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In Ihya 'Ulum ad-Din (The Revival of the Religious Sciences), the author explores the spiritual depth of virtually every aspect of Islam. The book presents Imam al-Ghazali's profound insights regarding man's lifelong struggle to draw closer to Allah in a simple framework, providing the reader with a step-by-step tried and proven method for spiritual development. The result is an essential guide to improving one's relationship with both the Creator and the creation and a perfect introduction to Imam al-Ghazali's other great works.About the AuthorThe Proof of Islam Imam Abu Hamid Müammad ibn Muhammad al-Ghazali (d. 1111)-jurist, legal theorist, logician, theologian, and mystic was a master of both the outer and inner sciences of the Shari'ah who is regarded by many as the greatest Muslim thinker to have lived after the Pious Predecessors. Credited with dealing a death blow to Aristotelian philosophy in the Muslim world and bringing authentic Islamic spirituality into the mainstream, his life and thoughts were highly influential in shaping medieval society's spiritual values and practices and are no less relevant today.

The book aims to highlight the magnificent and valuable work of old jurists and modern scholars in contracts and transactions.The book has been written to serve as a textbook for the subject of 'Islamic Law of Contract' studied by the students of L.L.B at International Islamic University as a part of their prescribed scheme of study. It may also prove to be helpful for students of Economics and Business Administration and for all those who are interested in studying the Business Law of Islam. The book is divided into two parts. The first part deals with the general theory of contracts in Islam wherein topics such as general principles of contracts, elements of a contract, delegated authority, division of contracts into valid, voidable and void contracts, gharar, Riba, extrinsic conditions, defect of consent, and the classification of contracts concerning their subject matter have been discussed. The second part deals with specific contracts such as contracts of sale, leasing, partnership, mudãrabah, suretyship, and assignment of debt.While dealing with these contacts, both theory and practice have been emphasised. For example, under mudarabah contracts, not only have the conditions of mudarabah in fiqh been identified, but their banking applications have also been discussed.

The Mishkat Al-Anwar, literally translated "The Niche for Lights," is a theological and philosophical sufi text by the well-known Muhammad Al-Ghazzali. Though the exact date of its writing is unknown, it was authored after his opus Ihya' ulum al-din, or Revival of Religious Sciences. The work focuses on expanding upon the meaning behind a verse in the Qu'ran-the Light Verse (S. 24, 35)-and upon the Veils Tradition in Islam. The book is divided into three sections; in the first Al-Ghazali deconstructs the word "light" and all its meanings, in the second he discusses the symbolic language in the Qu'ran and Muslim traditions, and in the third he applies his findings to the verse and tradition itself. Abu hamed Muhammad ibn Muhammad Al Ghazali (1058-1111) was a Persian Islamic philosopher, theologian, psychologist, and mystic, known today as one of the most famous Sunni scholars in history, sometimes cited as next-in-importance only to Muhammad. Born in Tus, Al-Ghazzali was a pioneer of methodic doubt; his work The Incoherence of Philosophers shifted early Islamic philosophy from metaphysics to the theory of occasionalism, an Islamic doctrine that states cause-and-effect is controlled by God. He also succeeded in bringing orthodox Islam in contact with Sufism. The author of more than 70 books on various subjects, his influence continues to stretch far and wide even today.

Delve into the extraordinary life of a man whose impact on history remains unparalleled. In the pages of this concise biography, we journey through the remarkable 23 years that defined Muhammad's (saw) legacy, a legacy that continues to shape the lives of millions worldwide. His character and unwavering commitment transformed not only the course of history but also the customs, manners, and economic activities of diverse communities across the globe.Muhammad's (saw) influence, as you'll discover, transcends time and boundaries, with his every action and word echoing through the ages. Unlike other great figures in history, Muhammad's (saw) sway over humanity is ever-expanding. This profound influence is meticulously explored, revealing how even the smallest details of his life, from how he mounted an animal to his personal preferences, continue to be emulated by countless individuals worldwide.Crafting a comprehensive portrait of such a multifaceted figure is no easy feat, given the wealth of meticulously documented details about his life. Yet, this succinct account aims to provide a glimpse into the transformative journey he undertook, from the initial call to his ultimate triumph. Alongside this historical narrative, you'll gain insights into Muhammad's (saw) character, his profound sayings, moments of prayer, awe-inspiring miracles, and prescient predictions.

This remarkable book offers a comprehensive overview of the history of the Islamic Caliphate and its influential caliphs, spanning up to the era of Imam As-Suyuti. Renowned for his prolific scholarship, Imam As-Suyuti's profound insights are invaluable despite limited biographical details. With references from his extensive works and contemporary accounts, this volume delves into intricate histories, chronicling figures like Khalif Abu Bakr, Umar ibn al-Khattab, Uthman bin Affan, Ali bin Abi Talib, and Hasan bin Ali.Encompassing the Banu Ummayyah dynasty, the book provides sketches of each caliph, unveiling their characters, ascension to power, pivotal events during their reigns, and eventual downfalls. It explores the Ummayad dynasty, from Muawiyah bin Abi Sufyan through civil disruptions to the brief reign of Abdullah bin Zubayr. The narrative extends to Abdul Malik bin Marwan and his successors, notably Marwan al-Himar, followed by Abbasid rulers starting with Abu'l Abbas al-Saffah.The book traverses the Egyptian Caliphate after the Mongol conquest of Baghdad, culminating with Al Mutawakkil A'la'llah Abu Izz's demise in 903 Hijri (29 September 1497). Concluding with a succinct overview of the Umayyad dynasty of Spain, Imam Suyuti masterfully encapsulates significant historical epochs.With a comprehensive table of covered caliphs and an index of proper names, this work is an indispensable resource for those delving into the intricacies of Islamic history.

INTRODUCTIONPREFACEXVIII. THE BOOK OF NIKAH (MARRIAGE)XIX. THE BOOK OF TALAQ (DIVORCE)XX. THE BOOK OF AL-ILA' (VOW OF CONTINENCE) XXI. THE BOOK OF ZIHAR (INJURIOUS ASSIMILATION) XXII. THE BOOK OF LI'AN (IMPRECATION) XXIII. THE BOOK OF IHDAD (MOURNING)XXIV. THE BOOK OF BUYU' (SALES) XXV. THE BOOK OF SARF (EXCHANGE)XXVI. THE BOOK OF SALAM (ADVANCE PAYMENT) XXVII. THE BOOK OF KHIYAR (SALE WITH AN OPTION) XXVIII. THE BOOK OF MURABAHA (SALE AT STATED COST PRICE) XXIX. THE BOOK OF THE 'ARIYYA (ADVANCE SALE) XXX. THE BOOK OF IJARA (HIRE) XXXI. THE BOOK OF JU'L (WAGES) XXXII. THE BOOK OF QIRAD (SPECULATIVE PARTNERSHIP) XXXIII. THE BOOK OF MUSAQAH (CROP SHARING) XXXIV. THE BOOK OF SHARIKA (PARTNERSHIP)XXXV. THE BOOK OF SHUF'A (PRE-EMPTION) XXXVI. THE BOOK OF QISMA (DIVISION; PARTITION)XXX VII. THE BOOK OF RAHN (SECURITY FOR A DEBT; PLEDGE; MORTGAGE)XXXVIII. THE BOOK OF HAJR (INTERDICTION) XXXIX. THE BOOK OF TAFLIS (INSOLVENCY; BANKRUPTCY) XL. THE BOOK OF SULH (SETTLEMENT; NEGOTIATION) XLI. THE BOOK OF KAFALA (SURETY) XLII. THE BOOK OF HAWALA (TRANSFER OF DEBT; ENDORSEMENT) XLIII. THE BOOK OF WAKALA (AGENCY) XLIV. THE BOOK OF LUQTA(FOUND PROPERTY) XLV. THE BOOK OF WADI'A (DEPOSIT; BAILMENT) XLVI. THE BOOK OF 'ARIYA (COMMODITY LOAN) XLVII. THE BOOK OF GHASB (USURPATION) XLVIII. THE BOOK OF ISTIHQAQ (RESTITUTION; THIRD-PARTY RIGHTS)XLIX. THE BOOK OF HIBAT (GIFTS) L. THE BOOK OF WASAYA (BEQUESTS)LI. THE BOOK OF FARA'ID (INHERITANCE)LII. THE BOOK OF 'ITQ (MANUMISSION; EMANCIPATION) LIII. THE BOOK OF KITABA (MANUMISSION BY CONTRACT)LTV. THE BOOK OF TADBIR (MANUMISSION AT THE DEATH OF OWNER)LV. THE BOOK OF UMMAHAT AL-AWLAD (SLAVE-WOMEN BEARING THEIR MASTER'S CHILD) LVI. THE BOOK OF JINAYAT (OFFENCES) LVII. THE BOOK OF AQDIYA (JUDGMENTS)

The well-known Book on Khilaf, a discipline that records and analyses the differences among Muslim Jurists. This Book is part of a series of Arabic Works, made available in English by the 'Center for Muslim Contribution to Civilization.Ibn Rushd's Bidayat al-Mujtahid (The Distinguished Jurist's Primer) occupies a unique place among the authoritative manuals of Islamic law. It is designed to prepare the jurist for the task of the mujtahid, the independent jurist, who derives the law and lays down precedents to be followed by the judge in the administration of justice. In this manual Ibn Rushd traces most of the issues of Islamic law, describing not only what the law is, but also elaborating the methodology of some of the greatest legal minds in Islam to show how such laws were derived.This text provides a still-relevant basis for the interpretation and formulation of Islamic law. Combining his legal and philosophical knowledge, Ibn Rushd transcends the boundaries of different schools and presents a critical analysis of the opinions of the famous Muslim jurists and their methodologies.The legal subject areas covered include marriage and divorce; sale and exchange of goods; wages, crop-sharing and speculative partnership; security for debts and insolvency; gifts, bequests and inheritance; and offences and judgements.

Two major elements drove me to shoulder the responsibility of introducing a publication of such as imminent Imam like Ibn Taymiyyah to those who learn Islam from English Literature. The first is the author who, undoubtedly, needs no word that may attempt to crystallize his stance among other jurists, be they of his time or any other generation of place. The second is the subject itself which grasps the interest of the people at any time. As men and women enjoy an equal share as to rights, responsibilities and duties, all of which are best suiting her nature. Since science confirmed that woman is created with so many differences in her biological nature, physical capabilities and mental faculties, it would be unfair to assign her the same responsibilities, duties and rights as man. In other words, there is a difference between similarity and equality. As man and woman are not the same in terms of biological nature, physical capabilities and mental faculties, so they are not the same and it would be injustice to deal with both the same. But to put into consideration this difference of nature is regarded as the core of justice and equality, the methodology adopted by Islam, the religion of the Creator of both man and woman.

This study deals with the concept, rules and application of Qiyas as developed in the medieval period. The early chapters contain a general treatment of this principle. These are followed by chapters relating to definition of Qiyas, the original and the parallel case. The most difficult problem in Qiyas is the illah. We have extensively dealt with it dividing it into seven chapters. The Chapters relating to condition (shart), cause (sabab) and impediments (mawani') have also been included, as they are indirectly connected with the 'illah. As istihsan is a latent analogy (qiyas khafi), we have dealt with this problem in a separate chapter.Qiyas has remained all along a controversial subject. We have therefore analysed the points of view of its exponents and adversaries, and discussed their arguments in greater detail.

This book, originally presented as a paper to the Second World Conference on Muslim Education in 1980, for the first time in contemporary Islamic thinking and in a clear and coherent manner, elaborates new and originally conceived ideas and definitions. Key concepts such as religion (din), man (insan), knowledge (ma'rifah and `ilm), wisdom (hikmah), justice (`adl), right action (`amal and adab) are discussed, elaborated and formulated into a framework for an Islamic philosophy of education. The concept of methodology of scientific research and the study of nature along the lines of Quranic interpretation (tafsir and ta'wil), the islamization of languages and its relation to the Muslim mind and worldview, and the differences between tarbiyyah, ta'dib and ta'lim are all discussed. This is a book of definitions relating to the essential elements in the concept of education and the educational process as envisaged in Islam. Essential reading for Muslim educators and all those interested in Islamic philosophy and islamization of knowledgeSyed Muhammad Naquib Al Attas is a world renowned scholar with over twenty books to his name, as well as many articles in both English and Malay on Islam in various fields - Islamic philosophy, theology and metaphysics, history, literature, art and civilization, religion and education. Some of his works have been translated into Arabic, Persian, Turkish, Urdu, French, German, Russian, Bosnian, Japanese, Korean, Hindi, Malayalam and Indonesian. Professor Al-Attas is Founder Director of the International Institute of Islamic thought and Civilization (ISTAC) which was founded in Kuala Lumpur in 1987 and which began operation officially in 1991. As a research and post graduate institution of higher learning, ISTAC was conceived by Professor al-Attas as a way to realisze this seminal ideas for the creation of true Islamic University providing proper Islamic education through the incoporation of his original ideas and methods for the Islamization of knowledge.

In the 11th Century AD, there was a significant deterioration in Muslim's belief and observance of the Shariah as a result of the evil influence of AlFarabi and IbnSina's Neoplatonic philosophy, of Shia Batinism, of false Sufis and evil religious scholars. It was at this time of laxity in beliefs and practices that Abu Hamid Muhammad Al Ghazali (D 505 Hijri) flourished as a renewer (Mujaddid) of the deen and as one of the greatest intellectuals of Islamic history.Well-versed in almost all major intellectual disciplines of the time, Al-Ghazali refuted the prevailing false beliefs entirely and exposed the wrongness of existing practices. As substitutes to these, he presented a belief system following the Ashari Sunni tradition and a method of practices in the light of the Quran and the Sunnah, Fiqh, Sufism and his own thoughts and experiences. This system of practices may be called Al Ghazalis theory of Islamic guidance, an aspect of which is set forth in the Present work.Guidance (hidayat) on the path to God and piety (taqwa) are emphasized in the Qur'an. Al-Ghazali (d. 1111 A.D.), the greatest Muslim intellectual and sufi of all times, teaches that these two Qur'anic ideals have a beginning and an end, an outward aspect and an inward and that no one can reach the end except after completing the beginning. What the beginning part is and how to acquire it, are described in al-Ghazali's book Bidayat al-Hidaya, translated into English with introduction, running commentary and notes by Prof. Dr. M.A. Quasem under the title Al-Ghazali on Islamic Guidance.In this book, guidance is identified with piety. The beginning of guidance or piety is described as (1) Proper performance of the acts of worship related to the body, (2) Avoidance of sins, (3) Observance of etiquettes of companionship with people. These three requirements are discussed, How the time from dawn to night and how the time between sunrise and midday should be passed by one seeking to achieve the beginning part of guidance or piety are suggested in the book. What should be the correct motive of religious knowledge is also determined. The book is like a valuable manual of daily life for a practising Muslim.

Written 40 years ago, Islam and Secularism is one of the most creative and original works of a Muslim thinker in the contemporary Muslim world. The author deals with fundamental problems faced by contemporary Muslims and provides real solutions, beginning with a discussion on 'The Contemporary Western Christian Background' in Chapter (I), followed by his analysis of the concepts (which he newly defines) of 'secular', 'secularization', and 'secularism' in Chapter (II). All this is then contrasted in Chapter (IV) of the book entitled 'Islam: The Concept of Religion and the Foundation of Ethics and Morality'.Based on all the preceding explanation, the author proceeds to analyze the Muslim 'dilemma' by declaring that it should be resolved primarily through what he calls the "dewesternization of knowledge" or, conversely, the "islamization of contemporary knowledge", an original concept conceived and elucidated by the author for the past five decades. Numerous original and profound ideas are contained in this book-arrived at chiefly through critical study of the Muslim tradition-such as the concepts of d¿n, 'adl, ¿ikmah, adab, ma'n¿, and ta'd¿b, and their significance in the development of an Islamic system of education.The rationale for the Islamization of contemporary knowledge and the establishment of a truly Islamic university was in fact provided for the first time in contemporary Muslim thought by this author long before the appearance of the present book, which explains these interconnected subjects more concisely. Further, the appendix entitled, 'On Islamization: The Case of the Malay-Indonesian Archipelago' is an actual explanation and application of the seminal ideas discussed in the book. This is a must-read for all Muslims and those concerned with the problems and effects of secularization in our world today.Islam and Secularism is a development of ideas contained in the many paragraphs of another book in Malay entitled: Risalah Untuk Kaum Muslimin, which the author wrote and completed during the first few months of 1974. Due to many circumstances which demanded the author's attention at home and ahmad, however, the Risalah has not yet been sent to the press.In this book, what is contained in Chapter III was composed and completed during the month of Ramä¿n of 1395 (1975), and delivered as a Lecture under the same title to the International Islamic Conference held in April 1976 at the Royal Commonwealth Society, London, in conjunction with the World of Islam Festival celebrated there that year. It was published as a monograph in the same year by the Muslim Youth Movement of Malaysia (ABIM), Kuala Lumpur, and in 1978 it appeared, together with other Lectures delivered on the same occasion by various Muslim scholars, in a book of one volume entitled: The Challenge of Islam, edited by Altaf Gauhar and published by the Islamic Council of Europe, London.All the other Chapters of the book were begun in March 1977 and completed in April of the same year, during my appointment as Visiting Scholar and Professor of Islamics at the Department of Religion, Temple University, Philadelphia, U.S.A., in the Winter and Spring of 1976-1977. What is contained in Chapter V was presented as a Paper entitled: "Preliminary Thoughts on the Nature of Knowledge and the Definition and Aims of Education", addressed to the First World Conference on Muslim Education held at Mecca in April 1977. It will appear, together with other selected Papers of the Conference, in a book entitled: Aims and Objectives of Islamic Education, edited with an introduction by the author and published by King Abdulaziz University and Hodder & Stoughton, London, 1979, as one of a series of seven books.

Futuh al-Ghaib of Abd Al Qadir al-Jilani Perhaps the most well known collection of Shaykh Abd Al Qadir Al-Jilani's ,discourses. These short and powerful discourses cover topics of interest to every seeker of the spiritual path. A glimpse at the some of the topics covered will reassure the reader that the Shaykh is addressing issues that are as pertinent in this day and age as the day he spoke about them so many hundreds of years agoAbout Shaikh 'Abd al-Qadir al-Jilani Shaikh 'Abd al-Qadir al-Jilani In A.H. 488, at the age of eighteen, left his native province to become a student in the great capital city of Baghdaad, the hub of political, commercial and cultural activity, and the center of religious learning in the world of Islaam. After studying traditional sciences under such teachers as the prominent Hanbalii jurist [faqiih], Abuu Sa'd 'Alii al-Mukharrimii, he encountered a more spiritually oriented instructor in the saintly person of Abu'l-Khair Hammaad ad-Dabbaas.Then, instead of embarking on his own professorial career, he abandoned the city and spent twenty-five years as a wanderer in the desert regions of 'Iraq. He was over fifty years old by the time he returned to Baghdaad, in A.H. 521/1127 C.E., and began to preach in public. His hearers were profoundly affected by the style and content of his lectures, and his reputation grew and spread through all sections of society. He moved into the school [madrasa] belonging to his old teacher al-Mukharrimii, but the premises eventually proved inadequate. In the words of Shaikh Muzaffer Ozak Efendi: 'The venerable 'Abd al-Qadir al-Jilani passed on to the Realm of Divine Beauty in A.H. 561/1166 C.E.,

Islam is a practical religion dealing with the warring traits of human nature and bending them to the Straight Path. It has discarded the law of the jungle, and the motto of might is right. The Islamic concept of justice is positive. It does not stop at the negation of the wrong but goes forward to promote the right so that there remains no incompatibility between the so-called justice and what is really just and equitable. The concept of Islamic justice does not permit prejudice against anyone. The Quranic Injunction is:"...and let not the hatred of any people seduce you that ye deal not justly...." [TMQ Surah Maidah: 8]Under Islam, justice is the sum total of life. To do injustice is sinful. To suffer injustice calls for positive remedial action on the part of Muslims. Such action might mean even the supreme sacrifice of one's life for the sake of justice. This book is an English rendering of a popular Arabic book entitled Adab Al Qadi, Written by the renowned Muslim Jurist Imam Khassaf. In this book, the learned author has favored us with the basic principle of the Islamic judicial system and that of the Judiciary in the light of the Holy Quran and the Sunnah. The Learned Translator of this book Justice Dr.Muneer Ahmad Mughal, was himself a Judge of the Lahore High Court, Lahore. He has perfect hold on the subject and over both the languages.

Shaikh Muhammad al-Tahir ibn Ashur is the most renowned Zaytuna Imam and one of the great Islamic scholars of the 20th century. The publication of this translation of Shaikh Ibn Ashur's Treatise on Maqasid al-Shari'ah is a breakthrough in studies on Islamic law in the English language. In this book, Ibn Ashur proposed Maqasid as a methodology for the renewal of the theory of Islamic law, which has not undergone any serious development since the era of the great imams. Ibn Ashur - quite courageously - also addressed the sensitive topic of the intents/Maqasid of Prophet Muhammad (SAAS) behind his actions and decisions. He introduced criteria to differentiate between the Prophetic traditions that were meant to be part of Islamic law and the Prophetic actions/ sayings that were meant to be for the sake of specific purposes such as political leadership, court judgment, friendly advice, and conflict resolution. But Ibn Ashur's most significant contribution in this book has been the development of new Maqasid by coining new, contemporary terminology that was never formulated in traditional usul al-fiqh. For example, Ibn Ashur developed the theory of the 'preservation of lineage' into 'the preservation of the family system', the 'protection of true belief' into 'freedom of beliefs, etc. He also introduced the concepts of 'orderliness', 'natural disposition', 'freedom', 'rights', 'civility', and 'equality' as Maqasid in their own right, and upon which the whole Islamic law is based. This development opens excellent opportunities for Islamic law to address current and real challenges for Muslim societies and Muslim minorities.

Al-'Uboodiyah, literally, is that state in which a person subdues himself with humility and love to the will of someone else. One can easily enslave himself to any created being. This type of 'Uboodiyah surely leads to sadness, humiliation, and transgression; it is then the enslavement by false idols. But devoting oneself to the Creator (swt) of all the beings and submitting to His (awj) Command leads to nothing but happiness, nobility and justice; and that is the beloved 'Uboodiyah.

The oldest collection of Legal Maxims that has reached us is the Risalah 'usul, al-Karkhi (260AH-340AH) By deep study of these 'usul it reveals that they are inclusive of qawa`id, dawabit, 'usul, and kulliyat. Some of them have the status of such general kulliyat that can be declared as the collective asset of Islamic Fiqh and some 'usul are such which may be useful in knowing the effective cause of Fiqhi values and to know the solution of Fiqhi problems according to the Hanafi way of proving a thing (istidlal) and the Hanafi style of logical deduction on a legal question (ijtihad) by a learned and enlightened doctor (Mujtahid). Imam al-Karkhi is the author of the first existing book on legal maxims. "...The style of Imam Karkhi is that he states the legal maxim in a small sentence while Imam Nasafi gives brief example. The principle and the example are so concise that a person who is not well-versed in Fiqh is not in a position to easily get the benefit of it. Here it should be remembered that the legal maxims of Imam Karkhi have undergone the process of refinement in the later centuries, and almost all the maxims at present are not in their original shape that was given to them by Imam Karkhi. For instance, out of the ninety-nine legal maxims given in Al-Majallah, only one maxim (article no. 4 of Al-Majallah) is partially stated according to the form of the first maxim of Al-'usul of Imam Karkhi. Otherwise, all the remaining maxims are present in Al-Majallah so far as their meanings are concerned, but the words and statements are not the same which were given to them by Imam Karkhi."[1] Abul Hasan al Karkhi was a Hanafi Faqhi who wrote al Usul (d 340 H). He is among those who is known as al Mujtahidin Fil Masail; He was a contemporary of Imam ibn Majah, Abu Daud, Tirmidhi and Nasai.

The Purpose of this book is to describe the adminstrative and cultural aspects of Islamic history in a concise yet comprehensive way. This book deals not only with the political and economic but gives a full account of the social and cultural history from the City state of Madina to the Royal court of Ispahan. The author has tried to present a true picture of the Islamic civilization, rich with immense variety of literature and arts. The growth and development of Islamic culture, the real spirit of Islamic sciences, and all the branches of knowledge such as Astronomy, Mathematics, Geography, botany, Medicine, Agriculture, Agronomy, and Education are dealt with within the following chapters. This book comprises of six parts - the first part begins with Foundations of the Islamic State, and covers the administrative and political institutions of the righteous Caliphate. The second deals with the Umayyads and the third is the history of intellectual development under the Abbasids of Baghdad. The fourth describes the growth of Moorish Civilization. The fifth deals with the political and cultural history of the Fatimids. The sixth covers the political and cultural heritage of Safavids of Iran. The last part deals with general topics, Islamic Culture, science, culture and eminent scholars of Medieval Islam. The author has also in order to give the background briefly, dealt with its political and economic history. The purpose of this book is to describe the administrative and cultural aspects of Islamic history in a concise yet comprehensive way.In order to give a brief background, the author has also dealt with the subject of the Islamic political and economic history

Abul Hasan Ali An-Nadwi: A Man of Hope Through a Century of Turmoil by Syed Iqbal Zaheer is a book that delves into the life and legacy of Ali Miyan, a moralist and spiritualist who believed in the importance of studying the past to understand the present and future of the Ummah. In a time when some scholars advocate for a fresh agenda. Abul Hasan Ali saw the Ummah's journey into the future as a continuation of the past, following the path of the Salaf, the Imams, the Mujaddidun, renowned scholars, and the great Sufis. This book is a tribute to a man who dedicated his life to the betterment of the Ummah and whose teachings continue to inspire hope and faith in a century of turmoil. This book is a must-read for anyone interested in the history and future of the Ummah.

This is a translation of Kitab al-Tilawah, one of the chapters from Imam al-Nawawi's book, al-Adhkar. It contains essential information for all those who are Hafizul Qur'an or are studying to achieve that, or simply anyone who recites the Noble Qur'an.Imam Muhyi al-Din Abu Zakariya Yahya bin Sharaf al-Nawawi, for short Imam Nawawi, was born in the village of Nawa near Damascus in 631 A.H. (1233 A.D.). He grew up in Nawa and, at the age of nineteen, went to study in Damascus, which was considered the center of learning and scholarship.During his stay at Damascus, Imam Nawawi studied from more than twenty celebrated teachers, regarded as masters and authorities of their fields and disciplines. He studied Hadith, Islamic jurisprudence and principles, syntax and Etymology from great scholars such as Abu Ibrahim Ishaq bin Ahmad AI-Maghribi, Abu Muhammad Abdur-Rahman bin Ibrahim Al-Fazari, Radiyuddin Abu Ishaq Ibrahim bin Abu Hafs Umar bin Mudar Al-Mudari, Abu Ishaq Ibrahim bin Isa Al-Muradi, Abul-Baqa Khalid bin Yusuf An-Nablusi, and Abul-Abbas Ahmad bin Salim Al-Misri.Imam Nawawi had an endless thirst for knowledge. He used to read twelve lessons daily and wrote commentaries on every lesson. Whatever books he read, he would write marginal notes and explanations on each book. His intelligence, hard work, love, devotion, and absorption in his studies amazed his teachers, and they became fond of him and began to praise and admire him. Allah had also conferred upon him the gift of fast memorization and depth of thought. Imam Nawawi made full benefit of his God-given qualities and potentialities and earned the highest degree of honor. Imam Nawawi led a life of singular piety, righteousness, and simplicity. After over 20 years, he returned to his hometown. Soon after his arrival at Nawa, he fell ill and died in 676 A.H. (1278 AD).

Editor's note: In his masterpiece, Ihya 'Ulum al-Din, Imam al-Ghazali writes passionately about the evils of not acting on knowledge and the signs of the 'ulama of the hereafter. A condensed version of this lengthy passage was rendered into Urdu by Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhalawi and produced in part two of Fada'il-i-Sadaqat, which was subsequently translated from Urdu into English by M. Tayyab Bakhsh Badayuni.These twelve signs have, under the instructions of Dr. Hanif Kamal, been edited and are now being reproduced on Deoband.org; this is primarily for the benefit of the editor, the 'ulama in general, and - since we live in confusing and delicate times - for the general lay populace to allow them to identify the true inheritors of the prophets (peace be upon them).I pray Allah Most High grants us all, through His divine accordance, the correct understanding of His din, the ability to live according to His noble wishes and desires, and acceptance to serve His din with sincerity. - Ismaeel Nakhuda

As Siraji Fil Mirath is the famous Hanafi treatise on inheritance law, Sajawandi's Al Siraji Fil Mirath (known also as al-Faraid as Sirajiyyah, Al Faraid al Sajawandiyyah and just al Siraji). Al Siraji is used as a text in many Islamic seminaries. This publication is a translation of the book which was undertaken by the Colonial judge in Calcutta, Sir William Jones.Al Siraji is a standard text in many Islamic seminaries. It is also used by lawyers and judges who deal with inheritance cases. The book has been translated into several languages, including English, French, and Urdu.

The Miracles of the Prophet (saw) is an outstanding book of Al-Muhaddith Ibn Katheer which deals with the miracles performed by the Prophet (saw) over the twenty-three years of prophecy. About the AuthorAl Hafidh Ibn Katheer was born in Busra, located in Modern day Syria, in the year 701 AH, 1303 CE. After his father's death, Ibn Katheer traveled with his brother to Syria during the year 707 AH to seek knowledge. He was known to have a strong memory and a fine understanding. Ibn Hajr said: "He was the representative of the science of Hadith among the scholars of jurisprudence and during his lifetime, he authored books that benefited people even after his death. He rose to be among the most prominent scholars specializing in the science of hadith, history, and exegesis (Tafsir). He died in the month of Sha'ban in the year 774 AH - 1373 CE in Damascus and was buried at the cemetery of Al-Sufiyah beside Ibn Taymiyyah.

"Al-Ghazali: A Study in Islamic Epistemology" is a book written by Mustafa Abu Sway that explores the development of Al-Ghazali's epistemology. The book questions the claim that Al-Ghazaliy abandoned Sufism for the method of the traditionalists.It analyzes Al-Ghazali's approach to acquiring certainty, methodological scepticism, foundationalism, attitude to authoritative instruction (tälim), and philosophical demonstration and Sufism in his epistemology.The book is a valuable resource for scholars of Islamic philosophy and Sufism.

One of the most important characteristics which form a perfect and concrete example of the Prophet Muhammad (saw) is the way he lived his family life. He established a superior, most virtuous and happiest home with his wives who had different ages, cultures, abilities and characters.That home that he established was so full of patience and beauty that the scent of happiness covered them even though, for days, they were not able to cook a single hot meal (due to lack of food). In addition, in that holy home, the room of each wife was merely a place to lay one's head. However, in that home the most delicious provisions were acceptance, patience, and submission. His education method that he practiced in his family life filled their hearts with a limitless devotion and affection. No wife can love their husband to the degree that the Holy Mothers loved the Prophet (saw). No husband can love his wife to the degree of the Messenger's love for his holy wives. No child can love his or her father to the degree that Hz. Fatima loved her father. No father can love their child as much as Allah's Messenger loved Hz. Fatima. This is also true for grandchildren...Our mother Hz. Fatima, the apple of the eye of the Ehl- Bayt, who was one of the rare roses of this exceptional rose garden, means many things to the mothers and fathers these days: her life was short but adorned with taqwa, the awareness of Allah (swt). She shows them, in a lively way, that raising a child required a big effort and responsibility and that the children's futures were in Allah's hands.The only purpose in that spiritual home; which had between its members a sense of deep affection, sacrifice, and attachment; was the reaching of Allah's acceptance. in that home the biggest worry was about losing Allah's (swt) and His Messenger's (saw) affection and acceptance.The Prophet's (saw) exceptional wives, were the recipient of the honor of being the "Mothers of the Believers" by Allah's command. They observed the Prophet (saw) as he received the inspirations of Quran, and while he was praying, while he was reading Quran, eating, speaking, and sleeping: shortly, in every point of life, they were cognizant of his spiritual mysteries which were far from all other eyes.They past their lives with the sensitivity of deserving this big honor and virtue and they became, to the women of the ummah (community), the best guides and teachers. Thousands of hadiths were reported from them which explain the characteristics, attitude and sunnet (actions and sayings) of the Prophet (saw).The book that is in your hands; which tells the story of the perfect human and family head, and also that of his family life and his wives; is like the summary of this very important and detailed subject.In society today; where many social and family problems are lived and divorce increases day by day, and the struggling children of these broken homes increase; we need to know the holy and model home of the Prophet (saw) very much: to the degree that we can smell the compassion, mercy, peace and inspiration!

The Book in hand is a summary of the Faiths and beliefs of mainstream Muslims Spread all over the globe. Muslim Scholars are unanimous in opinion that the articles of faith, as formulated by Imam Tahawi in the treatise reproduced here, most accurately reflect the mind and understanding of the earliest Muslims. It is free from incorrect interpretations, over-exemplification, and any distortion of the ideas promulgated by Islam. There is also a general agreement that the commentary on Tahawi's work as done by Abi Al-Izz is an accurate elucidation of what Tahawi meant to express. Also, it strives to be very close to the texts of the Qur'an and the prophetic saying, and, without over-stretching the meaning, attempts to project the opinion of the great majority of scholars in matters about the Islamic creed.It would be interesting for the followers of other faith to compare their faith and beliefs with those of Islam as illustrated in this standard Textual work that dates back to the late third Islamic century. Further, since the Muslim creed, truly dating back to the Prophetic times has never undergone revision, this book should help the non-Muslims to get an insight into the Muslim mind.

A commentary on a book on the jurisprudence (fiqh) of worship ('ibadat) according to the Hanafi school (madhhab) of Islamic law written by Imam Shurunbulali (d. 1069 h), one of the greatest jurists of his time, this work is among the most widely studied works on the subject all around the world, being a part of the traditional curriculum for students of Hanafi fiqh. The work covers Purification (kitab al-tahara), Ritual Prayer (kitab al-salat), Fasting (kitab al-sawm), Alms (kitab al-zakat) and the Pilgrimage (kitab al-hajj). About the AuthorAbu al-Ikhlas al-Hasan b. `Ammar b. `Ali b. Yusuf Shurunbalaali he was born in in 994 A/H. He became a master of jurisprudence at the hands of Abdullah al-Nahriri and Muhammad al-Mahby. He studied at the prestigious seat of learning, al-Azhar, Cairo, under the patronage of some of the most eminent scholars of his time. He later became a scholar of great repute and a copious writer whose works exceed fifty. The Shaykh passed away in 1069 A/H.

The author of the Epistle on Sufism, Abu 'l-Qasim al-Qushayri (376/986-465/1074), was a famous Sunni scholar and mystic (Sufi) from Khurasan in Iran. His Epistle is probably the most popular Sufi manual ever .Written in 437/1045, it has served as a primary textbook for many generations of Sufi novices down to the present. In it, Al-Qushayri gives us an illuminating insight into the everyday lives of Sufi devotees of the eighth to eleventh centuries C.E. and the moral and ethical dilemmas they were facing in trying to strike a delicate balance between their ascetic and mystical convictions and the exigencies of life in a society governed by rank, wealth, and military power.In al-Qushayri's narrative, the Sufi 'friends of God' (awaliya') are depicted as the true, if uncrowned, 'kings' of this world, not those worldly rulers who appear to be lording it over the common herd of believers. Yet, even the most advanced Sufi masters should not take salvation for granted. Miracle-working, no matter how spectacular, cannot guarantee the Sufi a 'favourite outcome' in the afterlife, for it may be but a ruse on the part of God who wants to test the moral integrity of his servant. In the Epistle these and many other Sufi motifs are illustrated by the anecdotes and parables that show al-Qushayri's fellow Sufis in a wide variety of contexts: suffering from hunger and thirst in the desert, while performing pilgrimage to Mecca, participating in 'spiritual concerts', reciting the Qur'an, waging war against the 'infidel' enemy and their own desires, earning their livelihood, meditating in a retreat, praying, working miracles, interacting with the 'people of the market-place', their family members and peers, dreaming, and dying.About The AuthorAbul Qasim Al-Qushayri was a student of the Shaykh Abu `Ali al-Daqqaq, He was a muhaddith who transmitted hadith to pupils by the thousands in Naysabur, in which he fought the Mu`tazila until he fled to Makkah to protect his life, He was also a mufassir who wrote a complete commentary of the Qur'an entitled Lata'if al-isharat bi tafsir al-Qur'an (The subtleties and allusions in the commentary of the Qur'an).

Ibn Taymiyyah is often seen through a simplistic anti-rationalist prism, that is, as someone with strict and literal inclinations towards hadith which he over emphasized and preferred to acceptance of broader legal theories and principles. The present text would suffice to undermine the view. Raf al Malaam an AlAimmat al A'lam is a short text in which the reader observes Ibn Taymiyyah as a jurist Par excellence. In this treatise, which has a balanced tone and is couched in erudite language, he proceeds to argue as to why a mujtahid might depart from directly acting upon a hadith text and follow instead his methodological principles (Usul). This forms the basis of his delineating the reasons underlying the disagreements found among Muslim jurists in general and their holding differing legal opinions and proffering divergent arguments in support of those opinions.