The Scrutiny of Ibn Al-Dayba' Al-Zabidi's Writings
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Muhammadﷺ È Davvero Profeta Di
è davvero ﷺMuhammad Profeta di Dio Prove, indizi e miracoli che dimostrano e la sua ﷺ l’investitura profetica di Muhammad venuta come sigillo dei profeti e messaggeri Redatto da: Muhammad As-Sayyd Muhammad è davvero Profeta di Allah ﷺMuhammad O Profeta, ti abbiamo mandato come testimone, nunzio e ammonitore, che chiama ad Allah, con il Suo permesso; e come lampada che illumina. E da' ai credenti la lieta novella che per loro c'è una grande grazia di Allah; (Corano, Sura al-Ahzab vv. 45-47) Traduzione e adattamento a cura di: Abu Ismail al-Jabali Per suggerimenti, domande o segnalazione di errori potete scrivere un messaggio all’indirizzo mail: [email protected] - [email protected] 2 è davvero Profeta di Allah ﷺMuhammad Sommario INTRODUZIONE: 7 9 ﷺLA MISSIONE DI MUHAMMAD 10 ﷺEVIDENZE E PROVE A CONFERMA DELLA PROFEZIA DI MUHAMMAD 10 ﷺ LA PRIMA PROVA: il credo con cui è giunto Muhammad, il Prescelto LA SECONDA PROVA: La casa antica, la nobile Ka’ba 23 [La storia di Abrahah e la fine dell’idolatria] 23 [I favori che Allah ha riservato alla Casa Antica] 25 e la promessa di suo nonno di sacrificare il ﷺLA TERZA PROVA: la nascita del profeta Muhammad figlio, Abdullah 28 il suo status prima e dopo ;ﷺLA QUARTA PROVA: Il lignaggio e le qualità del Profeta Muhammad l’inizio della profezia 30 30 [ﷺIl lignaggio del profeta di Allah] 33 [ﷺLe qualità del Profeta Muhammad] [L’invito all’Islam e il suo analfabetismo] 36 LA QUINTA PROVA: la prontezza nell’applicare le cose a cui invita e il suo costante ricordo di Allah 37 LA SESTA -
Saudi Arabia Under King Faisal
SAUDI ARABIA UNDER KING FAISAL ABSTRACT || T^EsIs SubiviiTTEd FOR TIIE DEqREE of ' * ISLAMIC STUDIES ' ^ O^ilal Ahmad OZuttp UNDER THE SUPERVISION OF DR. ABDUL ALI READER DEPARTMENT OF ISLAMIC STUDIES ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 1997 /•, •^iX ,:Q. ABSTRACT It is a well-known fact of history that ever since the assassination of capital Uthman in 656 A.D. the Political importance of Central Arabia, the cradle of Islam , including its two holiest cities Mecca and Medina, paled into in insignificance. The fourth Rashidi Calif 'Ali bin Abi Talib had already left Medina and made Kufa in Iraq his new capital not only because it was the main base of his power, but also because the weight of the far-flung expanding Islamic Empire had shifted its centre of gravity to the north. From that time onwards even Mecca and Medina came into the news only once annually on the occasion of the Haj. It was for similar reasons that the 'Umayyads 661-750 A.D. ruled form Damascus in Syria, while the Abbasids (750- 1258 A.D ) made Baghdad in Iraq their capital. However , after a long gap of inertia, Central Arabia again came into the limelight of the Muslim world with the rise of the Wahhabi movement launched jointly by the religious reformer Muhammad ibn Abd al Wahhab and his ally Muhammad bin saud, a chieftain of the town of Dar'iyah situated between *Uyayana and Riyadh in the fertile Wadi Hanifa. There can be no denying the fact that the early rulers of the Saudi family succeeded in bringing about political stability in strife-torn Central Arabia by fusing together the numerous war-like Bedouin tribes and the settled communities into a political entity under the banner of standard, Unitarian Islam as revived and preached by Muhammad ibn Abd al-Wahhab. -
Fatwâ : Its Role in Sharî'ah and Contemporary Society with South
Fatwen Its Role in Shari 'di and Contemporary Society with South African Case Studies BY NASIM MITHA DISSERTATION Submitted in fulfilment of the requirements for the degree MASTER OF ARTS in ISLAMIC STUDIES in the FACULTY OF ARTS at the RAND AFRIKAANS UNIVERSITY SUPERVISOR: PROF. A.R.I. DOI CO - SUPERVISOR: PROF. J.F.J.VAN RENSBURG MAY 1999 Acknowledgement Praise be to Allah who in his infinite mercy has endowed me with the ability to undertake and complete this work on fanvci, a topic which has hitherto been neglected. Confusion regarding the concepts of fatwci, agOya, mufti, qcich and exikim abounds in the South African Muslim community. In consequence the entire Shatfah is misunderstood and misrepresented. It is my fervent hope that this study redresses this problem to some extent and induces others to produce further work on this topic. The Prophet (may peace be upon him) has reported to have said, "He who does not thank man has not thanked Allah." It is with these words of our master in mind that I acknowledge the efforts of all those who made this task possible. Firstly, I deeply appreciate the effort made by my teachers, and principal Moulana Cassim Seema of Dar al-Vitim Newcastle, who had guided me in my quest for Islamic knowledge and also to my sheikh of tasawwuf Moulana Ibrahim Mia for being my spiritual mentor. I thank my supervisor Professor `Abd al-Ralunan Doi at whose insistence this particular topic was chosen, and for the innumerable advice, guidance, and support afforded whilst the research was being undertaken. -
WOMEN POLITICAL PARTICIPATION in the ERA of PROPHET MUHAMMAD: Study on the Hadith Transmitters of the Women Companions
AL ALBAB Volume 6 Number 1 June 2017 WOMEN POLITICAL PARTICIPATION IN THE ERA OF PROPHET MUHAMMAD: Study on the Hadith Transmitters of the Women Companions Zunly Nadia STAISPA Yogyakarta Email: [email protected] ABSTRACT Most of Moslem societies define the role of woman in the purely domestic sector. Some people consider that Islam stands against women’s role in public sectors believing that it has roots in the context of the prophet’s time. This work shows that there is no prohibitation for woman to take parts in the public and social affairs including in the area of political role. It was the case that some women companions of the prophet participated in the political role including Aisyah the wife of Nabi Saw, Asma binti Abu Bakar, Ummu Athiyah, Ummu Hani’ and Rubayyi’ bint Mu’awidz. In this paper, the writer focuses on woman companion hadith transmitters who are directly wrapped up in the missionary work with the prophet. In addition, this paper also shows the relation between woman com- panion transmitter activities and their hadith transmission, under assumption that the role of woman would influence the texts of the transmitted hadiths. It is because, as a text, hadith was transmitted in the certain context and condition. Accordingly, every transmitter had different hadith transmission based on her context, status, profession, and even gender construction. Therefore, this paper discusses the woman companion transmitters who play their role in the field of politics and also their influence in their transmitted hadiths. Keywords: Politics, role of women, transmitter, hadith. INTRODUCTION Women have at least two roles regarding the roles of women i.e. -
The Life, Teachings and Influence of Muhammad Ibn Abdul-Wahhaab 3
The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab 3 I The Motivation Behind This Work This book is not one with a political agenda. It is meant neither to support nor to critique any contemporary regimes or policies.1 Indeed, the driving force behind this work is much greater and more important than that. It has to do with, first, the religion of Islam as preached by the Prophet (peace and blessings of Allah be upon him) himself and, second, with the honor and rights of an individual Muslim, Muhammad ibn Abdul-Wahhaab. The name Muhammad ibn Abdul-Wahhaab (and correspondingly “Wahhabis” and “Wahhabism”) has been heard quite often throughout both the Muslim and non-Muslim worlds during the past two centuries. In reality, ibn Abdul-Wahhaab is not a man who is “shrouded in mystery.” His writings, as well as the writings of his closest students and descendents, are well-known and easily available today in virtually any part of the world. Although he is not shrouded in mystery what has been said about him over the years has definitely been filled with both fact and fiction. Muhammad ibn Abdul-Wahhaab was both a fellow human being and a fellow Muslim. As such, he has the right to be studied in an impartial and objective manner. That is, he has the right to a “fair trial.” No matter how much one may oppose his teachings, one does 1 This means that many issues that are bandied about today must be considered beyond the scope of this particular work. -
International Engineering Journal for Research & Development
Vol.6 International Engineering Journal For Research & Development Issue 2 AN ANALYSIS OF HISTORICAL WORKS WRITTEN IN ANDALUSIA Oybek SOTVOLDIEV International Islamic Academy Of Uzbekistan, Senior researcher of the Imam Maturidi International Scientific Research Center [email protected] ----------------------------------------------------------------------------------------------------------------------------- ---------- ANNOTATION This article discusses works written by Muslim historians in Andalusia. First of all, how the science of history began to develop in Andalusia, the first published works in this field, their peculiarities are described. It also provides information on the current status of these works. In the following sections, the famous historians of Andalusia and their works are listed in chronological order. Reasons for the writing of historical works, methods, which periods they cover, modern editions are studied. The last section analyzes the historians of the last period of Andalusia and their works. The article also explores the topics on which historical works are written. Works on the history of the country, the history of individuals, the history of culture and science were analyzed. Key words: Andalusia, Cordoba, Historiography, Ansab (Lineage), Umayyad, Andalusian scholars, Arabs. INTRODUCTION The country of Andalusia was conquered by the Muslims in 711-714. After that, the religion and teachings of Islam began to enter this land. Various Islamic sciences such as hadith, tafsir, and fiqh began to spread. In the early days after the conquest of Andalusia, the spread of science in the new country was directly influenced by the Muslim East. The same situation was observed in the science of history. The land of Egypt served as a bridge in the entry of Eastern sciences into Andalusia. -
The Millennium of Ar-Razi (Rhazes)* (850-932 A
THE MILLENNIUM OF AR-RAZI (RHAZES)* (850-932 A. D.?) By L. M. SADI, M.D. DETROIT, MICH. Truth and certainty in medicine is an aim I once asked an old man of the town of difficult to attain and the healing art as it is Ray about Ar-Razi’s clinic. He said that described in books is far inferior to the prac Ar-Razi was a serious old man with a tical experience of a skillful and thoughtful large, drooping head who seated his physician. [Ar-Razi.] pupils in rows according to their grades fr ^HE exact date of Abu Bakr and attainments. It was Ar-Razi’s custom Muhammad ibn Zakariyya to call first upon the lower class to ex Ar-Razi’s birth is not known, amine a patient when he reported to the —IL but it is believed to have clinic. If this class failed to diagnose the occurred in the second half of the patient’s ailment he was handed over to the next higher class, and only after the ninth century at Ray of Iraq Ajemi. malady had eluded the knowledge of all The date of his death is generally the disciples did it come to the master’s accepted as 320 a.h. which cor attention.1 responds to 932 a.d. Hence this year is his Millennium. In his early life This system of clinical teaching was he was a student of music, a physicist probably an innovation of Ar-Razi’s and an alchemist. Not until the age and presents a striking similarity of forty did he undertake the study to the grading system used today of medicine. -
Circassian Mamluk Historians and Their Quantitative Economic Data
Circassian Mamluk Historians and their Quantitative Economic Data Jere L. Bacharach Quantitative data has become an increasingly important tool for students of economic and monetary history as scholars seek to determine, whenever possible, rates of exchange. Numerical data for the pre-Ottoman Arabic speaking areas of the Near East can be found in papyri, Geniza fragments, waqf documents, administrative handbooks, travel literature, European merchant accounts, and chronicles. For the years a.h. 784-878/A.D. 1382-1479 the Arab chronicles are the most important source for price and monetary data for Egypt and Syria, especially the Mamluk capital of Cairo. The data include references to wheat, barley, beans, flour, bread, meat, rice, straw as well as coins of gold, silver and copper for periods when prices are high and low. The quantity and quality of the Cairenedata were noted in 1949 by Professor Eliyahu Ashtor in his pioneering article on Mamluk prices and salaries.1Since then numerous scholars2have consulted these chronicles for their data but almost none has made more than the most general remarks about the relative value of the chronicles.3 The more complex problem of the interdependency of the Circassiansources is also unexplored.4What follows is not an analysis of the data but a series of comments on the historians and the quality and quantity of their numerical data for economic and monetary history. The essay seeks to show the critical role played by an author's attitude toward collecting economic data while his occupation is not important. The permanent absence of data for some years and the major lines of transmission of data among these historians will be demon- strated in the study. -
Muhammad (Sws) Truly Is the Prophet of Allah
Muhammad (sws) Truly Is the Prophet of Allah Muhammad (sws) Truly Is the Prophet of Allah Evidence, proofs and miracles that witness to the prophecy of Muhammad (sws) and testify that he is the last of all prophets and messengers Compiled by: Muhammad Al-Sayed Muhammad 1 Muhammad (sws) Truly Is the Prophet of Allah Table of Contents Introduction 5 The Message of Muhammad (sws) 7 Evidence to Prove the Prophecy of the Prophet Muhammad (sws) 8 The First Proof: The Belief Prophet Muhammad (sws) Brought 8 The Second Proof: The Holy Kaäba—The Ancient House 21 The Third Proof: The Birth of the Prophet Muhammad (sws) and His Grandfather, 28 Abdul-Muttalib's, Promise to Sacrifice His Son, Abdullah The Fourth Proof: The Lineage and Features of the Prophet Muhammad (sws) and His 30 Condition Before and After the Call The Position of Prophet Muhammad (sws) before and after the Message: Let Us Judge 34 on the Evidence The Fifth Proof: The Initiative to Practice What He Preached and His Constant 38 Remembrance of Allah The Sixth Proof: The Abandonment of the Present Life and Its Attractions 40 The Seventh Proof: The Prophet's Call: Could It Have Been Brought by an Illiterate 43 Man? The Eighth Proof: The Stance of the Unbelievers towards both Call and Caller 45 The Ninth Proof: A Mercy to the Whole World 47 The Tenth Proof: The Education of the Prophet's Companions and Their Great Love 51 and Admiration for Him 2 Muhammad (sws) Truly Is the Prophet of Allah The Eleventh Proof: The Prophet's Miracles 55 The Stance of the Unbelievers When They Heard -
THE UTHMANI STATE and the Standpoint of the Da’Wah of Shaykh Muhammad Ibn Abdil-Wahhab Concerning It
THE UTHMANI STATE And the Standpoint of the Da’wah of Shaykh Muhammad ibn Abdil-Wahhab Concerning It NASIR AL-FAHD ADVICEFORPARADISE PUBLICATIONS adviceforparadise.com Contents Publisher’s Note .......................................................................... 1 Biography of the Author ............................................................. 2 Introduction ................................................................................. 4 The Reality of the Uthmani State ............................................... 5 Sultan Orkhan the First (d. 761H) .................................................................. 7 Sultan Muhammad the Second (al-Fatih) (d. 886H) .................................... 8 Sultan Sulayman al-Qanuni (i.e. the legislator) (d. 974H) ........................... 8 Sultan Saleem Khan the Third (d. 1223H) .................................................... 9 Sultan Abd al-Hameed the Second (d. 1327H) ............................................ 9 Warring Against Tawheed ............................................................................. 11 The Standpoint of the Da’wah of Shaykh Muhammad ibn Abdul-Wahhab Concerning It ................................................... 14 Imam Sa’ud ibn Abd al-Azeez (d. 1229H) ................................................... 14 Shaykh Sulayman ibn Abdillah ibn ash-Shaykh (d. 1233H) .................... 15 Shaykh Hamad ibn 'Ateeq (d. 1301H) ......................................................... 18 Shaykh Abdullah ibn Abd al-Lateef (d. 1339H) ......................................... -
Learn Islam in Your Language KALEMAH
Learn Islam in your language KALEMAH KALEMAH ISLAMIC CENTER is a community center for all. Kalemah was founded in 2007 and is managed by a Board of Emirati Nationals, an Executive Committee and a staff of over a dozen full- time employees. We operate based on charitable donations from philanthropic individuals, organizations and governmental bodies. We are a non profit organization officially registered under the Islamic Affairs and Charitable Activities Department (IACAD) Government of Dubai. Our Mission: To propagate the pristine, unadulterated teachings of Islam to Muslims and non-Muslims in Dubai in the most effective and appropriate way. Our Vision: The souls of a nation, connected to their Creator. Ikhtiṣār ʿUlūm al-Ḥadīth By Ibn Kathīr (d.774H) All praise be to Allāh and may peace be upon His chosen slave. To proceed: Verily the science of the prophetic narrations, in which a group of scholars – old and new – have taken an interest in speaking about; like al-Hākim, al-Khatīb, those who preceded them from the scholars and those who came after from the Hufāz of this nation. It is from the most complete/important and beneficial sciences which I would love to comment on in a beneficial, comprehensive summarised manner to reach the benefits, and to make easy the obscure matters. The book that I relied upon to abridge is [by] al- Shaykh al-Imām al-Alāmah Abū Amr ibn al- Salāh – May Allāh encompass him with His mercy – from the well-known books amongst the students of this field, and maybe some of the skilful from the young have memorised it – treading behind him, to divide that which has been opened, to summarise that which has been explained, and to organise that which has preceded. -
Economic Philosophy of Al-Mawardi: Economic Behavior in Adab Al-Dunya Wa-Al-Din and Al-Ahkam Al-Sulthaniyah
Munich Personal RePEc Archive Economic Philosophy of al-Mawardi: Economic Behavior in Adab al-Dunya wa-al-Din and al-Ahkam al-Sulthaniyah Jaelani, Aan State Institute of Islamic Studies (IAIN) Syekh Nurjati Cirebon 25 March 2016 Online at https://mpra.ub.uni-muenchen.de/70339/ MPRA Paper No. 70339, posted 29 Mar 2016 15:49 UTC Economic Philosophy of al-Mawardi: Economic Behavior in Adab al-Dunya wa-al-Din and al-Ahkam al-Sulthaniyah Dr. Aan Jaelani, M.Ag Program Pascasarjana Ekonomi Islam, IAIN Syekh Nurjati Cirebon Jl. Perjuangan By Pass Sunyaragi Cirebon 45132 Website: https://www.mendeley.com/profiles/aan-jaelani/; http://econpapers.repec.org/RAS/pja475.htm Email: [email protected] Abstract Economic behavior in the study of Islamic economics is the basis for the government to portray political ethics and ethical economic functions of individuals in functioning as a member of society. Secular ethics and religious ethics, according to al-Mawardi, as the code of conduct in conducting economic practices by the government and every member of society to uphold the principle of mashlahah (goodness). By the middle or moderate principles, both ethical underpinning for anyone in private and institutional (government) in carrying out economic activities to realize the happiness of the world and the hereafter. Keywords: Philosophy of economics, behavioral economics, ethics, religion, Islamic Economic JEL Classification: B31, B41, D01, D6, H1, H5, N01, N25, N35, Z12 A. Introduction Moral teachings in the Qur’an about economic practice can be a source for the preparation of statutory legal. Transactions in the business, for example, is not allowed to proceed according to individual desires, after the Qur'an provides expressly rule on it (Mustaq Ahmad, 2001: 155).