I (F) recently moved here and would love to meet fellow progressive Muslims. Let me know if ya’ll would be down to arrange a meetup.

Sunan Ibn Majah 1853, the relevant part

"No woman can fulfill her duty towards Allah until she fulfills her duty towards her husband. If he asks her (for intimacy) even if she is on her camel saddle, she should not refuse."

What do we think about this?

Jill Stein doesn’t have a chance at popular vote, let alone electoral vote.

Kamala is a puppet and will be worse than Biden

Trump is NOT a puppet, he speaks his mind and won’t say one thing to please a demographic he needs but then turnaround and implement policies that hurt them. He will be blunt to your face! Whether you like it or not, but at least he’s not going to be two-faced and stab you in the back.

He is anti-war and he will put policies in place to end both wars in Ukraine and Palestine.

He will not let another country dictate how he wants to run the US.

But the number one reason I will vote for him is as I mentioned above. He’s not a puppet he’s not two-faced. He will tell you upfront what he plans to do.

Oh, and my theory is that if he does not say the right things in support of Israel now he would not have any chance of winning the election. At the end of the day, he is a businessman and he knows how to get what he wants.

So a woman publicly having fun is haram too now? I guess it's either cause they think it draws attention or cause it causes fitna. It doesn't cause fitna at all though, it's just people having fun, obviously dances that do cause fitna are haram but any dance? Come on now

Men are allowed to do most of what they want in public, but it's like they wanna erase women from the public circle and from society in general. They make it like society is in the hands of men while for women they shouldn't have a place in society and need to be hidden. Men can be public all they want, men can wear what they want, they can expose most of what they want, they can do whatever

I've made a decision of not voting for either candidate due to both sides' allegiance to Israel. However I came across this reddit post which claims that the Palestinians will be way worse off if Trump is elected.

https://www.reddit.com/r/rant/comments/1gfsahr/not_voting_for_harris_because_of_gaza_is_insane/

To what extent is this accurate? I currently believe either way nothing will change and both sides will allow Netanyahu do whatever he pleases. But I'm getting told by many people that Palestine will be exceptionally worse off with Trump.

So I realize this actually after thinking about it for a while.

But do you not find it interesting that although zionsim believes that no Jewish state should be established until the messiah appears first?

Also the same

The wilayat-Al Faiqiah has the exact same belief, that there cannot be an Islamic state until the mahdi appears first

But both of them STILL went on to do this anyways

What made you start questioning mainstream islam and change your ways, beliefs and views?

sometimes one

Few days ago I had made a post here seeking help regarding the doubts I was having and I had made it clear that I'm still a Muslim. Now, there were many nice ones who genuinely offered me help and guidance.

I had received PMs from many and I answered a few of them, I thank those people, one brother from Egypt is still helping me through this. May Allah bless him and bless you all.

Now, some guy had messaged me and I hadn't responded because I had also received PMs from many non-Muslims who had their own intentions, so I had just stopped responding to any more PMs. But, this guy had messaged again saying, ‘Akhi, I can guide you’, I thought he's a Muslim and accepted the invite and after I explained my whole point he responded with nursery logic. I humbly told him that maybe he was not understanding my point. And, he started acting offensively; calling me a Kaafir and what not.

Now, this is the problem with us. We lost our unity to Nationalism due to this same reason. Now, if I had been some emotional dude this post would have been on a different sub right now, but these guys need to understand that people are genuinely struggling and it's between them and their lord after all. Nurture acceptance. That's all I have to say.

https://www.instagram.com/reel/DBwBxRuAxj-/?igsh=MTdrc2c2bW02YWF3Zg==

Are the boys okay

I have plans on joining this server and i just wanted to ask.

Is there any moderate scholar from India preferably from Kashmir. My father has been listening recently to some misogynistic and salafi leaning deoband scholar recently (doubt he is a scholar). Most of these preachers here in subcontinent are of extremely regressive and narrow minded mentality.

First of all thank you all, this community is great and it gave me a lot of reassurance in the moments of pain and uncertainty. I got so much better even with my anxiety after I found it.

This post is a bit of a vent and maybe hope to hear some kind thoughts. To preface, I grew up in a very chill (I'd even say progressive) household with well educated, understanding parents who never pushed anything on us, their children. So it doesn't come from family inflicted trauma or anything.

It's just... organized religion makes me uncomfortable. I do enjoy connecting to God, I write letters to Them or talk to Them and share my troubles and gratitude. But the ritualistic aspects bother me. I don't like any of it I don't feel like I connect through it. And more and more as a result I'm thinking, why do we even need a religion to have faith or connection to God. There's no way to understand God either way, so it will be life long questioning with no certain answer. And it's frustrating.

I don't like salat, it's in Arabic that I don't speak, mechanical actions that I don't understand, I don't understand why i have to wear hijab while performing it whereas i fully believe hijab to not be a must altogether in day to day life. I don't understand why it's 5 times a day, it's distracting, doesn't give me any sense of doing a good thing and honestly hard to perform during a work day (I work in healthcare). It's stressful and makes me more anxious, and I already suffer from an anxiety disorder, so it triggers it. One might say it's only couple minutes every couple hours but that's with washing at work and praying in the common area because there's no private area to do it, and I'm a highly private person in regards of my beliefs, and those 20 minutes each time can send me spiraling till the next salat time.

On the other hand, when in the evening I'm sitting down with my prayer notebook and write everything down in a letter form, I genuinely feel better after: I'm in no rush, i take my time, it helps me and I do feel connection. I do it in a language that I understand. And my heart feels lighter after. I could understand obligation to take time to "talk" to God, say, morning and evening, morning sets the day and evening calms you down for the night, but all the rituals around it, the language, the movements, just feels so soulless and like it's way too much. Day after day after day after day.

My other big concern is, I'm a 28yo woman. I would love to meet someone, i feel ready. But i don't know how to approach it. I feel so much uncertainty around religion, i do not trust Hadith in general, i struggle with what's right, what's wrong and why, that it's hard to find someone compatible in that regard, secular and universalist enough to not inflict some kind of religious guilt on me and, if i will decide to have kids, on them too. Who won't be the voice of judgement but rather a voice of love and understanding and support. It's come to the point that i feel like since i can't figure out what God actually wants, I rather not marry to not have an argument about it with someone else. I rather die alone because it seems like there's no figuring that out, noone actually knows anything, we all are just speculating and it's worrying to me that so many people paint their beliefs as knowledge when it can't be. It's a belief. And I really don't want to be alone forever because of that... there's love that parents and friends can't give and I crave it too, I'm just a human after all and the wait has been so long...

I had a heartfelt talk with my dad today, where he told me "you have always been thinking so much about everyone... think about yourself for once. If religion makes you anxious and uncomfortable, take a step back. Don't leave the faith part but get away from religion part. At least for some time. It's not supposed to make your life harder." It almost made me cry.

I'm in general a very universalist person, i genuinely try to get better every day, a made a lot of progress getting out of 10 year long depression while finishing my degree, both on my own . I help people with everything I can, I cherish my family and respect my parents. I learn to accept what i can't change about the world around me. I try to never even say a bad word to someone because i don't know their struggles. I'm not perfect and it's not said to brag, Im just saying that I'm trying as best as i can. And it's hard for me to grasp, why and what for on top of that I would need to perform some rituals that I neither like nor understand and that leave me frustrated and anxious.

I just wish it was simpler. You are trying to do good to others and you give what you have sincerely and with no regtets, and you connect to the higher power in whichever way fills you heart and soul with calmness, love and joy, and that's enough.

I don't even know what I'm asking to be honest, but anyone who read it through, thank you and I wish you all the best.

Heyy everyone, I wanted to ask the Quranists what are your beliefs regarding Sufism. Thanks for whoever can answer!

Saw other post about this.why not kick him out from the country instead for having such views?

Can someone tell me more about this a little in depth? What is the procedure of nikah? What all to include in the nikah document and who does that? Do we make our own document or is it made by the person officiating the marriage or someone else? Do we add things in the document before the marriage or during it? I am guessing the document is made and edited beforehand because it has to be read at least before signing it during nikah. I read somewhere a woman can't divorce unless she gets it included in the document. Is that right? Because who thinks about adding a divorce clause even before marrying? It feels messed up. Reading this has made me wonder what all things should a woman add in there to safeguard herself in a marriage. I don't trust scholars anymore because a lot of them don't view women as humans anyways.

And what about witnesses? Can they only be muslims? What if someone comes from a non-muslim background? Can men divorce women only by pronouncing talak thrice? Basically, I am a total new-convert-noob here :) Any and all insights regarding the Islamic marriage culture would be helpful.

Just a thought that came into my mind. This sub here always refer to an extremist as a salafi. Is it alright for us to say that?

What if there's actually a moderate and open-minded Salafis out there and we accuse them as an extremist just because they refer themselves as a Salafi?

Just a bit worry considering falsely accusing someone is bad in Allah's Sight

(Also note that my knowledge about Salafism are barely explored so dont be surprised if this question seems baffling to you.)

I had a dream where I was sitting in the lounge of my childhood house, talking with a friend. Suddenly I heard my sister calling from upstairs, but her voice was faint. After the second time she called, I got up and began climbing the stairs to reach her. The stairs felt endless like one continuous span that seemed to go on forever, so l started running.

As I hurried up, I asked my nephew to go ahead and check on her. When I finally reached the top and turned right, I could barely see my nephew in the distance. The hallway stretched on, really long and eerie. The further I walked, the older and scarier the house looked, old wooden floors that creaked underfoot, dark and windowless, lined with doors on either side.

My sister had stopped calling, so I tried calling out to her, but she didn't reply. As I moved toward a door down the hallway, I started wondering if it was really her calling in the first place, or if it was something else. Just as this thought crossed my mind, I woke up at exactly 5:30 a.m.

It's the second time this week that I wake up just before a dream could turn into a terrifying nightmare. Each time I felt like I knew it was about to get scary but was not scared yet and then I would wake up, as if I were being protected. What does that means? Thank you

Researching the story of the Umayyads whose remains were burned and scattered in the cemeteries of Damascus is like researching history itself... difficult, complex, and extremely tempting.

" it's the end, O Umayyads!”

There is no doubt that this terrifying sentence took hold of the minds of the people of Damascus as soon as the news of the Battle of the Zab (132 AH/750 AD) reached them, in which the Abbasids defeated their historical opponents, the Umayyads, and were separated from their eternal capital, Damascus, by only a short distance.

Led by Abdullah bin Ali, the uncle of the first Abbasid Caliph Abu al-Abbas al-Saffah, the Abbasid armies quickly cut off the road from Iraq (the site of the decisive battle) to Syria (the seat of the capital) to complete the rest of the efforts to finish off the Umayyad state.

They had finally reached it and surrounded its walls, and its fall was now a matter of time.

The Umayyads had to work quickly to deal with their new dark fate, which would not only involve the collapse of their state and the loss of their influence, but they would also have to devise means to escape from those swords clad in black (the Abbasid's favourite colour), which wanted nothing more from the world than to shed the blood of the Umayyads.

Do not leave an Umayyad even if he clings to the curtains of the Kaaba!

As soon as things were in the Abbasid's favor, they established great battles, in which they permitted the shedding of Umayyad blood in all parts of the world.

After nearly 300 Umayyad men were killed in the Battle of the Zab, the Abbasid commander, Abdullah bin Ali, allowed the city of Damascus to fall to his soldiers for hours, during which they killed every Umayyad and their assistants they found, after they had sought the help of guides from the city's residents (the most famous of whom we know of is Abdullah bin Omar al-Jumahi) who knew the locations of the Umayyad homes.

Ibn Ali's soldiers stormed it, and they did not leave a single Umayyad they found alive without killing him in the worst way possible.

The Abbasids did not stop there, but spread out throughout the neighboring regions, tracking down any Umayyad who had managed to escape from Damascus and hid here or there.

80 Umayyads were killed in a new massacre carried out by Ibn Ali’s soldiers near the Abu Futrus River in Palestine, followed by another horrific massacre in the Egyptian village of Busir (currently Abu Sir), in which the most prominent Umayyad men in Egypt were killed, followed by a great massacre committed against the remnants of the Umayyads in Egypt, who were expelled from their homes and imprisoned in the Qalansawe Fortress in Palestine, where they were all killed aswell.

Only the sons of the last Caliph, who were imprisoned, and his women, who were not harmed, survived and were released.

In Iraq, a number of Umayyads (headed by Sulayman ibn Hisham ibn Abd al-Malik) sought forgiveness from Caliph Abu al-Abbas, who initially agreed to grant them safety, but later retracted his decision and ordered them all to be exterminated.

The Umayyads of the city of Basra were also persecuted, and the Abbasids threw them out on the road.

The persecutions extended to Mecca and Medina, and most of the Umayyads who had taken refuge in the two holy cities for Muslims were killed.

The people began to get closer to the new rulers by killing the Umayyads, just as a group from the Kalb tribe did to the Umayyad Anbasa bin Abdul Malik, as soon as they found him in the Syrian desert, they killed him and proudly announced the news to the Caliph of Baghdad.

When talking about the Umayyads in Damascus, it is necessary to acknowledge the horrific scene that befell them, when the Islamic world lived for a period of time, a bloody current, which considered that the basic pillars of the Abbasid state must be watered with the blood of the Umayyads.

The circle of punishment expanded more and more, and no longer included only the living, but the dead as well.

After the graves of the heads of the Umayyad dynasty were exhumed; Muawiyah, Yazid, Abdul Malik, Al-Walid, Sulayman and Hisham, whose body was found intact, they were flogged and then burned.

The only grave that escaped this torture was the shrine of Omar bin Abdul Aziz, who had a special status among Muslims.

The Abbasids also dug their claws into the Umayyad's possessions, which included villages, estates, rivers, springs, lands, markets, and palaces, spread throughout the Islamic state, from Alexandria to Azerbaijan.

They confiscated most of them, including their slaves, jewelry, and clothing, and distributed them among themselves and their closest men.

The Umayyad architectural spoils were so numerous that they forced the Abbasid state to establish a new office/ministry specifically concerned with supervising these properties, which was called the “Diwan of Losses.”

For the second time, only the descendants of Omar bin Abdul Aziz and the descendants of Othman bin Affan, escaped all these nationalization measures against the Abbasids.

Mohsen Ghayath Ajil says in his research “Umayyad Poets in the Abbasid Era”:

“Most of those killed were ordinary Umayyads, who did not hold any position or work and did not cause the Abbasids any harm or injury. Rather, they were killed because of their lineage in Banu Umayya, or because some of them were descendants of the Umayyad caliphs whom the Abbasids hated.”

Thus, the Islamic world lived for a period of time, a bloody current, which considered that the basic pillars of the Abbasid state must be watered with the blood of the Umayyads, and these bloody efforts took up the entire period of the rule of the first Abbasid Caliph Abu al-Abbas, and their pace did not calm down except during the reign of the Abbasid Caliphs who followed him, for whom the pillars of the state were stabilized to the point where the Umayyads no longer posed any threat to the black throne.

Survivors: Rebels, Advisors, and Wives of Caliphs

Despite all the Abbasid efforts to eradicate the Umayyads, they did not succeed in annihilating them.

A number of the Muawiyah family slipped through the swords, whips, eyes of secret informants and bloodbaths.

The most famous of the Umayyad survivors was Abd al-Rahman ibn Muawiyah al-Umawi al-Qurashi, known by the title “Abd al-Rahman al-Dakhil ("the Immigrant")” or “Saqr Quraysh ("the Falcon of Quraysh")”, who fled from the Levant to Andalusia, where he reorganized its affairs and established an Umayyad emirate that emerged in 138 AH/755 AD and lasted for nearly 3 centuries, separate from the Abbasid Caliphate.

Abd al-Rahman I was not the only one to commit this act (the Umayyad escape to Andalusia), but many other Umayyad princes escaped and traveled to Africa and from there to Andalusia, most notably the sons of the Umayyad Caliph Al-Walid bin Yazid, and others for whom Europe had become their new safe home.

Researcher Issam Mustafa Abdel Hadi Aqla says in his thesis “The Umayyads in the Abbasid Era”:

“The establishment of Abd al-Rahman I of his state in Andalusia led many Umayyads to head there, where their emerging state was, and where they found a safe haven and a dignified life that suited them as leaders of the collapsing state, and to support Abd al-Rahman I, who began his young state alone in Andalusia, surrounded by many enemies who were harmed by the establishment of his state in Andalusia.”

This is why the Umayyad migrations to Andalusia increased, which was considered the ideal migration destination for those fleeing the Abbasid snares.

In addition to the incidents of escaping to Andalusia, we know from a number of incidents scattered in history books about some Umayyads who escaped the Abbasid battles without leaving the deep core of the state in Iraq and the Levant,to achieve this purpose, they followed several methods.

Some of them disappeared from the eyes of the Abbasids by disguising their identities behind new family names that had no connection to the Umayyad family.

Some of them succeeded in obtaining an Abbasid pardon that saved their necks from being cut off, such as the Banu Mu'ait, who descended from the Umayyad leader Dhi Al-Shama Al-Mu'aiti, Muhammad ibn Amr ibn Abi Mu'ayt, after the Abbasids did not forget his previous generosity towards them, after he treated the descendants of Abdullah ibn Abbas well during a raid in which they went out under his leadership to the lands of the Romans.

Aswell, the Umayyad governor of Harran, Aban bin Yazid bin Muhammad bin Marwan (his uncle was the last Umayyad caliph Muhammad bin Marwan), who quickly declared his loyalty to the Abbasid call and wore black as evidence of his renunciation of his affiliation with the Umayyads.

Likewise, the great Umayyad jurist Ismail bin Amr bin Saeed bin Al-As, who was famous for his asceticism and isolation from the people and enjoyed a great jurisprudential status that made the Abbasids prefer to spare his life.

This happened to a number of Umayyads who had received Abbasid security, because they believed that they were not feared by the nascent Abbasid state.

The reign of the first Abbasid Caliph, Abu al-Abbas, did not end until he issued a comprehensive security document for all the Umayyads in all parts of his state, in response to his cousin, the governor of Basra, Sulayman ibn Ali, who was upset by the amount of Umayyad blood that was shed in vain, wrote to his Caliph, saying:

“O Commander of the Faithful, a delegation from the Umayyads has come to me. We fought them because of their disobedience, not because of our kinship ties. We are both descendants of Abd Manaf. The right of kinship ties is that they should be moistened and not dried, and that they should be connected and not severed. If the Commander of the Faithful sees fit to give them to me as a thank you, and to make that a general book in the countries of his caliphate so that will be a way of thanking God for His blessings upon us, then he will do so.”

Abu al-Abbas agreed to that.

Aqla says in his thesis:

“It seems that Abu al-Abbas’s response to Sulayman’s call was due to the fact that the Abbasids had finished eliminating most of the Umayyads who posed a threat to the entity of the Abbasid state. On the other hand, the state had stabilized after killing the powerful Umayyad leaders. However, we see that the security did not include the Umayyads who fought the Abbasid state, and therefore many of the Umayyads viewed him with suspicion, and he did not gain their trust, and they preferred to remain hidden.”

The intensity of the security persecutions decreased significantly during the reign of the second Caliph, Abu Ja'far al Mansur, and the Umayyads began to appear in public one after the other.

Prince Nasr bin Al-Abbas bin Al-Walid bin Abdul-Malik returned from Andalusia to the Levant, and the narratives tell us that he lived in safety.

After him, the rosary was repeated and the narratives spoke of the return of the Umayyad regiments to public life again, so the Uthmaniyya returned to public life in the Hijaz and the Zaydis in Basra.

This Abbasid tolerance did not extend to the descendants of the last Umayyad Caliph, Marwan bin Muhammad, from the sons and grandsons, so they remained in prison as the legitimate heirs of the Umayyad state, and they were not released until the reign of Harun al-Rashid.

As for the Umayyad women, with the exception of the killing of Abda bint Abdullah bin Yazid, the wife of Hisham bin Abdul Malik, during the storming of Damascus, historical sources did not reflect widespread killings of women, which is what the Umayyads did to the Hashemite women during their rule, because killing women was one of the most deficient traits among the Arabs.

The most prominent historical evidence of this is the refusal of the two sisters of Abd al-Rahman I, the ruler of Andalusia and the archenemy of the Abbasids, to travel to him in Andalusia, due to their fear of the hardships and dangers of travel and their feeling of security under Abbasid rule.

We also know from history books that when Mazna, the wife of Marwan bin Muhammad, complained about her difficult circumstances to the Abbasid Caliph Al-Mahdi, thus he honored her, dressed her in luxurious clothes, bestowed generous gifts on her, and kept her in an era in which she lived like a princess.

This Abbasid kindness towards the women of the Umayyad dynasty developed into marriages that were not limited to the leaders of the Abbasid dynasty, but also included the caliphs themselves.

Caliph Al-Mansur married the Umayyad Al-Aliyah bint Abd al-Rahman al-Asidiyya, and had two sons with her, Ali and Musa.

Caliph Al-Mahdi also married Ruqayyah bint Amr al-Uthmaniyya in 160 AH/776 AD, and Caliph Harun al-Rashid married Aisha bint Abdullah al-Uthmaniyya.

During the reign of Caliph Al-Mahdi, the Abbasid treasury also began to spend gifts and donations on the Umayyads.

A number of Umayyads became famous, and the Abbasid caliphs included them in their court and made them among their close men, such as Ibrahim bin Suleiman bin Abdul Malik, who wore black, the symbol of the Abbasids, and was one of the companions of Caliph Abu al-Abbas.

Also Adam bin Abdul Aziz bin Omar bin Abdul Aziz, who was one of the companions of the Caliph al-Mahdi, and was not the only Umayyad who was accompanied by the Abbasid Caliph, but his court also included Abdul Malik bin Abdullah bin Yazid bin Abdul Malik, and Abdul Muttalib bin Abdullah bin Yazid.

Caliph Harun al-Rashid also took a unique step that was not repeated throughout the Abbasid era, when he appointed an Umayyad governor over one of the cities, namely Muhammad bin Abdullah bin Saeed, the grandson of Uthman bin Affan, whose sister Aisha was married to al-Rashid and he appointed him governor of the city of Mecca.

Prestigious positions that did not reach the ministry

Unlike Harun’s unprecedented step, the Umayyad advancement in the Abbasid state was limited to prestigious positions, but it did not reach the ministry.

Caliph Al-Mutawakkil appointed Abdul Aziz bin Ahmed Al-Umawi as a writer in his court.

The Umayyads were also entrusted with major religious positions, such as “Qadi al-Qudat(Judge of Judges),” which Caliph Al-Musta’im entrusted to the Umayyad jurist Al-Hasan bin Muhammad bin Abi Al-Shawarib.

He maintained this position during the reigns of the following caliphs:

Al-Mu’tazz, Al-Muhtadi, and Al-Mu’tamid. and he remained in his position until he died.

After his departure, his brother Muhammad took over his position, and he remained in it until Caliph Al-Mu’tamid died.

The Umayyad Omar bin Issam bin Omar bin Abdul Aziz was also entrusted with a major task, which was to supervise the expansion that took place in the Prophet’s Mosque in Medina in 161 AH/778 AD.

Aqla explains:

“Perhaps the Abbasid caliphs’ bringing these people from the Umayyads closer to them and including them among their companions resulted from the desire to learn about the tales of the Umayyad caliphs, their conduct and the way they administered the state, and the mistakes they made, in order to learn from them.”

This did not mean that the relationship between the two parties of the Ummayads and Abbasid Caliphate was rosy, but rather Umayyad revolts against the Abbasid rule repeatedly broke out, which hoped to restore the old glory, and were concentrated in the Levant, and of course, and all of them failed to achieve any noteworthy success.

The Umayyads were not satisfied with that, but rather supported the revolution of the Alawite leader Muhammad al-Nafs al-Zakiyya against the Abbasid Caliphate, which also failed, so the Umayyad hopes of overthrowing the Abbasids diminished.

Some of their branches, such as the Sa’idis and the Ziyadis, devoted themselves to acquiring knowledge, in an attempt to benefit from it as a means to raise their status among the people once again.

The names of the Umayyads shone as great scholars who received a great deal of reverence, such as Asad bin Musa bin Ibrahim bin Al-Walid bin Abdul-Malik, known by the title of Lion of the Sunnah, and Ahmad bin Ali Al-Umawi Al-Marwadhi, the teacher of the two imams Al-Nasa’i and Abu Zur’ah, and Abdullah bin Sa’id bin Abdul-Malik bin Marwan, whose father was killed in the Abu Futrus River massacre, and who excelled in knowledge with a large group of great Islamic scholars studied under him, such as Muhammad bin Idris Al-Shafi’i, Ahmad bin Hanbal and many others.

A large number of Umayyad historians emerged, such as Saeed bin Yahya al-Umawi, who was famous for his accounts of battles.

This was due to the Umayyads’ desire to confront the huge number of books that were written under the auspices of the Abbasid court to criticize the Umayyads.

they were concerned with highlighting their role in spreading Islam and shedding light on the achievements of their state and challenging the narratives that spread, which insulted the Umayyads and portrayed them as deviants from the morals of Islam

The Umayyads' hopes of regaining their thrones remained a dying fire in their hearts, and the rest of the days prevented them from being fulfilled, until they were extinguished and turned into ashes without fire.

This is the situation that continued until the Mongols ended the Abbasid Caliphate, and there was no longer a throne for them to dispute.

Recommendations

See : (The Caliphate AS - The Umayyads under the Abbasid Rule Bibliography)

It has free access pdf books, articles,videos discussing the historical topic on the rise, fall and thrive of Ummayads during the Abbasid Period from known academic scholars and translated primary sources that i gathered myself both Arabic and English Sources are available

Is it okay for a Muslim women to marry even though it is haram? And if it isn’t is it morally wrong to the point they could go to hell?

Just wanna know.