Sharia

Giri¿¿¿¿Hamd, ancak Allah içindir. O'na hamdeder, O'ndan yard¿m ve bä¿¿¿¿¿¿¿¿lanma dileriz. Nefislerimizin ¿¿¿¿errinden, amellerimizinkötülü¿¿¿¿ünden O'na s¿¿¿¿¿¿n¿r¿z. Allah kimi hidâyete erdirirse onu sapt¿racak yoktur, kimi de sapt¿r¿rsa onu hidâyete erdirecekyoktur.Tek olan ve hiçbir ortä¿¿¿¿ bulunmayan Allah'tan bä¿¿¿ka ilah olmad¿¿¿¿¿¿na ¿¿¿¿ehâdet ederim. Ve ¿¿¿¿ehâdet ederim ki, MuhammedO'nun kulu ve Rasûlü'dür."Ey iman edenler! Allah'tan, O'na yarä¿¿¿¿r ¿¿¿¿ekilde korkun ve ancak müslümanlar olarak can verin." (Âl-i ¿¿¿¿mrân, 102)"Ey insanlar! Sizi bir tek nefisten yaratan ve ondan da e¿¿¿¿ini yaratan ve ikisinden birçok erkekler ve kad¿nlar üretip yayanRabbinizden sak¿n¿n. Ad¿n¿ kullanarak birbirinizden dilekte bulundu¿¿¿¿unuz Allah'tan ve akrabal¿k haklar¿na riâyetsizlikten desak¿n¿n. ¿¿¿¿üphesiz Allah sizin üzerinize gözetleyicidir." (Nisa, 1)"Ey iman edenler! Allah'tan korkun ve do¿¿¿¿ru söz söyleyin. Ki Allah i¿¿¿¿lerinizi düzeltsin ve günahlar¿n¿z¿ bä¿¿¿¿¿¿¿¿las¿n. KimAllah ve Rasûlü'ne itaat ederse büyük bir kurtulu¿¿¿¿a ermi¿¿¿¿ olur." (Ahzâb, 70-71)1Bundan sonra:Muhakkak ki, sözlerin en do¿¿¿¿rusu Allah'¿n Kelâm'¿, yollar¿n en hay¿rl¿s¿ Muhammed -sallallâhu aleyhi ve sellem-'in yoludur.¿¿¿¿¿¿¿¿lerin en kötüsü ise sonradan uydurulanlar¿d¿r. Sonradan uydurulup dine sokulan her i¿¿¿¿ bir bid'at ve her bid'at birsap¿kl¿kt¿r. Her sap¿kl¿k ta ate¿¿¿¿tedir.2Azîz ve Rahîm olan Allah rahmeti gere¿¿¿¿i, kendini tan¿tan, kendine davet edip çä¿¿¿¿ran, kendilerine icâbet edenlere müjdeveren ve kendilerine muhalefet edenleri uyaran peygamberler yollam¿¿¿¿¿, o peygamberlerin davetinin anahtar¿n¿ vepeygamberliklerinin özünü kendisine ibadet (kulluk) edilen Allah Sübhâne'yi isimleri, s¿fatlar¿ ve fiilleriyle bilip tan¿makk¿lm¿¿¿¿¿t¿r. Öyle ki peygamberli¿¿¿¿in gereklerinin hepsi, bä¿¿¿¿ndan sonuna kadar bu bilgi üzerine kuruludur.3¿¿¿¿¿¿¿¿te bu peygamberlerin en sonuncusu ve

Hamd,âlemlerin Rabbi Allah'a mahsustur.Salât ve selâm, Allah Teâlâ'n¿nelçisi, döru sözlü ve emîn insan, Nebimiz Muhammed -sallallahu aleyhi vesellem-'e, O'nun âile halk¿na ve ashâb¿na olsun.Tevhîd ile ilgili bu kitab¿n kolayca anlä¿lmas¿na, k¿sa ve öz olmas¿naözen gösterdim.

Este libro es un breve resumen en el cual deseo clarificar el origen del Cristianismo y su realidad actual. Está dirigido principalmente a los Cristianos, para que conozcan las raíces de su creencia (la creencia en único Dios verdadero). En este resumen me he esforzado en citar versos Coránicos, aquellos que hablan sobre la historia de Jesucristo y su madre, y así plantear de la manera más clara posible, aquellas evidencias de los actuales textos de la Biblia para aclarar al lector cristiano, el Verdadero Mensaje de Jesucristo, utilizando sus propias fuentes.

mohammad bin abdullah bin abdul-muttalib.nació en el año 570 (de la era cristiana), y murió en el año 633.todo lo que aquí está referido, se ha tomado de libros, manuscritos y textos auténticos y confiables, además de las narraciones brindadas por testigos presenciales. demasiadas referencias para enumerarlas aquí, han sido conservadas inalteradas tanto por musulmanes como por no musulmanes.

This is a translation of the Arabic booklet entitled:Mujmal Usool Ahlus-Sunnah wal Jamaa'ah fil-'Aqeedah [A Summary of theFundamental Precepts of The People of the Sunnah and the Jamaa'ah WithRegards Beliefs and Creed], written by Shaykh Naasir al-'Aql, may Allaah protecthim.Since there were certain terms and concepts, which were difficult to renderinto sound English, I took recourse to brother Ali at-Tamimi's translation ofthe book, which appeared in al-Basheer magazine a number of years ago.[Al-Basheer magazine (March-April 1993CE; pp.8-20)].May Allaah reward him with goodness and may He also reward those whoaided in checking and editing this present translation. Indeed Allaah is theOne Who hears and the One Who responds.Finally, all praise is for Allaah, Lord of the worlds; and may He extol and sendthe blessings of peace upon our master and leader (Sayyid), Muhammad; andupon his Family, Companions and all those who follow them upon goodness.

Human rights in Islamic civilizationIntroductionWestern philosopher Nietzsche says: The weak and failures should perish:first principle of our love of humanity. And they should be helped to do this[1]!But the philosophy of Islam and its law have never deviated from the values andethics, which were represented in a set of rights that included all human beingswithout distinction between colors, races or languages, and also included thehuman behavior in dealing with each other. These values and ethics were alsorepresented in maintaining and applying these rights with the authority ofIslamic law and imposing sanctions upon offenders.Islam¿s view for humansIslam treats man with honor and esteem out of Allah¿s saying: {We havehonored the sons of Adam; provided them with transport on land and sea;given them for sustenance things good and pure; and conferred on them specialfavors, above a great part of our creation.}[Al-Isra: 70]. This view gives specialcharacteristics and features for human rights in Islam. The most importantfeature is the comprehensiveness of these rights.These rights include political,economic, social and intellectual rights. They are also common for Muslims andnon-Muslims without distinction between colors, races or languages. They arenot subject to cancellation or change, as they are linked to the teachings of theLord of the worlds.The Messenger of Allah (peace be upon him) reported this in his farewelladdress, which was a comprehensive report on human rights, as he said: ...No doubt, your blood and your properties are sacred to one another like thesanctity of this day of yours, in this month of yours, in this town of yours, till theday you meet your Lord..[2]. This prophetic address asserted a set of rights,the most important of which is the sanctity of blood, money, honor, and others

Islamic institutions have had a very long history, whose performance was muted during the Colonial Period. However, after the Second World War, the revival of the Islamic institutions began. Throughout its history, it had been assumed that these institutions are working for the betterment of humanity. Their target is to achieve a high level of the welfare for the concerned community. Historically these institutions were waqf, zakat and sadaqat. However from the last three decades, Islamic financial institutions have been established with the objective of providing interest- free products, transaction and services for Muslims. However there has been lot of criticism on the performance and role of these institutions. This becomes especially pertinent in a Muslim country like Indonesia, where there is a dire need to know that how these institutions are working and if it is possible for them to achieve the objectives of the Shari'ah. Some scholars have claimed that these institutions are performative and only serving 'lip service', and there are no significant differences between the Islamic and secular institutions where both kinds of institutions operate on the same foundations and differ only in use of technical terminologies. This volume aims to analyze some of the Islamic institutions which are operating in the world's biggest Muslim country, Indonesia, as a case study and analyze the contemporary Islamic Banking products and practices in the light of 'Maqasad al-Shari'ah'. The book's objective is to propose an improved system of Islamic institutions for Muslims to refer to. This volume will also analyze why these institutions are currently not able to comply with the Maqasad al Shari'ah and how it is possible to enhance the level of economic development, social wellbeing, individual freedom and equality, elimination of injustice and poverty, and achieve the other targets of the Maqasad through these institutions.

"The Fasting of Ramadan" is a book that provides an in-depth examination of the Islamic practice of fasting during the month of Ramadan. It covers the spiritual, physical and social aspects of the fast, including its history and significance, the rules and regulations, the benefits and challenges, and the cultural and traditional practices. The book also includes practical tips and advice for those who are new to fasting or looking to deepen their understanding and experience. It's a comprehensive guide to the fasting of Ramadan for both Muslims and reverts..

Is the Purpose Criticizing the Marriage of Young Girls or Distorting the Picture of Prophet Muhammad? Most of the Western people are astonished from the fact that the Prophet Peace be upon him married Aisha who was just nine years old while he was fifty. Some of them even called such marriage as rape and some of them condemned it. Not only this, but some of them portrayed the Prophet of Islam Peace be upon him as a man who is sexually suppressed and considered that as the real picture of Islam!! They have ignored the fact that such marriage in such age in such era was a natural matter, therefore it is clear that they are not criticizing the early marriage of a nine-year-old girl to a fifty-year-old man as much as they are keen to criticize and distort the picture of the Prophet of Islam Peace be upon him and instigate others against him. Accordingly, this undermines their credibility and unveils their false human feelings and malicious intentions under the pretext of defending the rights of woman. If they were really seeking denouncing such marriage, they should have spoken about such marriage as a general phenomenon which appeared before Islam and continued after it and would not focus their criticism on one person as if he was the one who invented such marriage or the first one who applied it or the only one who did it. Prophet Muhammad Peace be upon him was born in a society in which early marriage was something ordinary and natural, therefore, he married the way others did. Moreover, his enemies, who tried to kill him, did not use such marriage as a pretext to distort his picture or instigate against him because it was an ordinary matter in such era, and the

Marriage in Islam In Islam, marriage is a blessed contract between a man and a woman, in which each becomes "permitted" to the other, and they begin the long journey of life in a spirit of love, cooperation, harmony and tolerance, where each feels at ease with the other, and finds tranquility, contentment and comfort in the company of the other. The Qur'aan has described this relationship between men and women, which brings love, harmony, trust and compassion, in the most moving and eloquent term Let's read about certain things which gives a clear Idea.

Fasting the month of Ramadan isone of the five pillars of Islam, asthe Prophet (may the blessings andpeace of Allah be upon him) said,"Islam is based on five(principles): to testify that nonehas the right to be worshipped butAllah and Muhammad is Allah'sMessenger, to establish the(obligatory) prayers dutifully andperfectly, to pay Zakah (i.e.obligatory charity), to performHajj. (i.e. Pilgrimage to Makkah),to observe fast during the monthof Ramadan." [Agreed upon: 8, 16].

In light of rampant globalisation and intolerance of cultural particularities, Abdullah Bin Bayyah outlines the Islamic view of human rights in comparison with the Western position elucidated in the Universal Declaration of Human Rights. In this short but detailed book, bin Bayyah expounds the meaning of human rights in Islam based on the Islamic Sacred Law. He looks to the past, utilizing examples from the time of the Prophet to prove the reality of equality, and looks to the present day as well. Islam & Human Rights: A Conversation is a conversation on freedom, women's rights and consultation (shura) and democracy. In the latter part of the book, bin Bayyah speaks to how Islamic criminal legislation protects the rights of individuals and groups, and compares the evolution of human rights in the West and in Islam. Especially interested in relativism and universalism in human rights, bin Bayyah asks: should civilisational diversity and the right of cultural difference affect human rights? In an exploration of this question, he delineates the bases for disagreement and illustrates the stakes using the texts of a few declarations from Muslim-majority countries.

The impact of COVID-19 has exposed major cracks in the global financial system and has severely undermined global financial stability. Never have the shortcomings of universal financialization - the dominant principle of the global financial system for the past thirty-odd years - been more obvious or more painful.Islamic finance provides ways forward: based on commercial and social modes of risk-sharing and financing, it offers radical structural solutions to the health, human and financial crises faced in this unprecedented time. In Towards a Post-Covid Global Financial System: Lessons in Social Responsibility from Islamic Finance, an international team of experts explore how COVID-19 has affected the most vulnerable parts of the global economy; how it has been met by Islamic banking and finance specifically; and how the principles of Islamic social finance could be used to have a fairer, more resilient Islamic finance system for all.

IGRAS - Islamic Governed Relationships And Societies is a new concept to describe the individuals Relationships with the Societies in a measurement to the Islamic believes. There are three major components of IGRAS: -Quraan -Sunnah -Ijtihaad Sharia is the Arabic word for Islamic law, also known as the Law of Allah. Islam classically draws no distinction between religious, and secular life. Hence Sharia covers not only religious rituals, but many aspects of day-day life, politics, economics, banking, business or contract law, and social issues.

King Solomon, the wisest man who ever lived gives us this timeless advice: "Buy the truth, and sell it not." On the basis of this valuable advice, this book is written for our Muslim friends to know the truth about their faith through their reliable, and authenticated resources. Non-Muslims are also encouraged to get to know about one of the fastest growing religion in the world. Jesus said, "you shall know the truth and the truth will make you free." Ravi Zacharias puts it, "The fact is that the Truth matters." And nowhere is this more important than in the area of faith and religion. The eternity hinges on knowing and embracing the truth.

In Studies in Legal Hadith Hiroyuki Yanagihashi seeks to clarify the processes by which hadiths on a given legal topic were formed and developed and to propose a methodology to estimate their acceptability for traditionists.

How Muftis Think offers a wealth of new materials from the nearly unexplored field of contemporary women-related fatwas in Europe. Lena Larsen's interviews and readings provide fascinating insights into fatwa-giving as a contribution to developing a local European Islamic jurisprudence.

Sharia Exposed deals with Sharia as a rule of law and its fabrication by Fiqh as human understanding of Sharia. Islam, being the child of Christianity and the grandchild of Judaism, comes alive in this book as the sum total of oneness. Based upon quotes from the Quran and the Hadith, Sharia unveils itself as the emblem of mercy, compassion, and benevolence when rescued from under the heap of distortions concocted by extremists. IS, ISIS, ISIL, and Boko Haram, among others, are exposed with news excerpts with the intention of saving young Muslims from the lure of hypocrites raping their way to damnation through murder, torture, and beheading. The aim of this book is to clear the cobwebs of Sharia that have corrupted the fabric of Islam, cutting through it with naked blades of hatred and intolerance. Each quote in this book is selected as a guide and a challenge, supplementary reading in the disciplines of Islamic culture, world religions, and Islamic jurisprudence.