Aqeedah of the Imams of Ahl-Us-Sunnah the Correct and Upright Creed
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Ideological Background of Rationality in Islam
31 Al-Hikmat Volume 28 (2008), pp. 31-56 THE IDEOLOGICAL BACKGROUND OF RATIONALITY IN ISLAM MALIK MUHAMMAD TARIQ* Abstract. Islam the religion of Muslims, founded on Qu’rānic revelations transmitted through the Prophet Muhammad (570-632 AD). The Arabic roots slm, convey the ideas of safety, obedience, submission, commitment, and dedication. The word Islam signifies the self-surrender to Allah that characterizes a Muslim’s relation- ship with God. Islamic tradition records that in 610 and 632 CE Prophet Muhammad began to receive revelations from God through the mediation of Angel Gabriel. The revelations were memorized and recorded word by word, and are today found in Arabic text of the Qur’ān in the precisely the manner God intended.1 The community, working on the basis of pieces of text written ‘on palm leaves or flat stones or in the heart of men’, compiled the text some thirty years after the death of Prophet Muhammad.2 All the Muslims assert unequivocally the divine authorship of the Qur’ān, Muhammad is but the messenger through which it was revealed. Theoretically, the Qur’ān is the primary source of guidance in the Islamic community (Ummah). The Qur’ān text does not, however, provide solutions for every specific problem that might arise. To determine norm of practice, Muslims turned to the lives of Prophet Muhammad and his early companions, preserved in Sunnah, the living tradition of the community. Originally the practicing of Sunnah varied from place to place, reflecting the pre-Islamic local customs of particular region. By the 9th century, however, the diversity evident in local traditions was branded as an innovation (bid’a). -
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. -
Die Aqidah Der Vier Imame
Die ’Aqida der vier Imame Imam Abu Hanifa an-Nu’man Ibn Thabit (gest. 150 n. H.) Imam Malik Ibn Anas (gest. 179 n. H.) Imam Muhammad Ibn Idris asch-Schafi’i (gest. 204 n. H.) Imam Ahmad Ibn Hanbal (gest. 241 n. H.) Von Muhammad Ibn Abdu r-Rahman al-Chumayyis © salaf.de, 2004. Alle Rechte vorbehalten. Kein Teil dieses Buches darf ohne eine schriftliche Genehmigung verändert, reproduziert, gedruckt oder vervielfältigt werden. Die freie Verteilung über elektronische Medien in unveränderter Form und der Druck für den privaten Gebrauch sind gewährt. Besuchen Sie uns im Internet: www.salaf.de Übersetzt aus dem Englischen von: Azad Ibn Muhammad al-Kurdy und Abu Imran Die Qualität der Übersetzung variiert entsprechend der Vorlage. Fehler sind daher nicht ausgeschlossen im Vergleich zum Original, falls die Übersetzung einer Übersetzung verwendet wurde! Haftungsauschluss: Salaf.de hat sich selbst verpflichtet, authentisches Wissen über den Islam zu publizieren. Hierbei ist es unumgänglich über gewisse Praktiken eines islamischen Staates mit islamischer Gesetzgebung zu sprechen, die im Widerspruch zur hiesigen Ordnung stehen. Die Darstellung solcher Inhalte ist keinesfalls als Aufruf zur Umsetzung, sondern nur als Aufklärung über die islamische Sichtweise zu verstehen. Inhalt EINLEITUNG DES AUTORS ....................................................................................................................... 4 ERSTER TEIL............................................................................................................................................... -
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. -
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. -
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. -
A History of God by Karen Armstrong
A History of God By Karen Armstrong A History of God By Karen Armstrong From Abraham to the Present: The 4,000-year Quest for God Contents: Book Cover (Front) (Back) Scan / Edit Notes Maps Introduction 1 - In the Beginning ... 2 - One God 3 - A Light to the Gentiles 4 - Trinity: The Christian God 5 - Unity: The God of Islam 6 - The God of Islam 7 - The God of the Mystics 8 - A God for Reformers 9 - Enlightenment 10 - The Death of God? 11 - Has God a Future? Glossary Notes Suggestions for Further Reading (Removed) Index (Removed) Scan / Edit Notes Versions available and duly posted: Format: v1.0 (Text) Format: v1.0 (PDB - open format) Format: v1.5 (HTML) Format: v1.5 (PDF - no security) Genera: History-Religion (Judaism, Christian, Islam) Extra's: Pictures Included Copyright: 1993 Scanned: August 9th 2003 Posted to: alt.binaries.e-book (PDF) and (HTML-PIC-TEXT-PDB Bundle) alt.binaries.e-book.palm (PDB-PIC-TXT Bundle) and (UBook) Note: 1. The Html, Text and Pdb versions are bundled together in one rar file. (a.b.e) file:///D|/Program%20Files/eMule/Incoming/History%20of%20God%20-%20Karen%20Armstrong/histgod.htm (1 of 198)6/29/2005 11:31:12 PM A History of God By Karen Armstrong 2. The Pdf file is sent as a single rar (a.b.e) 3. The Text and Pdb versions are bundled together in one rar file. (a.b.e.p) 4. The Ubook version is in zip (html) format (instead of rar). (a.b.e.p) ~~~~ Structure: (Folder and Sub Folders) {Main Folder} - HTML Files | |- {Nav} - Navigation Files | |- {PDB} | |- {Pic} - Graphic files | |- {Text} - Text File -Salmun -
1 Contemporary Wahhabism Rebranded As Salafism
FIl se peut q ue quelqu ’un d ise : FIl se peut q ue quelqu ’un d ise : Contemporary Wahhabism rebranded as Salafism: the issue of interpreting the Qur’anic verses and hadith on the Attributes of God and its significance Submitted by Namira NAHOUZA to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Arab and Islamic Studies, April 2009. This thesis is available for Library use on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any other University. (signature) ......................................................................................... 1 ABSTRACT This research studies the theology of those Wahhabis who have now named themselves Salafis. For the purpose of the study, they are referred to as the ‘Wahhabis-self-named- Salafis’ (WSNS). The thesis starts with the observation that the WSNS are usually studied from a political perspective, much less frequently a theological one. Recent research has identified that the theological background of all the different factions of the WSNS is one and the same. This is true for the WSNS who advocate a peaceful way to achieve their goals, as well as those who do not. This thesis aims to explore some of the theological issues that unify these factions. This research demonstrates that, because the WSNS are opposed to the very concept of interpretation of the Qur’an and the hadith, especially when these texts deal with important theological issues such as the Attributes of God, they have developed a vision of Islamic history which is entirely different from the one which had traditionally been accepted by most Muslim scholars and Western academics. -
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Open Theology 2019; 5: 347–365 Phenomenology of Religious Experience III: Visuality, Imagination, and the Galym Zhussipbek*, Zhanar Nagayeva Lifeworld Epistemological Reform and Embracement of Human Rights. What Can be Inferred from Islamic Rationalistic Maturidite Theology? https://doi.org/10.1515/opth-2019-0030 Received May 05, 2019; accepted August 07, 2019 Abstract: The authors argue that there is an epistemological crisis of conservative Islamic scholarship and Muslim mind, rooted in the centuries-old confinement of a role for reason within strict limits, and in the disappearance of rationalistic discursive theology (kalam) as a dynamic science. Moreover, epistemological crisis is exemplified by seriously insufficient level of protection of human rights under Sharia when judged by contemporary principles of human rights. This crisis demands a necessity of undertaking epistemological reform, which denotes the incorporation of international standards of human rights and justice into the epistemology and methodology of producing Islamic norms (usul al-fiqh). It is argued that the key epistemological premises of rationalistic Islam, such as acceptance that human reason can find goodness and badness independently from revelation and non-acceptance of ethical voluntarism, may offer a good ground to make epistemological reform, which would induce the Muslims to critically approach and reinterpret the pre-modern religious interpretations and to construct an Islamic legal and ethical system that is appropriate for the context of the 21th -
The Maladies of the Nafs and Their Remedies: an Analysis And
THE MALADIES OF THE NAFS AND THEIR REMEDIES: AN ANALYSIS AND TRANSLATION by RACHEL KEANE (Under the Direction of Kenneth Honerkamp) ABSTRACT The Maladies of the Nafs and Their Remedies is a 10th century treatise by Abū ʿAbd al- Raḥmān al-Sulamī which sheds further light on his fusion of two early movements in Islamic Spirituality: Sufism and the Malāmatiyyah Way, also known as the Path of Blame. This thesis will analyze the historical context of Sulamī’s work and demonstrate the importance of Malāma- Sufism to the institutionalization of Sufism in Khurasān. The Maladies of the Nafs and Their Remedies provides insight into the unique Malāmatī-Sufi ethic which combines mysticism, asceticism, and the interiorization of piety. The Maladies of the Nafs and Their Remedies primarily addresses the Malāmatiyyah-Sufi perspective on the greatest obstacle to spiritual progress, the nafs, a perspective which continues to influence Sufism today. INDEX WORDS: Abū ʿAbd al-Raḥmān al-Sulamī, Formative Sufism, Malāmatīyyah, The Path of Blame, Spiritual Diseases, Nafs, Maladies of the Nafs and Their Remedies, Islamic spirituality, Adab, Soul THE MALADIES OF THE NAFS AND THEIR REMEDIES: AN ANALYSIS AND TRANSLATION by RACHEL KEANE BA, University of Georgia, 2016 A Thesis Submitted to the Graduate Faculty of The University of Georgia in Partial Fulfillment of the Requirements for the Degree MASTER OF ARTS ATHENS, GEORGIA 2018 © 2018 Rachel Keane All Rights Reserved THE MALADIES OF THE NAFS AND THEIR REMEDIES: AN ANALYSIS AND TRANSLATION by RACHEL KEANE Major Professor: Kenneth Honerkamp Committee: Alan Godlas Richard Friedman Electronic Version Approved: Suzanne Barbour Dean of the Graduate School The University of Georgia May 2018 DEDICATION بسم هللاا الرمحن الرحمي To my family: My mother, my father, my sister, my brother, and my dear Sam. -
Al-Ash' Ari and His Concept of Tawhid
Ors. H.M.A. TIHAMI, M.A. AL-ASH' ARI AND HIS CONCEPT OF TAWHID INTRODUCTION are as follows: Prophet Muhammad, peace be 1. Qur'an, 112: 1-5: upon him, appeared in the history Say! He is God. The One and Only. of human society w.ith a zeal of God, the Eternal, Absolute. He be an icon�last who taught and getteth not. Nor He is Begotten. 1 preached that there is only One And there is non Like unto Him . supreme and absolute power and 2. Qur'an, 2:163: his commitment to the one Su And your God Is One God, There is preme power found ex-pression in no God But He, Most Gracious, the first aspect of Shahadah: "la Most Merciful2 ilaha ilia Allah'' which means Ethimologically, tawhid is de· 'there is no god but Allah'. In this rived from the Arabic word ahadu witness we can see that there is or wahid which means that God first negation "la", the negation is one without a second, without of multiplicity of divinities and any other co-eternal entity, of com then follows the affirmation "illa" plete supremacy, unrivaled, unop that Allah is the only God who posed, unequaled, and unchal deserves to be worshipped and to lenged. In the context of Islamic whom man finally is destined to theology, it is used to express the return. unity or oneness of Godhead3. Allah himself reveals the na Similarly, Muhammad 'Abduh had ture of tawhid in many verses in said that "the original meaning the holy Qur'an severe! of which of tawhid is the believe that God Abdullah Yusuf Ali, The Meaning of Glorious Qur'an: Text, Translation and Copmmentary, Vol. -
Xerox University Microfilms 300 North Zeeb Road Ann Arbor, Michigan 48106 73- 26,788
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