd by Shaykh Sulaymān Āl ash-Shaykh (Arabic): https://archive.org/details/ozaaloza_gmail_20140116
Guide to Sound Creed by Shaykh Sālih Al-Fawzān:
English: https://ia800509.us.archive.org/5/items/GuideToSoundCreedABookOnMuslimCreedAndFaith/Guide-to-Sound-Creed-A-Book-on-Muslim-Creed-and-Faith.pdf
Thalāthat Al-Usūl (3 Fundamental Principles):
English: https://www.kalamullah.com/Books/Explanation%20of%20the%20Three%20Fundamental%20Principles%20of%20Islaam.pdf
Notes (Summarised of English and Arabic): https://qaryah.files.wordpress.com/2011/11/class_3usool.pdf
Arabic (Matn): https://abdurrahman.org/wp-content/uploads/2014/09/arabic-text-of-al-usool-ath-thalaathah.pdf

TO OBTAIN IJĀZAH IN THIS BOOK, CLICK THIS LINK, MAKE AN ACCOUNT, AND COMPLETE THE COURSE: <

https://mahadsunnah.com/courses/the-three-fundamental-principles/
Qawā’id ul-Arba’a (4 Principles of Shirk):
English: https://www.muslim-library.com/dl/books/English_Four_Principles_of_Shirk.pdf Arabic: https://shamela.ws/book/8524

TO STUDY IT IN A COURSE-BASED MANNER, CLICK THE BELOW LINK, AND DO THE SAME AS BEFORE: <

https://mahadsunnah.com/courses/the-four-foundations/
Nawāqid ul-Islām (10 Nullifiers of Islām):
English: https://islampdfs.wordpress.com/category/authors/muhammad-ibn-abdul-wahab/ Arabic: https://d1.islamhouse.com/data/aih_articles/single_02/ar-nawaqed-alislam.pdf

SUNNAH COLLEGE COURSE: <

https://mahadsunnah.com/courses/part-iii-the-ten-invalidators-of-islam/
Kashaf Ash-Shubuhāt (Removal of Doubts) ‼️STUDY QAWĀ’ID AL-ARBA’A BEFORE THIS, YOU MUST‼️‼️ :
English (PDF Download): https://adviceforparadise.com/books/184/
Arabic: https://www.badrweb.net/islamspirit/pdf/montqiat_deen/kashf.pdf
Sharh by Bin Bāz (English): https://archive.org/details/kashfshubuhaat/01.mp3
‘Aqīdah Al-Wāsitīyyah (The Creed of Wāsit):
English: https://www.madinahcollege.uk/wp-content/uploads/alaqeedah_alwasitiyah.pdf
Arabic: https://archive.org/details/2_20200229_20200229_1549
Sharh ‘Aqīdah At-Tahawīyyah by Ibn Abī Al-‘Izz (Explanation of The Creed of At-Tahawī by Ibn Abī Al-‘Izz):
English: https://www.kalamullah.com/Books/Commentary%20on%20The%20Creed%20of%20At-Tahawi-Part%201.pdf
Arabic: https://d1.islamhouse.com/data/aih_books/single/ar_explaining_al-aqida_al-tahaweia.pdf

FIQH:

Fiqh made Easy - Shaykh Ghānim Sadlān:
https://www.muslim-library.com/dl/books/English_Fiqh_Made_Easy.pdf
💭 Important Lessons for Every Muslim ✍️ 📖 - Shaykh ‘Abd Al-‘Azīz Bin Bāz:
https://d1.islamhouse.com/data/en/ih_books/single3/en-explanation-of-the-important-lessons.pdf
Summary of Islāmic Jurisprudence - Shaykh Sālih Al-Fawzān:
https://www.kalamullah.com/Books/A%20Summary%20of%20Islamic%20Jurisprudence%201.pdf

TAFSĪR:

Tafsīr As-Sa’dī - Shaykh ‘Abd Ar-Rahmān Nāsir As-Sa’dī:
https://www.kalamullah.com/tafseer-as-sadi.html
Course-based Tafsīr study of many different Sūrahs:
https://mahadsunnah.com/all-courses/?catid=73
Tafsīr Ibn Kathīr - Imām Ibn Kathīr Ad-Dimashqī:
https://www.kalamullah.com/Books/Tafsir%20Ibn%20Kathir%20all%2010%20volumes.pdf

SĪRAH AND QASĀS:

Course-based study of a Concise Biography of the Prophet ﷺ:
https://mahadsunnah.com/courses/concise-biography-of-the-prophet/
The Sealed Nectar - Shaykh Safī-ur-Rahmān Mubārakfūrī:
https://www.muslim-library.com/dl/books/English_ArRaheeq_AlMakhtum_THE_SEALED_NECTAR.pdf
Stories of the Prophets - Imām Ibn Kathīr Ad-Dimashqī:
https://www.kalamullah.com/Books/Stories%20Of%20The%20Prophets%20By%20Ibn%20Kathir.pdf
🚨DO NOT LIMIT YOURSELF TO THESE BOOKS🚨
LEARN ARABIC SO YOU CAN COVER THESE BOOKS IN ARABIC, AND PROGRESS FURTHER IN ‘ILM.
READ THE EXPLANATIONS (SHURŪH) OF THE SCHOLARS OF THE PAST AND PRESENT ON THESE BOOKS, MAKE SURE THEY ARE SALAFĪ OR ACCEPTED BY SALAFĪ A’IMMAH‼️‼️

REFUTATION OF DOUBTS ON THE NAJDĪ DA’WAH:

The Wahhābī Myth - Hanīfah James Oliver:
https://salaficentre.com/wp-content/uploads/2013/06/thewahhabimyth.pdf
Misconceptions about Shaykh Muhammad Ibn ‘Abd Al-Wahhāb (Video)- Shaykh Jalāl Abu Al-Rub:
https://youtu.be/jYPPK8ZknC8?si=87lxmEi7BZAt3BWP
Did Shaykh Muhammad Ibn ‘Abd Al-Wahhāb rebel against the Ottoman Empire? (Video) - Shaykh Jalāl Abu Al-Rub:
https://youtu.be/1Rc5E48_nN4?si=WdEMK3oyb0Hma_2D
Accusation of Murder on Shaykh Muhammad Ibn ‘Abd Al-Wahhāb (Video) - Shaykh Jalāl Abu Al-Rub:
https://youtu.be/jNaYNgL7hzU?si=86EydZgSxgqjXAlv
This entire list will be continually updated, اِن شاء الله.

Seorang pelajar Malaysia di Universiti Al-Azhar, Mesir sanggup membelanjakan hampir RM20,000 wang simpanannya bagi mendapatkan 200 kitab turath atau kitab tradisi ilmu Islam karangan ulama alam Melayu dari sekitar 1920-an hingga 1960-an.
Muhammad Nur Hadi Sallehuddin, 24, pelajar tahun akhir pengajian Usuluddin mula mengumpul khazanah berharga tersebut bermula awal 2020 yang kebanyakannya dicetak Mustafa al-Halabi, antara syarikat percetakan dan penjualan buku tertua di negara utara Afrika itu.
Katanya, kitab yang sukar diperolehi itu sebahagian besar ditulis dalam tulisan Jawi dan Aceh merangkumi pelbagai disiplin ilmu Islam antaranya sejarah, tafsir, tajwid, fiqah, tasawuf, hadis, akidah dan kamus Arab-Jawi.
Antara koleksi dalam simpanan Muhammad Nur Hadi ialah Kamus Idris Al-Marbawi nukilan Tokoh Maal Hijrah Kebangsaan pertama, Dr Syeikh Idris al-Marbawi, Doa Hari Arafah karya ulama Kelantan, Syeikh Jaafar Husein selain kitab ditulis ulama dari Indonesia dan Pattani.

There's this person named Exion, who makes pretty good claims and provides proof of all the scientific miracles. For example, here's one of his texts:
Scientific Miracles of The Quran, Part 1: The Cosmic Web and The Orbit of the Earth
In the Name of God, the Most Gracious, the Most Merciful.
Peace to you all! :)

Introduction:

In this series, I endeavor to illustrate that God has conveyed statements in His Book intended for modern comprehension. While some of these statements may appear ambiguous or figurative, it is because ancient humans lacked understanding of nature and space, which would have led to confusion if expressed in explicit, literal terms. For instance:

"The earth revolves around its own axis."

Early Muslims were unaware of this concept; indeed, they believed the earth to be stationary, as evidenced in this post.
I will substantiate my claims by referencing numerous classical dictionaries, demonstrating that Muslims are not resorting to strained interpretations in search of miracles. I will also sometimes include early commentary when something is said about space that wasn't known at that time.
Let us delve into right it.

1. Shape of the universe: The Cosmic Web

It is written in The Holy Qur’an:

“By the heaven comprising interwoven tracks”
(The Holy Qur’an 51:7)

We read in an early commentary of the Quran called “Tafsir al-Baghawi" (1041 – 1122 CE):

“Muqatil, al-Kalbi and al-Dahhak said: Like the weaving of water when the wind disturbs it, or the weaving of sand and curly hair, but it is not visible due to its distance from people."
(Tafsir al-Baghawi, 51:7)

So, this verse pertains to phenomena imperceptible to people at that particular time. Speculating that it implies visible trails in the universe created by the stars, sun, and moon is unfounded. Muqatil, al-Kalbi, and adh-Dahhak asserted that such trails were not observable to the naked eye. From our vantage point, stars do not weave intricate patterns in the night sky; rather, they appear to orbit the earth in a precisely ordered manner. The existence of galaxies, teeming with stars that seem to interweave, was unknown to people of that era. This phenomenon resembles the appearance of curly hair or watesand disturbed by wind, forming intricate web-like patterns. Over the millennia, modern science has made remarkable advancements, enabling us to peer far beyond our own galaxy. Scientists describe this phenomenon in language reminiscent of the Qur'an, echoing its terminology from over 1400 years ago.

“Weird, highly distorted features, dust lanes crossing between galaxies and long filaments of stars and gas extending far beyond the central regions all suggest galaxies twisted by violent encounters. The galaxies float through space, distorted shapes moulded by tidal interactions, weaving together in the intricate figures of an immense cosmic dance, choreographed by gravity. (esahubble.org)

​
The Cosmic Web
A purple wig (curly hair)
It's remarkable that an Arab man spoke Words that accurately described the shape of the universe as interwoven tracks, considering that both the educated and the common people of that era perceived space just as we do from our current perspective. This description was given to him by none other than God Himself. How else would he know this 1400+ years ago?

"...but it is not visible due to its distance from people"

Arabic dictionary: Word: حبك (Interwoven)

"...is the thing you are knitting, and the hair is frizzed (i.e. very curly) and He wove it into a pattern, and the wind, the sand, and the still water made patterns in it."

Source: Al-Fayyūmī, Al-Miṣbāḥ al-Munīr fī Gharīb al-Sharḥ al-Kabīr (d. 1368 CE)

2. The orbit and spin of the earth:

Our spinning earth.
It is written in The Holy Qur’an:

"And you see the mountains, you consider them stationary, while they pass as the passing of clouds. The creation of God, who perfected everything. Indeed, He is All-Aware of what you do."
(The Holy Quran 27:88)

The mountains themselves are not the cause of their motion resembling the passage of clouds; rather, it is the movement of the earth that swiftly carries the mountains. This verse perplexed ancient scholars to the extent that some interpreted it as referring to Judgment Day when God would cause the mountains to perish into dust. The preceding verse did mention Judgment Day, likely intentionally because the people of that time were unaware of the earth's movement. This verse is not about Judgment Day because:

• "You see the mountains": This is in the present tense, indicating it addresses people of that time and what they perceive when observing mountains.
• "But they are passing": Also in the present tense, stating that mountains are presently moving like clouds.
• "The creation of God, who perfected everything": This is in the past tense, explicitly stating that the swift movement of the mountains is a creation of God, who has perfected everything.

Today, we can confidently assert that this verse is one of the miraculous verses of the Quran wherein God speaks about the rotation or movement of the earth. Although mountains appear stationary to us when we look at them, they are actually moving akin to clouds due to the earth's orbit and rotation on its axis.
The Arabic word from this verse that I've translated as "stationary" is "جَامِدَةًۭ," rooted in "جمد."
Arabic dictionary: Root: جمد

"inf. n. جُمُودٌ, (assumed tropical:) He, or it, remained fixed, or stationary. (KL.) You say, مَا زِلْتُ أَضْرِبُهُ حَتَّى جَمَدَ (tropical:) [I ceased not to beat him until he became motionless]. (A.) B3: (assumed tropical:) [He, or it, was, or became, incapable of growth or increase; lifeless, or dead: see جَامِدٌ."

Source: Arabic-English Lexicon by Edward William Lane (d. 1876).
The word "جَامِدَةً" can mean "fixed" and "stationary" in addition to "solid" or "hard."
Moreover, God also says:

"وَٱلْأَرْضَ بَعْدَ ذَٰلِكَ دَحَىٰهَآ"

Translation: "And the earth, after that, He Dahâha"
Root: دحا
Classical Arabic dictionary:

"He swept away"
God Almighty said: "And the earth, after that, He Dahâha" [Al-Nazi`at / 30],
Meaning: He removed it from its resting place, as in His saying: The day the earth and the mountains will shake [Al-Muzzammil / 14], and it is from their saying: The rain swept away the pebbles from the face of the earth, meaning: He swept them away, and the horse passed by rolling them away. Dahwah: If he drags his hand across the face of the earth, he pushes its dirt, and it includes: Umm Dahhi Al-Na’am, which is a plural form of Dahout, and Dahiya : a man’s name.

Source: Al-Rāghib al-Isfahānī, al-Mufradāt fī Gharīb al-Qurʾān (dc 1109 CE)
In 1109 CE, the prevailing view in many societies, especially in Europe, was that the Earth was stationary and at the center of the universe. This geocentric model was largely influenced by the teachings of ancient Greek philosophers like Aristotle and Ptolemy, as well as by religious beliefs. However, there were some scholars and thinkers in the Islamic world who were beginning to challenge this idea.
One notable figure was Ibn al-Haytham (known in Latin as Alhazen), an Arab polymath who lived from 965 to 1040 CE. He proposed a more empirical approach to understanding the natural world and conducted experiments to test hypotheses. He wrote about the motion of the Earth and celestial bodies in his work "Kitab al-Manazir" (Book of Optics), in which he discussed the possibility of Earth's rotation. However, his ideas were not widely accepted during his time. But it is interesting how Muslims were the first ones who challenged the idea of a stationary earth, most likely due to these Quranic verses portraying a moving earth.
Many believe that "Dahâha" means "Ostrich's egg" asserting that God is speaking about the shape of the earth being that of a ostrich's egg. This is not the definition of "Dahâha." One of the definitions of this word is the pushing of an ostrich with its legs before it lays its eggs. The focus is on the pushing, not the actual eggs:

"Adah" of the Adahi, the plural of Adhha, which is a place where the ostrich lays eggs and hatches them, and it is the actions of Daha because she expands it with her leg, meaning she spreads it out. And from it: "Fadha" the torrent in it with gravel, meaning he threw and cast. And from it, Abu Rifa'a said: I used to play with Al-Hasan and Al-Hussein with "Al-Madahiy" which are stones like Al-Qurta, they used to dig a pit and throw stones in it, so if the stone fell in it, he won, otherwise he lost, and Al-Daha is throwing by the player with stones, nuts, and others.

Source: Muḥammad al-Fattinī, Majmaʿ Biḥār al-Anwār fī Gharāʾib al-Tanzīl wa Laṭāʾif al-Akhbār (d. 1578 CE)
This verse is speaking about the movement (orbit) of the earth, when God put it into motion. Most likely by placing it inside of our solar system at a precise location where it would make life possible. The gravity of the sun is what makes it orbit. And everything is the doing of God in reality because nothing happens before God Wills it.
This dictionary I quoted above is from a time when everyone believed the earth was completely stationary, and scholars from that time were saying that God put the earth into motion (i.e. removed it from its resting place).
Another classical dictionary:

"I rolled something over, I spread it out, and camels: I drove them. Al-Adhi, with a kasra: an ostrich's ovary, and a dwelling for the moon."

Source: Firuzabadi, al-Qāmūs al-Muḥīṭ (d. 1414 CE)
A more modern dictionary defines it in the following way:

Root: دح
ى1 دَحَى, first Pers\. دَحَيْتُ, aor. ـْ inf. n. دَحْىٌ: see 1 in art. دحو. B2: دَحَيْتُ الإِبِلَ, (K,) inf. n. as above, (TA,) I drove the camels; (K;) as also ذَحَيْتُهَا. (TA.) 4 أَــدْحَىَmentioned by Freytag as on the authority of the K is a mistake for 5.]5 تَــدَحَّىَ(mentioned in this art. in the K and TA): see art. دحو.7 إِنْــدَحَىَ(mentioned in this art. by MF): see art. دحو.

Source: Arabic-English Lexicon by Edward William Lane (d. 1876)
Another a bit more modern dictionary:

"And (when) دَحَا اللَّهُ الأرضَ, He rolls it out (drives it) and makes it roll out with a roll: He extends it."

Source: Murtaḍa al-Zabīdī, Tāj al-ʿArūs fī Jawāhir al-Qamūs (d. 1790 CE)
The two definitions here are rolling the earth and extending it, as in making it expansive, bigger (and NOT spreading as in making it "flat" as some try to assert). The definition here is rolling it and expanding it. The reality of the matter is that our earth indeed rolls (spins around its axis) and expanded because of this very roll, making this the perfect word to use to describe it.
With this, I end part 1 of this series. May God bless you all and thank you for reading.
/ By your brother, Exion.

Hi everyone! I'm a Muslim guy living in the UK. I've recently gotten to know an amazing woman that I'd like to marry. She's British and Christian. The caveat is that she doesn't want to do a civil marriage as it seems like a huge step for her especially that we've known each other for a very short time in UK standards.
I explained to her why it's important to me that we get married. My concern is purely from a religious perspective (I don't want to be in a haram relationship). I suggested to her that we do a "religious marriage", which I explained as the ritual Muslims do for marriage, and that involves witnesses and a declaration from both of us that we agree to get married, and what we call in Arabic "Mahr" or money given to the wife. We then wouldn't have to register it as a civil marriage in the UK, and it wouldn't be recognized as a marriage in the UK. She asked me what happens in case we want to separate and I told her we would agree to divorce and I'd give yous the rest of the Mahr if I haven't given it all already. In Arabic we call this ceremony 'katb kitab' which translates to 'writing the book' or the marriage agreement in that case. I think it's referred to as nikkah by Indian/Pakistani Muslims.
She fully understands and supports the idea. But she wants to learn more about what entails a religious marriage. She asked me for resources. I think she just wants to know what she's getting into, which is fair. I think sometimes she freaks out a bit.
My friends and family are on board and I found a sheikh who can "marry us". I just need to provide her now with reassurance that this not like some sort of a trap 😂
Does anyone have suggestions for resources to help with that? I thought of sharing posts from this sub on experiences with non-civil marriage (she's also very active on reddit). But couldn't find a lot of useful ones.
Edit: I'm surprised by the lash back, and honestly offended by those who refer to this as a "fetish". The prophet married ahl kitab. It's only my will to not do anything haram that's prevented me from engaging in this in a non halal way. I've known her for close to a year and my best friends and some of my family met her, and everyone agrees she's a very decent, thoughtful and considerate person that's very understanding. Also things are not absolute the way people present them. I was married before to a Muslim and the stress and emotional abuse she's put me in has led to the decline of my health that I needed to surgeries due to stress, and to the deter of my religion (I spent almost a year unable to garner the strength to make wudu and pray). On the other hand, the person I'm interested in is very supportive. This is not to say this is generalizable, I'm just saying everyone is different. And regarding this "plenty of Muslim girls" argument, that's true but finding a single girl abroad that you're compatible with is super challenging. I was "single and looking" for 5 years before I first got married, after my divorce, many women on Muzz match were deterred just from knowing that I was married before. Yes divorce is not an easy thing, I spent 20 months contemplating it in my 4-year marriage before I finally decided I should leave, but it's permissible for a reason. So I'd say it's a blessing we Muslims don't have to put up with destructive marriages just because we cannot divorce (e.g. Like in other faiths where it's not allowed)

Hi/Marhaba everyone
I am a non-arab Muslim getting married to a Palestinian woman soon. I have a bunch of questions about basic Palestinian wedding etiquette that I'd love to know. I know some things, but I want to know all of what will be expected from me on my wedding day. Ill give some background of how we intend to do our wedding. We intend to have it split between two days, katb kitab in the masjid, and the second day will be a smaller party in a banquet hall dinner of about 100 people (it was really hard to limit it to be this small but it's what we wanted). I would love to know even the smallest basic etiquette, both cultural and non cultural, that I should have when going to the wedding, what's expected of me, and what do I bring. I know I have to bring flowers, but how many? Do I get some for her whole family? Do I need to say something in particular to her parents? Her mom? Her family members? What kind of mannerisms should I exhibit? Any kind of dance moves I should learn outside of Dabke? Every little etiquette you can think of, I would love to know. I'm a blank slate and need to learn everything! No advice will be useless.
Thank you everyone.
EDIT: For the mehr, it'll be gold given on the katb kitab day. Also, her family is half Falahi half Madani if that helps!

Hi/Marhaba everyone
I am a non-arab Muslim getting married to a Palestinian woman soon. I have a bunch of questions about basic Palestinian wedding etiquette that I'd love to know. I know some things, but I want to know all of what will be expected from me on my wedding day. Ill give some background of how we intend to do our wedding. We intend to have it split between two days, katb kitab in the masjid, and the second day will be a smaller party in a banquet hall dinner of about 100 people (it was really hard to limit it to be this small but it's what we wanted). I would love to know even the smallest basic etiquette, both cultural and non cultural, that I should have when going to the wedding, what's expected of me, and what do I bring. I know I have to bring flowers, but how many? Do I get some for her whole family? Do I need to say something in particular to her parents? Her mom? Her family members? What kind of mannerisms should I exhibit? Any kind of dance moves I should learn outside of Dabke? Every little etiquette you can think of, I would love to know. I'm a blank slate and need to learn everything! No advice will be useless.
Thank you everyone.