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The Struggle Against Musaylima and the Conquest of Yamama
THE STRUGGLE AGAINST MUSAYLIMA AND THE CONQUEST OF YAMAMA M. J. Kister The Hebrew University of Jerusalem The study of the life of Musaylima, the "false prophet," his relations with the Prophet Muhammad and his efforts to gain Muhammad's ap- proval for his prophetic mission are dealt with extensively in the Islamic sources. We find numerous reports about Musaylima in the Qur'anic commentaries, in the literature of hadith, in the books of adab and in the historiography of Islam. In these sources we find not only material about Musaylima's life and activities; we are also able to gain insight into the the Prophet's attitude toward Musaylima and into his tactics in the struggle against him. Furthermore, we can glean from this mate- rial information about Muhammad's efforts to spread Islam in territories adjacent to Medina and to establish Muslim communities in the eastern regions of the Arabian peninsula. It was the Prophet's policy to allow people from the various regions of the peninsula to enter Medina. Thus, the people of Yamama who were exposed to the speeches of Musaylima, could also become acquainted with the teachings of Muhammad and were given the opportunity to study the Qur'an. The missionary efforts of the Prophet and of his com- panions were often crowned with success: many inhabitants of Yamama embraced Islam, returned to their homeland and engaged in spreading Is- lam. Furthermore, the Prophet thoughtfully sent emissaries to the small Muslim communities in Yamama in order to teach the new believers the principles of Islam, to strengthen their ties with Medina and to collect the zakat. -
The Rights of the Accused in Islam
The Rights of the Accused in Islam Taha J. al- ‘Alwani Introduction As a faith and a way of life, Islam includes among its most important objectives the realization of justice and the eradication of injustice. Justice is an Islamic ideal under all circumstances and at all times. It is not to be affected by one‟s preferences or dislikes or by the existence (or absence) of ties of blood. Rather, it is a goal to be achieved and an ideal to be sought: “Surely, Allah commands justice and the doing of good” (Qur‟an 05:61); “And I was commanded to deal justly between you” (31:04); and “Allow not your rancor for a people to cause you to deal unjustly. Be just, for that is closer to heeding” (4:5). There are also many hadiths in the Sunnah that command justice and prohibit wrong. Moreover, the achievement of justice is one of the objectives towards which human nature inclines, while its opposite—injustice—is something that humans naturally abhor. Allah has ordained measures by which justice may be known and by which it may be distinguished from its opposite. He has clarified the means by which all people might achieve this objective, facilitated the ways by which it may be accomplished, and made those ways (the most important of which is the institution of judgment, gada) manifest to them. Allah prescribed the institution of legal judgment “that men may stand forth in justice” (42:14). This institution ensures that everything will be measured by the same criteria, which would make it impossible for one to be unjust to another‟s person or wealth. -
The Right to Asylum Between Islamic Shari'ah And
The Right to Asylum between Islamic Shari’ah and International Refugee Law A Comparative Study Prof. Ahmed Abou-El-Wafa Produced and Printed by Printing Press of Naif Arab University for Security Sciences Riyadh - 2009 (1430 H.) The Right to Asylum between Islamic Shari’ah and International Refugee Law A Comparative Study Prof. Ahmed Abou-El-Wafa Riyadh - 2009 (1430 H.) “Those who believed and emigrated, and strove in the cause of GOD, as well as those who hosted them and gave them refuge, and supported them, these are the true believers. They have deserved forgiveness and a generous recompense.” (Quranic Surat al-Anfal, "The Spoils of War" [Chapter 8 verse 74]) “Everyone has the right to seek and to enjoy in other countries asylum from persecution.” (Universal Declaration of Human Rights. Article 14) "Every man shall have the right, within the framework of the Shari'ah... if persecuted, is entitled to seek asylum in another country. The country of refugee shall be obliged to provide protection to the asylum seeker until his safety has been attained, unless asylum is motivated by committing an act regarded by the Shari'ah as a crime". (Article 12 of the Declaration on Human Rights in Islam) United Nations High Commissioner for Refugees (UNHCR) Regional Office in the Regional Office in the Arab Republic of Egypt GCC Countries E-mail: [email protected] E-mail: [email protected] Arabic Website: English Website: www.unhcr.org.eg www.unhcr.org First Edition 2009 This book is written, on behalf of UNHCR by Prof. Dr. Ahmed Abou-El-Wafa, Chief of the Department of Public International Law, Faculty of Law, Cairo University. -
Islam's Combat of Racism As Evidenced by Al-Qur'an and Hadith
ADDIN https://journal.iainkudus.ac.id/index.php/Addin ISSN: 0854-0594; E-ISSN: 2476-9479 Volume 14, Number 1, February 2020: 99-116 DOI: 10.21043/addin.v14i1.8122 Islam’s Combat of Racism as Evidenced by Al-Qur’an and Hadith Khadiga Musa Latef Prince Muhammad bin Fahd University Saudi Arabia [email protected] Abstract A few months ago the USA was overcome by nationwide protests that continue to this day; these protests expanded internationally. The protests were sparked by the death of George Floyd, an unconvict African-American man. The incident indicates that racism is still prevalent. This article shall argue that Islam condemns racism and that it came with a plan to end slavery, which was very popular in pre-Islamic days and also to end racist action in all its forms. According to Islamic teaching, racism should have disappeared fourteen centuries ago. This article shall present Qur’anic verses and Prophetic hadith to the effect that in Islam all people are supposed to live in harmony and equality. There should be no discrimination on bases of race, money, skin color or religious believes. Keywords: Qur’anic Verses, Hadith, Racism, Companion. Abstrak PERJUANGAN ISLAM TERHADAP RASISME DALAM AL-QUR’AN DAN HADITS. Beberapa bulan yang lalu Amerika Serikat diliputi oleh protes nasional yang berlanjut hingga hari ini. Protes ini meluas secara internasional. Protes dipicu oleh kematian George Floyd, 99 Khadiga Musa Latef seorang pria Afrika-Amerika, yang tidak terpidana. Peristiwa tersebut menunjukkan bahwa rasisme masih merajalela. Artikel ini akan memaparkan bahwa Islam mengutuk rasisme dan itu datang dengan rencana untuk mengakhiri perbudakan yang sangat populer di masa pra-Islam dan juga untuk mengakhiri tindakan rasis dalam segala bentuknya. -
Religious and Social Leadership As the Tribesmen of Arabia, the Jews Of
CHAPTER ONE RELIGIOUS AND SOCIAL LEADERSHIP As the tribesmen of Arabia, the Jews of Medina drew their leadership from the more dominant clans among them. Their community leaders were judges, military commanders, and those who ruled on halakhic matters. A study of “the occasions of revelation” (asbāb al-nuzūl) in Islamic literature reveals that the Jewish leaders in Medina often provoked Muḥammad with questions on religious issues. As a result, they were referred to as the “people of the question” (aṣḥāb al-masʾala).1 A reflection of the numer- ous questions that the Jewish sages in Medina asked Muḥammad exists in the following saying, which indirectly presents the Jews as a trigger for the revelation of many verses of the Qurʾān: “[Much of] the Qurʾān was revealed because of the questions they (i.e., the Jewish leaders in Medina) posed to him (i.e., Muḥammad)” (kāna al-Qurʾān yanzilu fīhim fīmā yasʾalūna ʿanhu).2 1. The Leaders of the Jewish Tribes of Medina ʿAbd al-Malik b. Hishām (d. 833 CE) records a list of the Medinan Jew- ish leaders of every Jewish tribe in Medina.3 Many of these leaders are reported to have been killed during the Muslim-Jewish conflicts in Med- ina and Khaybar. The leaders of the strongest Jewish tribe in Medina, the Banū al-Naḍīr, were the brothers from the Abū al-Ḥuqayq family: Sallām, the richest merchant in the Ḥijāz, and al-Rabīʿ together with the three brothers from the Banū Akhṭab family: Ḥuyayy, Judayy and Abū Yāsir. In 625 CE, after the Banū al-Naḍīr surrendered to the Muslims, these two families along with others, moved to Khaybar where their relatives lived. -
The Rightly Guided Caliphs and the Umayyads
NATIONAL OPEN UNIVERSITY OF NIGERIA SCHOOL OF ARTS AND SOCIAL SCIENCES COURSE CODE: ISL 271 COURSE TITLE: THE RIGHTLY GUIDED CALIPHS AND THE UMAYYADS. ISL127 COURSE GUIDE COURSE GUIDE ISL271 THE RIGHTLY GUIDED CALIPHS AND THE UMAYYADS Course Team Muhibbudin G. Yusuf (Developer/Writer) - EACOED, OYO Prof. A.F. Ahmed (Editor/Programme Leader) - NOUN Dr A.R. Mustapha (Coordinator) - NOUN ii ISL127 COURSE GUIDE NATIONAL OPEN UNIVERSITY OF NIGERIA National Open University of Nigeria Headquarters 14/16 Ahmadu Bello Way Victoria Island Lagos. Abuja Office 5, Dar’es Salaam Street Off Aminu Kano Crescent Wuse II, Abuja Nigeria e-mail: [email protected] URL: www.nou.edu.ng Published By: National Open University of Nigeria First Printed 2012 ISBN: 978-058-635-0 All Rights Reserved iii ISL127 COURSE GUIDE CONTENTS PAGE Introduction ……………………………………………………...…. 1 What You Will Learn in This Course ………………………….…... 1 Course Aims …………………………………………………….…. 1 Course Objectives………………………………………………..…. 2 Working through the Course…………………………………….…. 2 Study Units……………………………………………….………… 2 Textbooks and References ………………………………………… 3 Assignment File………………………………………………..…… 4 Course Overview and Presentation schedule………………….…… 4 Assignment……………………………………………….……….… 5 Tutor-Marked Assignment …………………………………….…... 5 Final Examination and Grading………………………………….…. 6 Course Marking Scheme………………………………………….… 6 How to Get the Most from This Course………………………….…. 6 Facilitators/Tutor and Tutorials………………………………….…. 8 Summary……………………………………………….…………… 8 iv Introduction Welcome! ISL127: The Rightly Guided Caliphs and the Umayyads is a two-unit course available in the second semester for the B.A. Islamic Studies programme at the National Open University of Nigeria. This course aims at exposing you to the history of the four Orthodox Caliphs. The course places particular emphasis on their biographies and contributions to the development of Islam. -
Abdullah Ibn Rawahah." People Prepared Themselves to Set Off
THE BATTLES OF THE PROPHET BY IBN KATHIR THE BATTLES OF THE PROPHET Ibn Kathir Translated by Wa'il Abdul Mufaal Shihab Dar Al-Manarah For Translation, Publishing & Distribution El-Mansoura - Egypt Tel.: 002050/384254 - Fax : 002050/310501 Hand phone: 012/3605049 P.O.BOX : 35I38 ® Dar Al-Manarah for Translation, Publishing & Distribution First edition 1420/2000 Second edition 1421/2001 1 * * * Dar Al-Manarah For Translation, Publishing& Distribution - El-Mansoura - Egypt Tel : 002050/384254 - Fax : 310501 Hand phone : 012/3605049 P.O.BOX : 35I38 Translator's Note Praise be to Allah. We thank Him, seek His Help and His forgiveness. We seek refuge in Allah from the evils within ourselves and that of our bad deeds. He whom Allah guides, is truly guided, and whom he Allah leaves to stray, none can guide him. I bear witness that there is no god but Allah and that Muhammad is His final Prophet. In fact, the task of translation is not an easy one. Rather, it is a tremendous one, particularly when it is related to religion. So, I ask Allah to forgive my sins and dedicate this work for His Sake. However, I would like to draw the attention of the readers to the following points: a) This translation is not literal one. Rather, it is an abridged translation. b) The translation of the Qur'anic verses are quoted from Yusuf 'Ali's translation of The Holy Q'ur'an. c) When I see it is necessary to comment on something I put it between square brackets: [t. J. d) This work is a part of Ibn Kathir's valuable work Al- Bidayyah wan-Nihayyah. -
Journal of Religion & Society
Journal of Religion & Society Volume 9 (2007) The Kripke Center ISSN 1522-5658 Muhammad’s Jewish Wives Rayhana bint Zayd and Safiya bint Huyayy in the Classic Islamic Tradition Ronen Yitzhak, Western Galilee College, Israel Abstract During his life, the Prophet Muhammad (570-632) married 12 different wives among whom were two Jewish women: Rayhana bint Zayd and Safiya bint Huyayy. These two women were widows whose husbands had been killed in wars with Muslims in Arabia. While Rayhana refused to convert to Islam at first and did so only after massive pressure, Safiya converted to Islam immediately after being asked. Rayhana died a few years before Muhammad, but Safiya lived on after his death. Classic Islamic sources claim that the Muslims did not like Rayhana because of her beauty and so made an issue of her Jewish origin, with Muhammad being the only one to treat her well. After Muhammad’s death, Safiya lived among his other wives in Mecca, but did not take part in the political intrigues at the beginning of Islam, in contrast to the other wives, especially the most dominant and favorite wife, Aisha. Introduction [1] According to Islamic tradition, the Prophet Muhammad married 12 different wives and had even more concubines. The custom of taking concubines was widespread in ancient times and therefore also was practiced in Arabia. Concubines were often taken in the context of war booty, and it seems that this is the reason for including in the Qur’an: “(you are forbidden) the married women, but not the concubines you, own” (Q 4:24; al-Qurtubi: 5.106). -
Marriage to Umm Habiba Tension in Mecca Had Reached Its Peak
limited the number of women a man could marry - the customary practice in pre-Islamic Arabia - and encouraged monogamy, allowed for God’s Messenger to marry several women in order for him to reach all his addressees in their entirety within as short a time as twenty-three years. The Messenger of God made use of this means in loosening such closely knit ties at a time when all the doors on which he knocked were slammed shut in his face. Moreover, it is not possible to suppose that the marriages of God’s Messenger, who stated, “God has assuredly willed that I marry only those who are of Paradise,”339 and who took his each and every step in line with the Divine injunctions, could be realized except by God's permission. Within this context, he states: “Each of my marriages and those of my daughters was conducted as a result of Divine permission conveyed to me through Gabriel.”340 In this way was he able to come together, on the basis of kinship, with those people who were not capable of being approached, and it was in these assemblies that the hearts of those who were consumed with hatred and enmity were softened. The marriages of God’s Messenger functioned as a bridge in his communication with them, and served to relax the atmosphere as well as legitimize his steps in their regard. He extended hospitality towards them, invited them to his wedding feasts using his marriages as a means to come together, and sent them gifts, drawing attention to their affinity. -
Religious Conflict in Early Islam: a Study of Its Causes from Qur'an Sunnah
QURANICA, International Journal of Quranic © 2014 Centre of Quranic Research (CQR), Research, Vol. 6, Issue.2, December 2014, Pp. 1-18 University of Malaya, Malaysia RELIGIOUS CONFLICT IN EARLY ISLAM: A STUDY OF ITS CAUSES FROM QUR’AN SUNNAH PERSPECTIVE)*( 1 2 S. M. Yunus Gilani & Tazul Islam ABSTRACT This paper aims to present an historical survey on the conflict between Islam and other religions. It undertakes an analytic textual reading of the concerned Quranic verses and a historical survey of the Prophet’s (pbuh) efforts to resolution of the conflict. This study finds that a multi-dimensional causes contributed to the conflict between the Prophet Muhammad (pbuh) and other religions. For example, Religious roots which was mainly caused by the Christians and Jews’ denial of prophecy of Muhammad (pbuh) after a clear prediction of his prophethood in their religious scriptures. However, politico-economy was another key element of this conflict in the early Islamic state in Madinah. Though this conflict had come to broad daylight in the Islamic era, had a long pre-Islamic root go back to the second and third century CE. Moreover, Jews and Christians had a genuine fear of being defeated by the new emerging Muslim power. Therefore, they had found themselves in conflict so that they could reign their hegemony over the territory. In addition, after a city state was established in Madinah, the Prophet (pbuh) found a demographic presence of Jews and their ally Quraish threatening it peace, security, stability and even assassination of head of the state. Hence, the conflict had become inevitable. -
Rah Genre: an Evaluation of Fethullah Gã¼len╎s
THE SĪRAH GENRE: AN EVALUATION OF FETHULLAH GÜLEN’S APPROACH Submitted by Süleyman Sertkaya Bachelor of Theology Masters in Qur’anic Exegesis A thesis submitted in total fulfilment of the requirements of the degree of Doctor of Philosophy School of Theology and Philosophy Australian Catholic University December 2016 STATEMENT OF AUTHORSHIP AND SOURCES This thesis contains no material published elsewhere or extracted in whole or in part from a thesis by means of which I have qualified for or been awarded another degree or diploma. No parts of this thesis have been submitted towards the award of any other degree or diploma in any other tertiary institution. No other person’s work has been used without due acknowledgment in the main text of the thesis. Süleyman Sertkaya December 2016 i STATEMENT OF APPRECIATION My heartfelt thanks and appreciation is due first and foremost to Professor İsmail Albayrak. This study was produced and completed under his guidance and supervision. His continuous support, encouragement, kindness and patience have brought me to this stage. I also extend my special thanks to Professor Raymond Canning and Dr Edmund Chia for their contributions, encouragement and support as my co-supervisors. I would like to thank the members of the Theology and Philosophy Faculty, and especially the Research Office at ACU, for their kindness and support throughout my research. I am also grateful to friends at the ACU library, particularly Mr Daryl Bailey, for their support. They often went out of their way to assist me in obtaining all the critical books and resources I required, especially during the early stages of this study. -
PRAYER TIMINGS AL-QURAN HADITH Join MCA Mailing List And
PRAYER TIMINGS Effective 06/05 MCA NOOR Fajr 5:00 5:00 Dhuhr 1:30 1:30 Asr 5:15 6:30 Maghrib Sunset Sunset Isha 10:10 10:10 Juma 1 12:15 1:30 Juma 2 1:30 2:30 Juma 3 2:30 Published Weekly by the Muslim Community Association of San Francisco Bay Area www.mcabayarea.org Shawwal 23, 1442 AH Friday, June 04, 2021 AL-QURAN [And said], “If you do good, you do good for yourselves; and if you do evil, [you do it] to them [i.e., yourselves].” Then when the final [i.e., second] promise came, [We sent your enemies] to sadden your faces and to enter the masjid [i.e., the temple in Jerusalem], as they entered it the first time, and to destroy what they had taken over with [total] destruction. Quran 17:7 HADITH Salaam Alaikum! I am pleased to have joined the students, parents, teachers, staff and principal of Al-Arqam School on their beautiful Drive-Thru Graduation Ceremony on Sunday, May 23, 2021 at MCA. I also had the pleasure of joining the new youth Huffaz [girls and boys] of Noor Hifz Academy Graduation Ceremonies on Sat- Humran, the freed slave of urday, May 29, 2021 at MCA. My warmest congratulations to parents and all graduates. May Allah SWT bless ‘Uthman said: I heard from you and your families. With love today and always. JazakAllah Khair. Kind Regards, ‘Uthman b. ‘Affan and he Dr. Nadeem, M. | President, MCA. was in the courtyard of the mosque, when the Mu’adhdhin (announcer of the prayer) came to him at the time of afternoon prayer.