DOCSLIB.ORG

Ahlu-Sunnah Versus the Ash'ari/Sufi Movement

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ahlu-Sunnah Versus the Ash'ari/Sufi Movement Courtesy of alalal ---Mustaqeem Publications THE DOCTRINE OF AHLU -SUNNAH VS THE ASH’ARI /SUFI MOVEMENT Radd Alal Mukhalifeen wa Tadheerul Minal Bida al-Ashaa'ira wal Mutassawifa A Refutation against the Successive generations and the Warning from the Innovations of the Ash’aris and the Sufis Undoing the Satanic plots of the Neo-Aristolians Al-Muqaddimmah Praise belongs to God Who has made truth clearly distinct from error, who puts down innovation and innovators and raises high the Sunna of the Prophet, salallahu alaihi wa sallam, and the people who follow it. Praise belongs to God Who in every century inspires a group of scholarly people to defend the Way of the Prophet, salallahu alaihi wa sallam, from the distortions of the ignorant and the fabrications of the liars, those who accuse the way of the people who strictly restrict themselves upon the consolidated beliefs of the first three generations of Muslims as we were commanded, and who adhere to their methodology in all matters of the religion from adaab, akhlaaq, fiqh, hadeeth, tafseer, aqeedah, and others matters, accuse such a people of being mubtadi, mujassimah, mutashabiha, mutashadidoon, hashawiyyah, mukafireen (those who make takfeer), falsely claiming that their way in aqeedah and the stances that they have taken that had no authentic route to the salafu-saalih, is the saved way, and they are ahlu-sunnah wa taifatul- mansoorah, al firqatu-naajiya. Wa sallallahu alaihi wa mubaraka an Muhammadan wa ala ahlili wa sahbihi ajma’een ama b’ad The reason for this risalah: This article is a direct reply to the rather humorous and radical statements made against ahlu- sunnah under the risalaa entitled “ahlu-sunnah versus the salafi movement” which the name itself is a contradiction against historical precedent and reality itself. Included in this risala will have bi ithnillah, the statements of reliable Imaams of sunnah, who’s aqeedah is attested to be saleem upon which the relying of their way has more right than those who adopted stances contrary to the stances of the salafu-saalih and the true fuqaha who followed the madhaahibul arb’aa al-islamiyyah. Islam in the understanding of Muslims from every generations from the prophet on down is that the only Islam is the Islam of ahlu-sunnah wal jama’ah, the jam’ah being the jama’ah of the salafu-saalih. Their Islam is Islam and the opposite of their Islam is the representation of no Islam, only the religion of the opinions of the one who formulated it. Their Islam was Islam and other than their Islam is not the correct Islam and Islam is only looked at from the route of how they viewed the Islamic etiquettes from manners all the way to fiqh and aqeedah to be. So the reality of salafiyyah is that anyone who follows the way laid down by the salafu-saalih is in reality sunni. The reason why is because our Imaam Ahmad Bin Hanbal said “the Sunnah with us is what the companions were upon” This immense statement entails some fundamental realities. Some of them are the fact that Ahmad • did not begin with the Quraan • did not begin with the Sunnah of the prophet. Why, because • He started off with saying that this sunnah is the sunnah of what the companions were upon. So to us there is no quraan except upon the way the companions understood it, there is no sunnah of the prophet except the way the companions understood that sunnah. So without being upon the way of the companions i.e. tariqa asalafiyyah, one will not, EVER, attain the quran nor the sunnah in any aspect. That reality is realized by Ahmad who was reported to have said something to the effect of “the one who traverses upon kalaam and arrives at what is right is in error and the one who is upon sunnah and lands on something wrong is still correct” while the obvious application of it was to the ahlul-kalaam, it is understood to be generally anything other than the way of the companions, and since sunnah equals, at least to Ahmad, the way of the companions and anything other than their way cannot ever be as sunnah EVER. This reality would mean by default that the sunnah is limited and only found in the way our companions were found to have done. That means a sunni is what they, the salaf, were. Sunnah does not lie in other than their way, and on that premise anyone who is sunni is by default salafi. Since the athari creed is nothing but the enumeration or the corpus of creedal aspects laid down and implemented by our salaf, then it follows that anyone who follows the athari aqeedah is by default salafi. And the world of Islam is based upon the understanding of the sunnah being, what the companions were upon. That is why when, contrary to the neo ashari/jahmi rhetoric of today, that when Ibn Taymiyyah went through the mihaan events, and the end result of the two inquisitions made against him by ash’aris about his alledged “tashbeeh” and “tajseem” was that when all the scholars were unanimous that he was not what his detractors fabricated of him, they said “you have relayed the aqeedah of none other than Imaam Ahmad [ note : this statement alone is an exoneration of Ibn Taymiyyah even by those who put him in the trial] , and his reply was “No, this is rather the aqeedah of all of the salafu-saalih, not just Imaam Ahmad”. To further slice more of the reality of his aqeedah being flawlessly saleem like his predecessor Ahmad, He gave his opponents THREE YEARS, 3 years, to come up with anything found in the works of the salaf by which they could find a hint of deviation between what he wrote in his wasitiyyah and what they have found. And of that time, Allah failed their efforts in providing even 1 issue where he left the aqeedah of the salaf upon. Hence, as I said, the athari aqeedah is nothing but the enumeration or the corpus of the creedal aspects laid down and implemented by our salaf. Ahmad is, will always be, and was always held as the criterion and a hujjah in and of himself in measuring a person’s adherence to sunnah or bida. It is based upon this reality that it is most applicable to narrate what Imaam al-Barbaharee stated first when he said “Know that Islam is the Sunnah and the Sunnah is Islam, one cannot be established without the other” There can be no sunnah devoid of salafiyyah. The analogy of making distinction between the two is saying that there is a difference between Islam and Islam. It does not logically make any sense to anyone who understands what the reality of the sunnah is. It is unfortunate how the talbees of Iblees reigns in some of the false claiments of adhering to this methodologically established way. And from the tablees of the shayateen is in their making fair seeming the excesses and strange oddities in religion that never had anything to do with the religion in the first place and sanctioning it through the fabrications of the previous liars in the history of Islam. One of the make believe concepts invented by those who adopted some of this talbees is Such an appellation is baseless since the true Salaf knew no such school as the "Salafi" school nor even called themselves by that name; It would be enough from those among them who go to extremes by calling him Imaamul-Atham that Imaam Abu Haneefa said • "Adhere to the athar (narration) and the tareeqah (way/following) of the Salaf (Pious Predecessors) and beware of newly invented matters for all of it is innovation" [Reported by As-Suyootee in Sawn al Mantaq wal-Kalaam p.32] Apparently Abu Haneefah who passed away over a century and a half before their innovated beliefs even came to formulation understood the necessity of this tariqa asalafi, a way to be followed. It is also quite strange as this claiment of the above said this over 1280 years after what Abu Haneefah said. Again This reference would spark a burning rage inside of some of their hearts, however to prove a point in the strange claim they bring up here is a statement of probably the most knowledgeable and greatest of Imaams of the seventh century when he said • There is no blame on the one who manifests/proclaims the way (madhdhab) of the Salaf , who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (Ittifaaq), because the way (madhdhab) of the Salaf is nothing but the Truth (Haqq)." [From Majmoo al-Fataawaa li Ibni- Taymiyyah, 4:149] His saying is seven centuries before this strange claim that came about in our times. It is recorded in al-Insaab by Imaam as-Samani (d.562H) "As-Salafi: this is an ascription to the Salaf and following their ways, in that which is related from them." lbn al-Atheer (d.630H) said in al-Lubaab fee Tahdheebul-lnsaab (2/162), commenting upon the previous saying of as-Sam'aanee: "And a group was known by this ascription." So the meaning is: that the term Salafi, and its ascription to them, was a matter known in the time of Imaam as-Sam'aanee, and before him . There are only two possibilities on this matter. Either we accept the claim of these newly arisen people in modern times (in the past 2 centuries) and disregard what history testifies against them, or we submit to even the logical and rational proofs on this matter in that they have no idea what it is they are speaking of and are doing so without any knowledge.
Load more

Recommended publications
  • Majmooa'al-Fatwa of Sheikh Ibn Bazz(R)
    English Translations of Majmoo’al-Fatawa of late Scholar Ibn Bazz (R) Second Edition By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents) He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta' This English Translations are collected from http://www.alifta.com Portal of the General Presidency of Scholarly Research and Ifta' This file is volume No.01 of 30 ( Part No : 1, Page No: 1) ( Part No : 1, Page No: 2) ( Part No : 1, Page No: 3) ( Part No : 1, Page No: 4) ( Part No : 1, Page No: 5) Foreword All praise be to Allah, the Lord of Existence, and peace and blessings be upon our Prophet Muhammad, his family, Companions, and those who follow their way and guidance until the Day of Resurrection! His Eminence Shaykh `Abdul `Aziz ibn `Abdullah ibn Baz gave permission to collect his Fatwas, articles and lectures in one volume divided into different parts. This permission was granted in response to the requests of many people, hoping that Allah (Exalted be He) extends its great academic benefit to all. We implore Allah (Exalted be He) to add it to the record of his good deeds and make it a disperser of doubts. Many Muslims inside and outside the Kingdom of Saudi Arabia attempted to collect and distribute the works of his Eminence driven by their love and trust in his knowledge. It gives me great pleasure that his Eminence entrusted to me the task of supervising the process of collecting and publishing his abundant works spread everywhere.
    [Show full text]
  • The Public Sphere During the Later Abbasid Caliphate (1000- 1258 CE): the Role of Sufism
    The Public Sphere during the Later Abbasid Caliphate (1000- 1258 CE): The Role of Sufism Atta Muhammad Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds School of Languages, Cultures, and Societies February 2020 2 The candidate confirms that the work submitted is his/her own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. The right of Atta Muhammad to be identified as Author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act 1988. © 2019 The University of Leeds and Atta Muhammad 3 Acknowledgements I am thankful to Allah the Merciful for His Blessings, which helped me to complete this thesis. My heartfelt thanks go to my respected supervisor Dr. Fozia Bora for her persistent guidance and invaluable feedback. She has been a guiding star in every step of my research journey. Without her kind guidance and extra support and care, I would not have completed my research. My learning from her was not confined to her comments on my work but drew much inspiration from her many points of general wisdom. I am thankful to Dr. Hendrik Kraetzschmar, for his useful comments on my chapter which I presented for my transfer viva. I am also thankful to Dr. Mustapha Sheikh and Dr. Tajul Islam as they encouraged me at every step, and I had useful discussions with them.
    [Show full text]
  • Classical Islamic Discourse on the Origins of Language: Cultural Memory and the Defense of Orthodoxy
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by SOAS Research Online Numen 58 (2011) 314–343 brill.nl/nu Classical Islamic Discourse on the Origins of Language: Cultural Memory and the Defense of Orthodoxy Mustafa Shah School of Oriental and African Studies, London University Russell Square, London WC1H OXG England [email protected] Abstract Classical Islamic scholarship developed two principal theses on the subject of the ori- gin of language (asḷ al-lugha). The first of these theses, commonly referred to astawqīf , accentuated the pre-eminent role that divine agency played in the imposition of lan- guage; axiomatic within this perspective is the view that words (lafz ̣ pl. alfāz)̣ have been assigned their meanings (maʿnā pl. maʿānī) primordially by God. Presented as something of an antithesis to this position, the second doctrine, labeled isṭ ilāḥ ,̣ predi- cates that language was established and evolved via a process of common convention and agreement: words together with their meanings were assigned by human beings, although both the doctrines of tawqīf and isṭ ilāḥ ̣ posit that the actual relationship between words and their assigned meanings remains entirely arbitrary, rejecting any sort of natural link between the two. Although later Islamic scholarship accepted that both theses were plausible, within the course of the 9th/10th centuries opinions on the subject were ostensibly polarized between orthodox and arch-rationalist camps with the former endorsing tawqīf and the latter isṭ ilāḥ .̣ In the quest to achieve a conceptual defense of traditional arguments for tawqīf it was necessary for orthodox theologians to create a connective structure, as articulated through reference to remembrance, continuation, and identity, which enabled them to anchor the construct of tawqīf in a formalized way to the scriptural exegesis and emblems of orthodoxy associated with the pious ancestors.
    [Show full text]
  • Aliran Al-Mujbirah Dan Kesan Pemikirannya Di Malaysia
    ALIRAN AL-MUJBIRAH DAN KESAN PEMIKIRANNYA DI MALAYSIA Oleh: Wan Z. Kamaruddin bin Wan Ali Abstract This article is an attempt to elaborate the development of al- Mujbirah as one of the earliest Muslim sects and also to analyse the influences and impacts of al-Jabariyyah in the Muslim world and in Malaysia. PENDAHULUAN Aliran al-Jabariyyah, al-Jabriyyah1 atau al-Mujbirah2 merupakan salah sebuah aliran pemikiran yang terawal dalam sejarah perkembangan pemikiran Islam. la merupakan aliran yang menjadi lawan dan saingan kepada aliran al-Qadariyyah. Walaupun aliran al-Jabariyyah telah hilang, namun pengaruh dan kesan pemikirannya masih wujud dan berkekalan dalam pemikiran umat Islam pada masa kini. Aliran al-Jabariyyah muncul pada akhir zaman pemerintahan Bani Umayyah sebagai hasil daripada persoalan agama yang berkaitrapat dengan siyasah Islam (sistem politik Islam) iaitu persoalan kepemimpinan (Imamah atau Khildfah). Nama al-Jabariyyah adalah berasal daripada perkataan al-jabr. Dari segi bahasa, perkataan al-jabr bermaksud terpaksa atau tiada kehendak dan kebebasan. Oleh itu, nama al-Jabariyyah adalah berakar umbi kepada perkataan itu yang berkait rapat pula dengan perbuatan manusia (af'dl al- 'ibdd) dan hubungannya dengan perbuatan Allah (afdl Allah). Ini kerana umumnya mereka berpendapat Allah adalah Pencipta segala makhluk- Nya termasuklah manusia dan perbuatan-perbuatannya, dan manusia dikatakan tidak mempunyai kehendak dan kebebasan dalam melakukan perbuatannya sama ada sengaja atau sebaliknya. Ringkasnya, manusia dikatakan dipaksa oleh Allah dalam setiap perbuatan. 1 A.K. Kazi dan J.G.Flynn, "The Jabarites and the Sifatiyya," dim. Abr al-Nahrain, E.J.Brill, Leiden, 1969-70, h. 81. 2 Al-RazI,1'tiqaddt Firaq al-Muslimin wa a-Musyrikin, al-Qahirah, 1398/1978, h.
    [Show full text]
  • Asharism and Atheism- a Glimpse Into Two Parallel Ideologies
    Btibsjtn!bne!Buifjtn;! B!Hmjnqtf!Jnup!Uxp! Qbsbmmfm!Jefpmphjft Autor: Ali Boriqee Source: Multaqa Ahlul-Hadeet Compiled by: al-Mustaqeem Publicatons This page left intentionally blank +)#0 ; رب ا+"2<!، و(.- >; و:.9 و28رك /.- 5'234 1)#0 و/.- آ+& و()'& أ$#"! 0"8 >+9E4./ FGH ورAB8* ;< C#Dت I initiate this discussion to enrich the understanding of the Muslims and to solidify what some of them can somewhat already perceive, but only in a general fashion. It may be funny, but it has a great element of tragedy in that those who follow the Ash’ari school of thought, who claim to be the followers of rationalism, simply do not see the rationale and conclusive ramifications of what their school of thought leads to. Whenever the theological topics concerning “limit” and or “place” for Allah comes up, the two heated sides are usually the salafis who are labeled as the anthropomorphists versus the Ash’aris (and we can add the Maturidis) and who are labelled the “Jahmis”. However, what many from Ahlu-Sunnah among the salafis/ahlul-hadeeth have been slightly unaware of, is that the polemic is much graver than simply the kalaam arguments for “limit”, “jism”, and “place” respectively. Little will they realize that discussion on each one of these topics are actually connected to the topic of ilhaad (atheism) and that the formulated doctrines of the later day Ash’aris is nothing less than an institutionalized form of atheism. We will, in this endeavor, highlight Athari Imaams who have either explicitly stated this fact or who have implied this fact.
    [Show full text]
  • Online Islamic Da'wah Narratives in the UK: the Case of Iera
    Online Islamic Da'wah Narratives in the UK: The Case of iERA by MIRA A. BAZ A thesis submitted to the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Religion and Theology College of Arts and Law University of Birmingham September 2016 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT This thesis is an in-depth study into two of the UK charity iERA's da'wah narratives: the Qura'nic embryology 'miracle' and the Kalam Cosmological Argument. While the embryo verses have received scholarly attention, there is little to no research in the da'wah context for both narratives. Berger and Luckmann's social constructionism was applied to both, which were problematic. It was found that iERA constructed its exegesis of the embryo verses by expanding on classical meanings to show harmony with modern science. Additionally, it developed the Cosmological Argument by adapting it to Salafi Islamic beliefs. The construction processes were found to be influenced by an online dialectic between iERA and its Muslim and atheist detractors, causing it to abandon the scientific miracles and modify the Cosmological Argument.
    [Show full text]
  • Aqeedah of the Imams of Ahl-Us-Sunnah the Correct and Upright Creed
    Aqeedah of the Imams of Ahl-us-Sunnah The Correct and Upright Creed A Compilation of Books, Treatises and Statements of Great Imams of Ahl-us-Sunnah concerning Aqeedah (creed) Contents Imam Abu Hanifah (d.150H) .................................................................................................................................................. 4 The Creed of Imam Abu Hanifah .............................................................................................................................................. 4 al-Fiqh al-Akbar by Imam Abu Hanifah .............................................................................................................................. 14 Imam Malik Ibn Anas (d.179H) ........................................................................................................................................... 19 Imam ash-Shaafi’i (d.204H) .................................................................................................................................................. 28 The Last Testament of Imam ash-Shaafi’i ............................................................................................................................ 41 Imam Ahmad ibn Hanbal (d.241H) ..................................................................................................................................... 44 The Creed of Imam Ahmad ibn Hanbal ................................................................................................................................ 44 Usool-us-Sunnah
    [Show full text]
  • The Dhimmis and Their Role in the Administration of the Fatimid State
    International Journal of Humanities and Social Science Vol. 6, No. 2; February 2016 The Dhimmis and their Role in the Administration of the Fatimid State Dr. Saleh Kharanbeh Lecturer of Arabic language and Islamic studies Ohalo College of Education Israel Dr. Muhammad Hamad Lecturer of Arabic language and literature Al- Qasemi College of Education Israel Abstract One of the most recurring questions today is the Islamic state's relationship with the dhimmis (Jews and Christians living under early Muslim rule) and their status in the early days of Islam and up to the late days of the Islamic Caliphate. This relationship may have been varying, swinging up and down. Perhaps the more legitimate questions are: What were the factors that affected the nature of the Dhimmis relationship with the ruling power in the Islamic state? What was the status of the Dhimmis and what roles did they play in the early Islamic states, with the Fatimid Caliphate as a model? The Fatimid Caliphate rose up and centered in Egypt, which was then home for Coptic Christians and Jews, living side by side with Muslims. That is why the author has chosen the Fatimid State, in specific. Another driver for this selection is the fact that when the Fatimid Caliphate was ruling in Egypt, the Europeans were launching their Crusades in Jerusalem, which placed such a relationship between Muslims and Christians at stake. Keywords: The Dhimmis, Fatimid State, Islamic history, Islamic civilization. 1. Internal factors in the Dhimmis relationship with the Fatimid Caliphate The caliphs’ young age was one of the factors that contributed to strengthening the relationship between the Dhimmis and the ruling power.
    [Show full text]
  • Chapters on the Prophetic Visitation1 ‘Allamah Zafar Ahmad Al-‘Uthmani Translation by Zameelur Rahman
    Chapters on the Prophetic Visitation1 ‘Allamah Zafar Ahmad al-‘Uthmani Translation by Zameelur Rahman Chapter on Visiting the Grave of the Prophet (Allah bless him and grant him peace) before or after Hajj2 1. Narrated from Musa ibn Hilal al-‘Abdi from ‘Ubayd Allah ibn ‘Umar from Nafi‘ from Ibn ‘Umar (Allah, Exalted is He, be pleased with them), he said: Allah’s Messenger (Allah bless him and grant him peace) said: ِ َم ْن َزاَر قَ ْبِري َوَجبَ ْت لَهُ َشَفا َعتي “Whoever visits my grave, my intercession becomes necessary for him.” Al-Daraqutni transmitted it. His narrations agree in a number of reliable copies of his Sunan and likewise in other than the Sunan from [al-Qadi al- Husayn ibn Isma‘il] al-Mahamili [with his chain] from ‘Ubayd Allah [ibn ‘Umar] in the diminutive (musaghghar) [i.e. ‘Ubayd Allah and not ‘Abd Allah].3 Al-Bayhaqi narrated it from other than al-Mahamili through the route of Muhammad ibn Zanjawayh al-Qushayri: ‘Ubayd ibn Muhammad ibn al- Qasim ibn Abi Maryam al-Warraq narrated to us: Musa ibn Hilal al-‘Abdi narrated to us from ‘Ubayd Allah ibn ‘Umar from Nafi from ‘Ibn ‘Umar (Allah, Exalted is He, be pleased with them) the hadith. Thus, the narration of ‘Ubayd ibn Muhammad, who is trustworthy, is established in the diminutive [i.e. with ‘Ubayd Allah ibn ‘Umar and not ‘Abd Allah ibn ‘Umar]. 1 A note preceding this section says: “From the wondrous fortunes is the drafting of the chapter of visitation [from I‘la’ al-Sunan] and its completion a year and some months before the completion of the chapters of Hajj in the illuminated [city of] Madinah, at the house of my master, our intimate guardian [Mawlana Khalil Ahmad Saharanpuri], facing the fragrant Rawdah and the illuminated prophetic mosque; and the writing of the last pages of it in the presence of the Prophet (Allah bless him and grant him peace) facing him while standing in front him, fearful and apprehensive of his gaze, with trembling hands due to recalling his eminence and loftiness.
    [Show full text]
  • Research Journal of Social Sciences Shiite Al-Hamdan Government
    Copyright © 2015, American-Eurasian Network for Scientific Information publisher Research Journal of Social Sciences ISSN: 1815-9125 EISSN: 2309-9631 JOURNAL home page: http://www.aensiweb.com/RJSS 2015 September; 8(7): pages 62-64. Published Online 30 June 2015. Research Article Shiite Al-Hamdan Government Formation 1Sakineh Ravand and 2Mozhgan Purfard 1Department of History, Darab Branch, Islamic Azad University, Darab, Iran. 2Associate professor, Department of History, Babak City Branch, Islamic Azad University, Babak City, Iran. Received: 23 April 2015; Revised: 28 May 2015; Accepted: 18 June 2015 Copyright © 2015 by authors and American-Eurasian Network for Scientific Information. This work is licensed under the Creative Commons Attribution International License (CC BY). http://creativecommons.org/licenses/by/4.0/ ABSTRACT This article examines Shiite Al-Hamdan government formation and its role in the progress of Shiite with focus on methods of historical research. This article examines the role of this government in promoting the objectives of the Shiite. According to historical documents the Shiite rose at time of the Prophet indicating the claim by the Prophet that said: “Shiite are my best people, and they are in heaven”, but the Shiite title was used after the death of the Prophet (PBUH) for those who loved Imam Ali (AS) and followed him until death. Shiites with cultural power and strong intellectual could win fight against the tyranny of the rulers of the time. Meantime, they have migrated across the world due to Abbasid and Umayyad rulers’ oppression leading to Shiite Islam ideas flourishing in the world. They had cultural power and could gradually strengthen its political power and formed governments around the world, one of these states was that Al-Hamdan with a significant role in the development of Shiism.
    [Show full text]
  • A Concise Handlist JAWI AUTHORS and THEIR WORKS
    A Concise Handlist of JAWI AUTHORS AND THEIR WORKS by Nicholas Heer (Version 2.1) Seattle, Washington 2010 1 Copyright c 2010 Nicholas Heer Permission is granted to copy, distribute and/or modify this document under the terms of the GNU Free Documentation License, Version 1.2 or any later version published by the Free Software Foundation; with no Invariant Sections, no Front- Cover Texts, and no Back-Cover Texts. A copy of the license may be found at http://www.gnu.org/copyleft/fdl.txt. This handlist was typeset by the author using Donald Knuth's TEX and Klaus Lagally's ArabTEX. Eplain TEX was used to prepare the index. 2 To NOR AZMAN BIN HJ MOHD HARIDI who first introduced me to the world of Jawi books 3 4 PREFACE There is a wealth of information about Jawi authors and their works, but it is scattered about in many books, articles and other publications. This handlist is an attempt to provide references to the information available for each of the Jawi authors and works included in the list. The authors' names are arranged alphabetically under the first name. Under each author's name will be found a list of his works. References to further information are given under both the names of the authors and the names of their works. The list is restricted to authors from Southeast Asia who wrote in Malay or in Arabic on traditional Islamic subjects. The works of these authors are often referred to as kitab jawi or kitab kuning (Arabic kutub s.afr¯a') and most of them were written in Mecca where the authors studied and later taught.
    [Show full text]
  • Al-Mahdi: Truth Or Fiction?
    AL-MAHDI TRUTH or FICTION? Written by MUHAMMAD AHMAD BIN ISMA’IL AL-MUQADDAM Published by AL-FIRDOUS LONDON ©Copyright: Al-Firdous Ltd. All rights reserved 2013. No part of this book may be reproduced, stored in a retrieval system or transmitted in any form or by any means: electronic, mechanical, photocopying, recording or otherwise without the written permission of the publishers and copyright owner. 2013 Edition. Translated by: Abdallah Elaceri Edited by: Zakariyya King Cover design & Typeset by : Chetan Boda ISBN: 1 874263 95 7 Published and Distributed by: Al-Firdous Ltd. PO Box 71305 London SE17 9DE www.al-firdous.co.uk Printed by: Mega Print Baha Is Merkezi Haramider, Istanbul Contents Translator’s Word: 5 Introduction 11 Part One 39 Ahadith Concerning al-Mahdi 39 Second Chapter 73 The Scholars’ Interest in the Ahadith about theMahdi 73 Third Chapter 91 The Scholars’ Texts confirming the truth about the Mahdi 91 Part Two 113 Fabricated Dubious Arguments 113 Poor Rational Dubious Arguments 183 Part Three 219 Diverse Opinions about the Mahdi 220 Some Remarks 243 The real world… and the anticipation of the Mahdi 252 Conclusion 269 Useful Supplementary Reading 273 The Origin and Development of Hadith 273 Al-Firdous Ltd.’s Program for Tarbiyah 295 Important advice to the Muslims 303 BISMILLAHI AR-RAHMAN, AR-RAHEEM Translator’s Word: All praise is due to Allah, we praise Him and seek His Support. We seek refuge with Allah from the evils of our spirits and misdeeds. Whosoever Allah guides, there is no one who can misguide them, and whosoever Allah misguides, there is no one who can guide them.
    [Show full text]