Sunday, June 28, 2009

Shock Dead, Everybody's Gone Mad

As the world examines, reflects, and reminisces on the life of Michael Jackson, it is incumbent that we do not overlook his monumental work for human rights and the significant milestone of his conversion to Islam, which although conveniently left-out from mainstream media, was likely the reason for his recent stability, contentment, and success.

Even though most will remember him as the "King of Pop", or simply Michael, we as Muslims should remember him for Mika'eel, his name after accepting Islam, because that is what will ultimately help him and allow him to have the stability and contentment he lacked in this world in the Hereafer insha'Allah. Ameen. The following is an article by Shaykh Hamza Yusuf on the passing of Mika'eel Jackson:

Shock Dead, Everybody's Gone Mad: Reflections on the Death of Michael Jackson

By Hamza Yusuf


On the news
Everybody's dog food
Bang bang
Shock dead
Everybody's gone mad...


From "They Don't Care About Us" by Michael Jackson


As a little boy, Michael Jackson had an extraordinary charisma -- as well as an absolute innocence -- that was disarmingly charming. It captivated millions of Americans and eventually people around the world.

As the years went by, his career took strange turns and he slowly turned white, transforming his face eerily into a pale and ghastly masque, perhaps to conceal the pain of alienation from his own self and family. He was also rumored to have unsavory predilections that would never have been suggested if one used the rigorous criteria of Islam before hurling an accusation. Despite the rumors, he appeared to have had a genuine concern for children, wanting to provide them with a world that was denied to him as a child due to the abuses he claimed to have suffered.

I was very happy for him last year when he reportedly became a Muslim. He had apparently followed the footsteps of his dignified and intelligent brother, Jermaine, who converted to Islam 20 years ago and found peace. It seemed befitting that Michael sought refuge from a society that thrives on putting people on pedestals and then knocking them down. He was accused of many terrible things, but was guilty of perhaps being far too sensitive for an extremely cruel world. Such is the fate of many artistic people in our culture of nihilistic art, where the dominant outlet for their talents is in singing hollow pop songs or dancing half-naked in front of ogling onlookers who often leave them as quickly as they clung to them for the next latest sensation.

In the manner of Elvis or the Beatles, Michael is unwittingly both a cause and a symptom of America’s national obsession with celebrity, currently on display in the American Idol mania. Celebrity trumps catastrophe every time. Far too few of us make any attempt to understand why jobs are drying up, why mortgages are collapsing, why we spend half-a-trillion dollars to service the interest on the national debt, why our government’s administration, despite being elected on an anti-war platform, is still committed to two unnecessary and unjust wars waged by the earlier administration, wars that continue to involve civilians casualties on an almost daily basis. Instead, we drown in trivia, especially trivia related to celebrity. And the response to Michael’s death is part of the trivial pursuits of American popular culture. The real news about death in America is that twenty Iraq and Afghan war veterans are committing suicide every day. But that does not make the front page nor is it discussed as seriously as the King of Pop’s cardiac arrest.

Nevertheless, Michael’s very public death notice is a powerful reminder that no matter how famous or talented or wealthy one is, death comes knocking, sometimes sooner than later. Michael has now entered a world of extraordinary perception, a world that makes his “Thriller” video seem mundane. It is a world of angels and demons, and questions in the grave, a world where fame is based upon piety and charity. Given Michael’s reported conversion to Islam last year, Muslims count him as one of our own, and we pray that he can finally find the peace he never found in this world and that he is in a place, God willing, of mercy, forgiveness, and solace.



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Friday, June 26, 2009

Preparing for Ramadan

As we near the end of June in the Gregorian Calendar, the month of Rajab has already begun in the Islamic Lunar Calendar. Hence, we aren't far away from the blessed month of Ramadan. As Muslims, we must look to the Sīrah of Rasul'Allah (saw) for guidance.

In doing so, we find that the Prophet (saw) began preparing for Ramadan much in advance. In fact, Aishah (may Allah be pleased with her) said, "I never saw the Messenger of Allah fasting for an entire month except in Ramadan, and I never saw him fast more than he did in Sha'baan" [Bukhari & Muslim]. Sha'baan comes between the months of Rajab and Ramadan, both of which are months of fasting. Fasting in Ramadan, as we know, is obligatory while Rajab is one of the four sacred months and thus fasting (part of) it is mustahab or recommended. The following is a lecture by Shaykh Hussain Abdul Sattar on preparing for Ramadan:



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O You Who Are About to Marry, Any Last Words? Any First Words?

Want to get married? Thinking about it? Just need a few pointers on the Islamic approach and perspective on marriage? The following article was written by a brother named Abu 'Abdallah Tar'iq at the request of Shaykh Waleed Basyouni for a course the shaykh was going to teach.

It was my pleasure to write this article at the request of Shaykh Waleed Basyouni for distribution to students in his upcoming course, Fiqh of Love, which will be taught in mid-May in Toronto, ON (sold out online, but there may be availability onsite). In addition to reviewing the article before publication, he graciously suggested that it be shared here with all of you, too. May Allah increase in ‘ilm and hiqmah Shaykh Waleed and others of His slaves who contributed, and may He overlook the faults of this piece and its author, and may He be pleased with all of us who seek His Pleasure in our marriages and married lives.

Bismillah walhamdolillah.

Allah Created. And among His unique qualities is that He Creates without precedent.

Before Allah Decreed it, there had never been a “pair” of anything. What He made could never have been imagined by any of His Creations, and what He Created was something wonderful, walhamdolillah.

He has described the husband and wife as garments for each other. Think about that — if you are unmarried something about you is fundamentally incomplete.

Allah has decreed that man and woman each has free choice. So how will you choose to complete the pair?

When you shop for your spouse, what will you look for, who will you ask, and what questions or discussions will follow? Length? Width? Color? Perhaps.

The sunnah in Islam is to find out the information that will cause you to know whether to propose to someone or accept that person’s proposal. And when you have what you need to know, then you should proceed with the proposal or else stop.

This differentiates Islamic practice from other courtship rules in as much as other rules would permit courting as entertainment, ie, dating.

If you want to take your spouse on a date, bismillah. If you want to go on a date with someone to whom you are not married, beware the evil into which shaytan would lead you.

The same discretion should enter your questions and conversations before marriage. It is perfectly reasonable to have conversations whose only purpose is to establish that you two can have an easygoing and light conversation.

Yet too many open-ended conversations might lead to affections developing, and at that point many commentators have pointed out that people’s brains switch off: at that point they see only good in the other person. One writer even said that the person in love is as unreasonable as a drunk person.

Indeed Allah does not hold us accountable for our feelings: just as the pen is lifted for the intoxicated person — but the person who is intoxicated now may find tremendous punishment for his actions while he was sober: when he had the aql to avoid drink. And in the same way, Allah may hold us to account for indiscretions committed before we fell (intoxicated) in love — blameworthy actions that led us to a state of love, actions committed when we still had the aql to avoid them.

At the same time, how the other person makes you feel is important. Indeed when the Prophet sull Allaho alayhi wa sallam found out from Jaabir that Jaabir had selected a woman to marry, the Prophet sull Allaho alayhi wa sallam did not first ask Jaabir if she were a pious woman. He asked if Jaabir had seen her, looked upon her. And he advised doing so until Jaabir saw what would cause him to marry. Implying that it would have been possible he might not see it, and thus might not marry. And Allah’s Decree was that he saw, and they did marry, alhamdolillah.

So we know looking is allowed and that implies that other investigation is, too, because when you observe a person you do not see them posed or on a runway, naudhobillah, like clothes in the store. You see them in life, and you observe their interactions so inquiries into those are like what you would see, permissible at least as to what could be seen.

With so many warnings in mind, you may imagine that the only conversations and questions should be about deen: “How many verses have you memorized and of how many of them have you studied the tafseer?” “What are your favorite adhkaar — in salaat — before the basmallah?” “Do you read Muslim more often, or Bukhari?”

Those questions are… odd. Let’s face it — if you are starting out with conversations like those… Who are you marrying? Your shaykh? Shaykh Waleed is already married, folks.:)

So which questions then should come first? Indeed, Imam Ahmed, RahimAllah, advised that questions about deen should be the very last ones a person asks. Why? For a beautiful reason: good deen beautifies a person and it is better to reject a physically beautiful woman for her ugly deen, than to reject a woman whose deen is beautiful to you for any other reason.

This principle is so strong that it may help explain why the Prophet sull Allaho alayhi wa sallam re-married the daughter of Omar, Umm al Mumineen Hafsa, radi Allaho anhumaa. Jibreel alayhis salam conversed with the Prophet sull Allaho alayhi wa sallam about her taqwa and ibadat after their initial divorce, and it was some time after that conversation that they remarried, alhamdolillah.

Interestingly, from the sunnah, there is also the case of Umm Salamah, also Umm al Mumineen, walhamdolillah. She was widowed and had children from her marriage. And after her iddah the Prophet sull Allaho alayhi wa sallam came to her to propose marriage. And clearly no one had more beautiful deen than him, sull Allaho alayhi wa sallam.

And yet, knowing that, she was prepared to reject him — not for his qualities, subhanAllah, but for her own issues that needed reconciliation. Her children — that they should have a father who loves them. Her age — that she avoid a situation whereby her husband find her at all lacking. And her jealousy of other women — including the other wives of the Prophet sull Allaho alayhi wa sallam.

And mashaAllah, this case shows us one of the keys to a successful courtship — indeed a successful courtship by the way, is one that ends in a marriage that pleases Allah. The nikah is just one moment, the exchange of a few words. And what follows the nikah is much more than just one night.

Keep that in mind: the success was more likely to come in marriage because the qualities the Prophet sull Allaho alayhi wa sallam showed in his responses to her were qualities of a successful husband. Her children he promised would be just like his own to him. As for age he compared theirs as reassurance to her. And he prayed to Allah for an easing of her jealousy, walhamdolillah.

Three beautiful qualities (at least) are easy to see in the responses: accommodation, empathy, dua/taqwa/tawakkol. Okay i squeezed three qualities in there for the last example, but alhamdolillah alaa kulli haal, it is difficult to pick only a few traits from his example.

We know that Umm Salamah was a perceptive and intelligent woman — witness her advice to the Prophet sull Allaho alayhi wa sallam at Hudaybiyyah. Thus she must have seen in his answers what she needed to know to accept his proposal, alhamdolillah. And indeed it was a successful marriage.

Before embarking on advice about specific questions or conversations you could have when looking for your wife or husband, reflect again on the example of Umm Salamah’s proposal and what followed: how could she have asked such good questions? She was aware of her own needs. And she knew the difference between her needs, and her wishes.

A Messenger of Allah for a husband? A wish. Her questions reflect that she knew, too, her needs. And you should, too, before you propose or respond to a proposal, wAllaho’Alim.

Otherwise, if you merely read to each other from a list of questions or conversation-topics — at best you are throwing darts in the dark wondering if you will hit something that yells out in surprise. And at worst you are ignoring the concerns that should be addressed.

Specific topics and questions to consider — an outline to build on:

Air and Water
–What are the roles of a husband?
–What are the roles of a wife?

This is a separate category because no other topic was so identified in research by Muslims and non-Muslims as a cause of divorce. Huh? Divorce? Yes, couples that have completely different ideas about these roles, and lacked the ability to concede or compromise — they often end their marriages.

“Air and Water” are essential for life, but we hardly ever have to talk about them. You might have additional topics that are “air and water” for you, but these two are different: they will affect everything else. If you are honest with each other now about your expectations, and if you can both breathe easily (accommodate each other), then later on, bi’idhnillah, you will only talk about these roles when you need to clear the air or get through murky waters. You can start the conversation in the abstract, what is the role of “a” husband and “a” wife, but you’re talking about each other.

Bread and Butter
–Finances including expectations of income and spending, who will work, what kind of work/income you would seek or refuse.
–Kids including how many and when, and how to raise them.
–Parents (ie., your kids’ grandparents, bi’idhnillah), other family, friends, socializing.
–Living arrangements including with or without parents and city/neighborhood and expectations of how big and how much.

Unlike “air and water” you can have as many bread and butter topics as you want. All of these things are important, and they may become the subject of arguments in a marriage if you do not discuss your expectations before marriage. But one thing that makes this category different from the others is that all the items are material or external in some fashion. Numbers, sizes, other people, stuff: how much of it do you want, by when, where, and does it even matter to you — assuming the other person has the same answers as you would be a mistake.

Veiled Gems

If you pay close attention to the discussions you and your potential spouse have during bread and butter topics, you will not only address each other’s expectations, bi ‘idhnillah, but also learn a lot about each other’s character.

For the same reason have conversations about goals and accomplishments, past and future — find out how each of you defines an accomplishment. See how much your goals, expectations, and priorities match with each other.

Have conversations about people in need — to find out whether the person cares about others or is more self-interested. Also to find out whether the person really listens to you, or is just waiting for his/her turn to speak. Finally, remember that marriage will have challenges, too, and these conversations will help you figure out whether you are talking to someone that you can rely on if times are tough. Or naudhobillah, someone who would run at the first sign of trouble.

Note: see “poison pills.” When it comes to any conversation, but especially for a veiled gem, you are not digging for faults, but searching for genuine understanding. Allah is ar Rahman nir Raheem — you can be forgiving and merciful to each other without being judgmental, while thinking seriously about your compatibility.

Poison Pills

Anything at all about which you yourself do not care while you speak. Even a noble subject, if you talk about it when you do not care what you or the other person are saying could become ghafla. There is also the disastrous possibility that the other person will see you do not care about the conversation and believe you do not care about them — (perhaps) mistaking your attitude.

Immodest conversations in general. Imagine the two of you were sitting in a room with the woman’s father, and the man’s mother. if you think the topic would cause the mother to look away or the father to pull out a sword, then you’re probably thinking of a topic that should not be discussed. Maybe the problem is only that immodest words are being used to discuss a topic that is permissible for you — so exercise good judgment.

What happened to deen?
Fasabrun jameelun.

The Prophet sull Allaho alayhi wa sallam praised the quality of deen in a future spouse above wealth, beauty, family, and nobility.

Yet, you should realize that finding a religious person is not enough. You should have other things in common before marriage. Do look for a religious spouse, and choose one who is more compatible with you.

And a word of wisdom from past TDCs spoken by multiple shuyukh and advocates: when you search for a religious spouse, ask yourself if she would be happy with your religiosity, too! As Shaykh Yaser puts it, “Would you marry you?” — in this context would you be satisfied with a spouse who was only as religious as you?

Taken from MM 2009


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Russell Simmons speaks out on CNN

The following is an excerpt from Russell Simmons' interview with Wolf Blitzer on CNN, in which he speaks out about dialogue and Muslims:

BLITZER: He's one of the richest and most recognized men in all of music, so what might you get the man who arguably has it all? Here's the answer: political action.

(BEGIN VIDEOTAPE)

BLITZER: And joining us now, Russell Simmons. He's here in Washington for what's called a Hip-Hop Summit.

And you have been meeting with Nancy Pelosi, with Harry Reid. Explain what your political agenda is right now.

RUSSELL SIMMONS, CHAIRMAN, HIP-HOP SUMMIT ACTION NETWORK: Well, it's actually Children Uniting Nations. And the Hip-Hop Summit has teamed up with them. And Daphna, who has been working on this -- this is the fifth year they have had this -- this convention.

BLITZER: They're trying to help kids?

SIMMONS: Yes, the idea to -- help kids. The Children Uniting Nations is about helping kids, but to educate lawmakers on what they can do, because lots of times, you know, they're -- they're well- rounded.

(CROSSTALK)

BLITZER: How critical is this crisis right now? SIMMONS: Well, the -- the youth crisis is -- is -- is -- whether it's prison reform or obesity or AIDS, or -- you know, I think that we have to invest more in young people. And that's really why we're here.

I run four suffering charities, but I find that, if you can get legislation, you know, that's a real footprint. It's a much more significant...

(CROSSTALK)

BLITZER: Is it happening the way you want it to happen, I mean, or are you frustrated?

SIMMONS: Well, no, I'm not a person who gets frustrated.

You know, we're planting good seats. I mean, even when you're only -- like, in the Rush foundation, we have our charity event next week. it's -- there's only but so many kids that we can help. There's 80 programs, but when you get funding for a state or federal kind of program, then you help hundreds of thousands of kids.

BLITZER: The president of the United States, Barack Obama you like him a lot. Is there anything he's done that's disappointed you so far?

SIMMONS: No, no, not -- I'm the chairman of the Foundation for Ethnic Understanding.

And the other day, he brought me to tears, his speech.

BLITZER: In Cairo?

SIMMONS: That's right, his speech. And that -- you know, that's what I do. I do Muslim-Jewish dialogue, along the chairman of the World Jewish Congress, Marc Schneier, Rabbi Schneier.

And, so, to see that kind of outreach -- and I believe in dialogue. I believe it's critical in this day and age not to have it. And the president owes it to communities to -- to check and see maybe there's some things that...

(CROSSTALK)

BLITZER: Is there hope that you can help bring these groups together? Because it seems so frustrating and hopeless out there, especially on the Israeli/Palestinian front.

SIMMONS: Well -- well, we have 52 programs across the country and across the world now. In England, in Germany, in France, we're starting these same kinds of programs, where imams speak in synagogues, synagogues speak in -- I mean, and -- and...

BLITZER: Rabbis.

SIMMONS: ... Rabbis speak in mosques. And that -- and those programs are very successful, and we're planting good seeds. And, so, it's -- it's about you deal your resources, using them as best you can.

The thing I ask is, if we want to go and speak in Cairo about having a better relationship with the Muslim community, then we have to cleanse our hearts of Islamophobia, which is a big problem here in America.



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Sunday, June 7, 2009

Bidāyat al-Mujtahid Lesson 3


This is lesson 3 of the class on Bidāyat al-Mujtahid by Shaykh Bachir Abu Anas.


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Taraweeh- 8 or 20?


Shaykh Abu Yusuf Riyadh al-Haq, a traditional scholar of the highest calibre and graduate of Darul Uloom Al-Arabiyyah Al-Islamiyyah clarifies the correct number of rakaʿāt in taraweeh.


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al-Hasan al-Basri


Al-Hasan ibn Abi al-Hasan Yasar Abu Sa`id al-Basri (d. 110), al-Faqih, the great Imam of Basra, leader of the ascetics and scholars of his time. His mother took him as a child to `Umar (ra) who supplicated for him with the words: "O Allah! Make him wise in the Religion and beloved to people." As a man he became known for his strict and encompassing embodiment of the Sunna of the Prophet (saw), famous for his immense knowledge, austerity and asceticism.

The following is a lecture on the life of al-Hasan al-Basri (ra) by Shaykh Ibrahim Madani:



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Bidāyat al-Mujtahid Lesson 2


This is lesson 2 of the class on Bidāyat al-Mujtahid by Shaykh Bachir Abu Anas.


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Uṣūl al-fiqh

Uṣūl al-fiqh refers to principles upon which Islamic Jurisprudence is based. It deals with the sources of Islamic law and how they are used to derive rulings within the framework of Shari'ah.

The following is a simple and lucid text on the
Uṣūl al-fiqh by Shaykh Taha Jabir al-'Alwani translated into english:
Usul al-Fiqh height="500" width="100%" rel="media:document" resource="http://d.scribd.com/ScribdViewer.swf?document_id=16192312&access_key=key-1c3j1sbuxtayu40sdzu0&page=1&version=1&viewMode=" xmlns:media="http://search.yahoo.com/searchmonkey/media/" xmlns:dc="http://purl.org/dc/terms/" > value="http://d.scribd.com/ScribdViewer.swf?document_id=16192312&access_key=key-1c3j1sbuxtayu40sdzu0&page=1&version=1&viewMode="> Usul al-Fiqh shahida33

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Nukhbat al-Fikar

Nukhbat al-Fikar is a classic work on Uṣūl al-ḥadīth by Imam al-Hafidh Ibn Hajr al-Asqalani. An essential work for those serisously interested in learning about ḥadīth, their chains of tranmission, narrators, and classfications.
The following is a translation plus commentary on Nukhbat al-Fikar by 'Allamah Sa'eed Ahmad Palanpuri:
Nukhbat al-Fikar height="500" width="100%" > value="http://d.scribd.com/ScribdViewer.swf?document_id=16192366&access_key=key-tfdjcgqroi9ift08dpf&page=1&version=1&viewMode=">

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Stories of the Qur'an

Stories of the Qur'an, or Qisas al-Qur'an by ibn Kathir is an extract from his larger work al-Bidayah wan-Nihayah. The book covers the stories and themes in the Qur'an.
Stories of the Quran height="500" width="100%" > value="http://d.scribd.com/ScribdViewer.swf?document_id=16192266&access_key=key-2529edh9yxjxoetp7960&page=1&version=1&viewMode=">


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Bidāyat al-Mujtahid Lesson 1


This is lesson 1 of the class on Bidāyat al-Mujtahid by Shaykh Bachir Abu Anas.



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Bidāyat al-Mujtahid wa Nihāyat al-Muqtasid

This work of Ibn Rushd rahimahullah outlines the differences of opinion among the 'ulema, including the four madhahib, on matters of fiqh (salah, wudu', etc). Ibn Rushd not only mentions the difference, but also as to why they differ and where those differences stem from i.e. interpretation, usul, textual preference, linguistic meaning, etc.
Shaykh Bachir abu Anas has been teaching the text at Masjid al-Malik (Orlando, FL) and insha'Allah i will be posting notes/recordings of the class.  The following is a brief bio of Shaykh Bachir abu Anas:


Shaykh Dr. Bachir Mouuloud Djehiche abu Anas has served as a Professor of Islamic Studies at the American International University (AIU), VA., and American Islamic University, MI.  Orginally from Algeria, he left for al-Madinah al-Munwwara and obtained a degree in Shari'ah from the Islamic University Madinah.  Then, he went to Malaysia to earn his Masters and PhD in the principles of Islamic jurisprudence (usul al-fiqh) from the International Islamic University Malaysia. Shaykh Bachir currently serves as the Imam of Masjid al-Malik, part of the Islamic Society of Central Florida. 

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Saturday, June 6, 2009

al-Adab al-Mufrad

Al-Adab al-Mufrad, a Code for Everyday Living, was authored by Imam Bukhari rahimahullah (194-256AH / 810 - 870 CE) as to provide insight into the moral conduct of the early Muslims in a society led by the perfect character of an-Nabi Muhammad (saw). This unique collection of 1322 ahadith and ath'aar is one of the earliest and most authentic works on Islamic etiquette and the Islamic way of life.

Not only are they practical and inspiring, they also fulfil a desperate need for authoritative guide on morality and spirituality for Muslims living in a modern, secular society, where the line between right and wrong is increasingly blurred. The following is an english translation of the text by Ustadha 'Aisha Bewley:Imam Bukhari - Adab Al-Mufrad height="500" width="100%" rel="media:document" resource="http://d.scribd.com/ScribdViewer.swf?document_id=15848015&access_key=key-ci9j06vegmpmjdj2a85&page=1&version=1&viewMode=" xmlns:media="http://search.yahoo.com/searchmonkey/media/" xmlns:dc="http://purl.org/dc/terms/" > value="http://d.scribd.com/ScribdViewer.swf?document_id=15848015&access_key=key-ci9j06vegmpmjdj2a85&page=1&version=1&viewMode="> Imam Bukhari - Adab Al-Mufrad papa_terakhir Translated from the original Arabic into English provides a vivid insight into the moral conduct of the early Muslims in a society led by the perfect character of the Prophet Mohammad (pbuh). The Prophet companions represent excellent examples of men of vigorous moral stature whose conduct inspired and attracted the masses to the fold of islam wherever they went during the expansion of Muslim territories.

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al-Fiqh al-Akbar

Al-Fiqh al-Akbar is one of the earliest texts written on Islamic creed and one of the surviving works of Abu Hanifa, the Great Imam of jurisprudence and theology. Studied for centuries in the Muslim world, al-Fiqh al-Akbar offers a more nuanced, textured approach to understanding divine oneness (tawhid), the focal point of Islamic belief. It refines one’s understanding of the Creator, the messengers and divine communication, and enables one to gain much-needed insight into the realities of this life and the events of the hereafter.

Al-Fiqh al-Akbar not only improves one’s understanding of 'aqida and deepens one’s appreciation of his or her beliefs, but it endeavors to address questions, which, if left unanswered, could leave insidious doubt and cause communal division. Such questions include: Where is Allah? Does Allah evolve? What constitutes true Islamic belief? Are prophets capable of sinning? Is there creation beyond what we see? What comes after death?

Al Fiqh Al Akbar height="500" width="100%" rel="media:document" resource="http://d.scribd.com/ScribdViewer.swf?document_id=9760407&access_key=key-a9bg056r1xo36sjynt4&page=1&version=1&viewMode=" xmlns:media="http://search.yahoo.com/searchmonkey/media/" xmlns:dc="http://purl.org/dc/terms/" > value="http://d.scribd.com/ScribdViewer.swf?document_id=9760407&access_key=key-a9bg056r1xo36sjynt4&page=1&version=1&viewMode="> Al Fiqh Al Akbar andrimilzio1132

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Advice to the Seekers by Shaykh al-Ya'qoubi


Ash-Shaykh as-Sayyid Muhammad bin Ibrahim al-Ya`qoubi al-Hasani al-Idrisi is a well-known scholar from Syria.  Shaykh Muhammad descends from a scholarly family whose lineage goes back to the Prophet Muhammad, salla Allahu 'alayhi sallam, through his grandson Sayyiduna al-Hasan, radiya Allahu 'anhu. 
Shaykh Muhammad al-Ya’qoubi’s ancestors also include some of the most renowned scholars of Syria: Shaykh Sharif al-Ya’qoubi (d. 1943/1362 AH) was his father’s uncle, and Shaykh Muhammad ‘Arabi al-Ya’qoubi (d. 1965/1384 AH) was his father’s maternal uncle; both were the Malikite Imams of the Omayyad mosque. Shaykh Siddiq al-Ya’qoubi (d. 1889/1307 AH) was his paternal great-grandfather, and Shaykh Isma’il al-Ya’qoubi (d. 1960/1380 AH), a great Wali known for his miracles, was his own grandfather. His father, Shaykh Ibrahim al-Ya’qoubi (d. 1985/1406 AH), has been proclaimed one of the greatest scholars Syria has seen in the past 50 years; he was also the Imam and teacher of the Grand Ummayad Mosque. Amongst the scholars who gave him ijaza were the Malikite Mufti of Syria Sayyid Makki al-Kittani, the Hanafite Mufti Muhammad Abul-Yusr 'Abideen, Muhammad Salih al-Khateeb, Shaykh 'Ali al-Boudaylimi, Zayn al-'Abideen at-Tounisi, Shaykh 'Abdul'Aziz 'Uyun as-Soud, and Shaykh Muhammad Wafa al-Qassaab.  The following is a lecture by the Shaykh titled, "Advice to the Seekers":



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al-Muwaṭṭa al-Malik

Al-Muwaṭṭa of Imam Malik ibn Anas, the great jurist of Madina and founder of the Maliki school of Islamic Law, is a complete record of the legal and social parameters of the original Muslim community in Al-Madina. Imam Malik composed al-Muwaṭṭa over a period of forty years to represent the "well-trodden path" of the people of Madinah.
Its name also means that it is the book that is "many times agreed upon"- about whose contents the people of Madinah were unanimously agreed. Its high standing is such that people of every school of fiqh and all of the imams of hadith scholarship agree upon its authenticity. Imam Shafi'i famously said, "There is not on the face of the earth a book - after the Book of Allah - which is more authentic than the book of Malik." The following is an english translation of the al-Muwatta by 'Aisha Bewley:


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Jihad and Islamic Law

The Royal Aal al-Bayt Institute for Islamic Thought is an international Islamic non-governmental, independent institute headquartered in Amman, the capital of the Hashemite Kingdom of Jordan. The purpose of the Royal Aal al-Bayt Institute for Islamic Thought is to serve Islam and humanity at large.  
Among its objectives are: promoting awareness of Islam and Islamic thought, rectifying unsound ideas and misconceptions about Islam, highlighting the Islamic intellectual contribution and its impact on human civilization, deepening the dialogue and fostering cooperation between the schools of Islamic jurisprudence, highlighting the achievements of Aal al-Bayt (Household of the Prophet) and their calling for middle ground, moderation and tolerance, fostering the encounter of Muslim scholars, the strengthening of their intellectual links and exchange of opinions, and cooperating with research centres, institutes, academic entities and universities in accordance with the objectives of the Institute. The following book is a production of the Royal Aal al-Bayt Institute for Islamic Thought regarding Jihad and Islamic Law:Jihad and Islamic Law
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Ar-Raheeq Al-Makhtum

Ar-Raheeq Al-Makhtum, meaning the The Sealed Nectar is one of the foremost authoritative biographies on the live of the Prophet Muhammad (saw). It was written in arabic by Shaykh Safi-ur-Rahman Al-Mubarakpuri and was awarded first prize by the Muslim World League, at the first Islamic Conference on Seerah, following a worldwide competition for a book on the Sīrah  Rasul'Allah (life of Muhammad) in 1979 (1399 AH). It has since then been translated into English, The Sealed Nectar.
The following is the English translation of the book: Ar Raheeq Al Makhtum, The Sealed Nectar Ar Raheeq Al Makhtum, The Sealed Nectar elbee_2k921 The book is an award winning piece in the Muslim World League Worldwide Competition on the Biography of the Prophet Muhammad ( saws) held at Makkah Al-Mukarramah in 1399/1979. The book features a comprehensive presentation of the life of the Prophet (saws) from the day He was born till He breaths His last in accordance to the authentic collection of hadiths from different authorized references.


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