Sunnah

Il Kitab al-Sawm, tradotto in italiano come il Libro del Digiuno, riporta una serie di Tradizioni del Profeta Muhammad ‫)ﷺ(‬ relative alla pratica cultuale del digiuno così come era praticato dal Profeta e dai Compagni con riferimenti non solo al sacro mese del Ramadan ma anche ad altre occasioni quali il Giorno di Arafah o di Ashura ed alla pratica del digiuno volontario. Gli Hadith contenuti in questa raccolta tratta dal Sahih Bukhari costituiscono un riferimento fondamentale per il musulmano che intenda conformare le proprie pratiche cultuali sia alla forma che allo spirito della Sunna del Profeta Muhammad ‫.)ﷺ(‬ Il testo è poi accompagnato da un apparato di note chiarificatrici di alcune espressioni arabe e di spiegazioni tratte dalle diverse scuole di giurisprudenza islamica. Tawasul International Centre for Publishing, Research and Dialogue è un'associazione nata al fine di promuovere una conoscenza della religione e della cultura islamica non distorta ed equilibrata. Le attività dell'associazione sono tese a diffondere la conoscenza della cultura islamica nelle sue diverse sfumature attraverso pubblicazioni, conferenze e scambi interculturali, al fine di poter aiutare gli appartenenti alle comunità religiose diverse da quella musulmana ed i musulmani stessi a distinguere i genuini insegnamenti islamici nell'interesse della pace e del reciproco rispetto tra popoli, culture e religioni diverse.

تعبير" إسلامية المعرفة" ضرورة معرفية وضرورة حضارية لا على المستوى الإسلامي وحده، بل على مستوى العالمي كله للخروج من المأزق ‏المعرفي المعاصر، والأزمة الفكرية العالمية المعاصرة‎.‎
وإسلامية المعرفة تحقق من قراءة كتاب المقروء ونعني به " القرآن"، وكتاب الكون المنظور الذي يتضمن ظواهر الوجود كافة. فالقرآن الكريم ‏والكون البديع كلاهما يدل على الآخر ويرشد إليه ويقود إلى قواعده وسننه، فالقرآن يقود إلى الكون، والكون أيضاً يقود إلى القرآن. وهذا ‏يمكن أن نطلق عليه‎ ‎‏(الجمع بين القراءتين)‏‎.‎
وحين يحدث الفصام بين القراءتين، فإن المنهاج المعرفية البشرية تقود إلى نتيجتين خطيرتين: فالذين يتعلقون فقط بالجانب الغيبي في ‏القراءة، أي بالقراءة الأولى في الوحي فإنهم يسقطون الجانب الموضوعي وعناصره من حسابهم فيتحولون بالدين إلى لاهوت وكهنوت، ‏وينتهي أصحاب هذه القراءة إلى فكر سكوني جامد يحسب خطأ على الدين والذين يتعلقون بقراءة الكون وحدة ويركزون على الجانب ‏الموضوعي في إطار القراءة الثانية،‎ ‎فإنهم ينفون البعد الغيبي الفاعل في الوجود وحركته وينتمون تدريجياً إلى الفكر الموضوعي في المعرفة الذي ‏يؤثر على النسق الحضاري‎.‎
والجمع بين القراءتين جمعاً جدلياً وتفاعلياً يشير ليس فقط إلى مناهج نظر، بل يمتد ليحرك عناصر معينة لتفعيل آليات الجمع بين ‏القراءتين وبما يحقق عناصر الوصل لا الفصل بين العلوم الشرعية والعلوم الإنسانية والاجتماعية وفي دراسة كثير من القضايا والموضوعات،‎ ‎ومن أهم فوائد هذا الكتاب أنه أشار إلى أهمية وخطورة ذلك ضمن صياغات النظام المعرفي والأصول المنهجية ومناهج التعامل مع ‏المجالات المعرفية المختلفة والتكامل فيما بينها‎. ‎

In quest'opera sono pubblicati i primi tre libri del Sahih Bukhari, la collezione dei detti e delle azioni del Profeta Muhammad ‫)ﷺ(‬ giudicati autentici dagli studiosi. I primi tre libri della raccolta, intitolati rispettivamente Il libro della rivelazione (Kitab al-Wahy), Il libro della fede (Kitab al-Iman) ed Il libro della conoscenza (Kitab al-Ilm) costituiscono un'introduzione all'Islam, alla storia della rivelazione ed ai principi della fede. Ognuno dei libri è poi accompagnato da un ricco apparato di note che rimandano di volta in volta ai versetti del Corano, alle tradizioni del Profeta ‫)ﷺ(‬ raccolte in altri libri ed agli episodi della storia islamica. Tawasul International Centre for Publishing, Research and Dialogue è un'associazione nata al fine di promuovere una conoscenza della religione e della cultura islamica non distorta ed equilibrata. Le attività dell'associazione sono tese a diffondere la conoscenza della cultura islamica nelle sue diverse sfumature attraverso pubblicazioni, conferenze e scambi interculturali, al fine di poter aiutare gli appartenenti alle comunità religiose diverse da quella musulmana ed i musulmani stessi a distinguere i genuini insegnamenti islamici nell'interesse della pace e del reciproco rispetto tra popoli, culture e religioni diverse.

This book is a translation of Marʿī b. Yūsuf al-Karmī’s (d. 1033/1623) classical Ḥanbalī law manual, Dalīl al-Ṭālib. In 1961 George M. Baroody translated the section of criminal law as part of a Masters’ thesis. The present work focuses on the sections of worship (ʿibādāt). It clearly presents the rules and regulations the Muslim community requires for purification, prayer, charity, fasting, pilgrimage, and warfare. A lengthy introduction to Islamic law and the Ḥanbalī school has been included to prepare the readers. The language employed in the translation has been kept simple, straightforward, and modern to make the work accessible to everyone who speaks English – law student or otherwise. This bilingual edition, with its parallel Arabic text, will allow readers to access the original Arabic and hopefully help with vocabulary building, oracy, and future translations. Muslims for many centuries have turned to Dalīl al-Ṭālib for study, and ultimately to be informed of their religious practices. It is hoped the translation, The Student’s Guide, will produce a similar response and convey the spirit and manner of the original owing to its style and simplicity.

Forewords by Professor Robert Gleave (University of Exeter) and Dr. Faris b. Falih al-Khazraji (Turkey).

Available here: https://daralarqam.bigcartel.com/product/the-students-guide

"أما ما نحن فيه، نحن أولاً نجعل الكتاب والسنة هي الثوابت الأصول، والمراجع التي نريد أن نستمد منها فكرنا وثقافتنا ونجعلها مرجعنا في كل شيء، نرجع إلى تراثنا الإسلامي ونقومه، ما انسجم منه مع توجيهات الكتاب والسنة ومناهجهما أخذ منه، ما صادم شيئاً من  ذلك أهمل. كذلك نرجع من إيجابيه، وننبذ سليبة. إنا نتعامل مع الموجود الفكري والحضاري والثقافي من نظرة الإنسان المستنير الذي له مراجعة ومصادر هدايته يحاكم كل شيء إليها، وبالتالي فإن لدينا الحماية الكافية وعندنا الأمن الكافي الذي يحمينا من أي انحراف أو ما يمكن أن يشكل خطراً على عقيدتنا وحضارتنا".

The Da’wah Covenant of Honor calls on all Muslims and anyone involved in da’wah activities to ‎adopt a pledge of honor regarding their noble work of inviting and calling people to the message ‎of Islam. Readers will discover the mission of da’wah and its implications for society. The ‎covenant’s principles are the keys to success for moderate Islam and can help today’s Muslims ‎differentiate themselves from extremists and promote a true and attractive image of Islam. These ‎principles derive from the Holy Qur’an and the Prophet’s authentic Sunnah. They provide an ‎intellectual, moral, educational and practical constitution for those involved in da’wah work, while ‎guiding us to moderation and keeping us from extremism and excess.‎
‎
Once accepted and applied, the principles described in this guide can promote, facilitate, and ‎encourage collaboration and understanding and greatly benefit the Muslim Ummah. The guide ‎describes and answers why, where, and how life for Allah’s sake is better. It explains important ‎facts to remember when adopting the covenant and reveals why its adoption is so crucial. This ‎comprehensive and concise resource is practical and illuminating and can be shared and ‎circulated among activists and leaders.

The covenant encompasses religiosity, implementation, society, organization, character, and ‎skills. When followed, these principles will lead to the success of the global da’wah movement and ‎facilitate the spread of Islam’s true values. Ultimately, the covenant will help activists focus on ‎fruitful accomplishments, productivity, and improving the state of the Ummah.
‎
We are witnessing a spontaneous, natural and genuine expression of the Ummah’s self-dignity ‎and the desire to revert to its true worldview. The awakening demonstrates that Islam continues to ‎be an effective influence in the daily life of many millions all over the world. Therefore, da’wah ‎activists should continue to implement the principles outlined in the covenant. It is hoped that ‎fervent and qualified activists apply this covenant and use it as a launching point for creative ‎techniques to inspire new generations of activists.
‎
While Islam addresses all aspects of life, including politics, economics, psychology, sociology, ‎habits, and traditions, political parties and their institutions should be kept separate from da’wah ‎institutions and organizations. Each sector must perform independently for better results in both ‎areas.‎
How to use this book
This comprehensive resource is practical and illuminating and may be shared and circulated ‎among activists and leaders. It may be used in multiple scenarios and adapted to a variety of ‎situations, whether da’wah is a direct objective or a means to another goal. For example, the book ‎may be used in imam and youth development programs, and as a reference for a variety of faith-‎based community groups and programs.
‎
Readers will find discussions of the challenges of da’wah as well as dos and don’ts for da’wah ‎activists. The material is organized into specific, detailed sections for easy reference. The ‎Covenant is a spiritual and practical guide that provides leaders and activists general and specific ‎ways to apply the da’wah covenant. In that way, it may be used as a launching point for creative ‎techniques to inspire new generations of activists.‎
Testimonials
‎“A successful great effort, comprehensive, and convincing in the issues of da’wah in theory and ‎practice….the Covenant goes a long way in curing the divisive concepts and behavior we witness ‎among contemporary Islamic movements.”
‎
‎“Certainly, it can offer a strong effective antidote to extremism, violence, and deviations from the ‎Qur’an directives of Ummatan wasatan: a moderate and balanced nation.”
‎
The book will “push toward unification of aims and objectives among the activists and produce ‎a spirit of cooperation in the field.”‎

« Sous le couvert d’un islam dénaturé par les ignorantistes, des fanatiques, corrupteurs de la foi, à l’aise dans l’ignominie, commettent les pires crimes contre Dieu et l’humanité. Dénaturant l’Islâm et toutes les valeurs morales, universelles, ils cultivent la discorde, la haine de l’autre, la violence et le sectarisme. S’il est indéniable que ces criminels démoniaques visent et menacent la civilisation dans son ensemble, les musulmans sont les premières victimes de leurs théories et de leurs pratiques cauchemardesques. » (Farid Gabteni)

Le Soleil se lève à l’Occident de Farid Gabteni est publié en trois tomes : Science pour l’Heure, Le Hasard Programmé et Au cœur du Qorân. Chacun des deux premiers tomes est préfacé par un docteur en histoire et philosophie des sciences, le premier par le Docteur Fouzia Madani, et le deuxième par le Docteur Ismaël Omarjee.

Ce traité scientifique, élargi à l’ensemble des Lectures du Coran, est un chef-d’oeuvre unique en son genre, il constitue une argumentation rigoureuse et irréfutable contre l’obscurantisme. De même il restitue, aux musulmans comme aux non-musulmans, le Message originel de l’Islam.

Science, conscience, paix et tolérance ; tels sont la forme et le fond du Coran et de l’Islam que nous expose magistralement l’auteur de ce livre, à travers une étude appliquée et démonstrative.

SINCE the promulgation of Islam the world has seen great changes; empires have risen and disappeared; great nationalities have been swept away making room for others; knowledge and culture have drifted from the East to the West; and with knowledge not only power but material prosperity has changed hands. Under the influence of their Prophet, a congeries of warring tribes consolidated into a nation, had for centuries carried aloft the torch of learning for the enlightenment of the world. With the fall of their dominion they ceased to be the preceptors of humanity. The younger nations who succeeded to their heritage continued some of their glory in arms but less in arts and literature. They too declined in power and influence, and now the greatest of them is but a shadow of its former self. And yet as an active, living faith, Islam has lost none of its pristine force nor the magic hold it possesses over its followers. In certain parts of the world it is spreading with greater rapidity than any other creed.    As the study of comparative religion, like the study of comparative history, acquires importance in the estimation of scholars and students, the interest in Islam as a motive power in the world will deepen. For outsiders, however, to understand its genius, and the causes of its unparalleled success in vitalising humanity, and its vast potentiality for good, it is necessary to grasp its "spirit," and its aims and aspirations from a philosophical point of view; for the Muslim who desires to act up to the prescriptions of his religion, it is essential he should understand the significance of its ethics, the true meaning of its enunciations, and learn to differentiate between the permanent and the temporary. It is only then remains, an important lever, a valuable factor, for the progress and development of the world, and be himself in a position to keep pace with the growing ethical and social needs of a living and advancing community. …...

Öz Hadis ve fıkha dair ilk döneme ait bilgileri ihtiva eden Muvatta'ın sahibi İmam Mâ-lik, rivayetçiliği ve içtihatlarıyla, fıkıh ilminin teşekkül edip gelişmesinde önemli bir rol oynamıştır. Fıkıh usûlünün fer'î ve aslî delillerini etkin bir şekilde kullanan İmam Mâlik, aslî deliller arasında yer alan sünnet delilini kendi fıkıh anlayışına özgü bazı kavramlar-la birlikte kullanmış ve İslam toplumunun sünnet anlayışını derinden etkilemiştir. İmam Mâlik'in sünnet kavramını ele alış şekli, ilk dönem sünnet uygulamasının değerini ortaya koyulması açısından önem arz etmektedir. İmam Mâlik sahih sünneti tespit etmede onun fiilen yaşanıyor olmasını bir ölçü olarak kabul etmektedir. İmam Mâlik'in yaşadığı dö-nemde hadis ıstılahlarının henüz belirgin hale gelmemiş olması ve hadisin tedvin süreci-nin tamamlanmamış olması, sünnetin değerini belirmede onun sünnet anlayışını önemli hale getirmektedir. Abstract Imam Malik who is the owner of the Muwatta comprising early information about the hadith and jurisprudence, has played an important role in the the formation and development of Islamic law by means of his transmissions and jurisprudence. Imam Mâlik who used effectively primary and secondary evidences of the fiqh methodology has used the sunnah which is located among the main evidences with some concepts specific to his understanding of fiqh and has affected deeply the understanding of sunna by the Islamic society. Imam Malik's way of dealing with the concept of sunnah is important to reveal the value of the practice of the sunna during the first period. Imam Malik has accepted the actual practice of the sunnah as a benchmark in determining the authentic sunnah. The fact that Imam Malik lived in a period in which the terminology of hadith has not been established clearly and the collection process of hadith has not been completed, makes his understanding of sunnah important in determining the value of sunnah.

هذا الكتاب ضميمة لمجموعة من المجالس التي عقدها المؤلف لإملاء الأحاديث والأخبار من حفظه ولفظه بأسانيده إلى المؤلفين وكتبهم، بحيث لا يزيد المجلس الواحد عن حديث وخبر أو شعر أو قصة.

وغالبا ما يكون اختيار الإسناد الذي يسوقه للطيفة إسنادية، كعلوّ أو تسلسل، أو قرب من مؤلف كتابٍ، أو غير ذلك. وكثيرا ما يلتقي المملي بكتب أصحاب المسلسلات أو الأربعينيات أو العوالي والمشيخات.

ويعلق المؤلف على غالب ما يذكره من الأحاديث والأخبار بذكر من صححه أو ضعّفه، ويشرح غريبه وشيئا من معناه.

وكانت مجالس الإملاء هذه تُعقد في جامع شمس الدين أبي محمود الحنفي، تُعقد كل يوم جمعة عقب درس الشمائل المحمدية كما ذكر المؤلف، وعدد المجالس التي أملاها خمسة وثلاثون مجلسا، ساق فيها سبعين حديثا وخبرا وقصة.

Without a doubt, the Qur’an is beautiful, indeed, the most beautiful literary composition the Arabic ‎language has ever known. It signified the divine presence itself and commanded the greatest honor. The ‎proof that the Qur’an was the word of God devolved upon the Qur’an itself. The Qur’an, Muhammad ‎claimed with Qur’anic approval, indeed dictation, is so beautiful that it is inimitable; it is so inimitable ‎that it is miraculous. It is therefore not the work of humans but of God. This character of the Qur’an is ‎called its i’jaz. The Sunnah as concretization of the vision, or materialization of the ideal, translated ‎theory into reality. In it, the values of Islam were given form and became alive. They throbbed with ‎moving power. The Sunnah supplied the missing link between thinking and doing, between ideational ‎apperception and action, between thought and life and history.‎

Methodology holds an important place in the understanding and interpretation
of religious texts. Methodology takes shape as a result of the centuries-long e􀄛orts of
understanding and general approaches. The Muslim generations have had no problem
concerning the textual authenticity of the Qur’an for its text has been transmi􀄴ed
to us by a large number of people in each generation. So, the Muslim scholars have
focused their studies on the understanding and interpretation of it.
The textual authenticity of sunnah or the prophetic traditions as the second source
of authority in Islam a􀄞er the Qur’an, however, has been the primary concern of the
early and later generations of Muslim scholars, exerting their minds greatly. The scholars
of hadith have been blamed for failing to produce adequate studies concerning the
understanding of hadiths because they have been grossed in the studies purely related
to the determination of their textual authenticity. Though there have been done some
hadith studies of the former type which has been referred to as 􀄙qh al-hadith, gharib
al-hadith, asbab wurud al-hadith, etc., they are considered inadequate.
It has been claimed that Methodology of Islamic Law (Usul al-Fiqh) is the only
Islamic discipline that has developed a distinct hermeneutics of its own. On the other
hand, some general rules have been laid down in a􀄴empt to solve legal issues. But it is
a fact that Methodology of Islamic Law tends to regard sunnah as only a legal source,
and, in fact, it is not such. Hence, there is a clear need for new intellectual endeavors
apart from those made by the experts of Methodologies of Hadith and Islamic Law.

Kitab suci al-qur’an merupakan kitab pedoman bagi manusia sebagai hudan linnas.  Sebagai pedoman, petunjuk dan acuan dalam menjalani kehidupan pribadi, berkeluarga, bermasyarakat, berbangsa dan bernegara. Berbagai petunjuk-petunjuk dan arahan tentang bergaul dengan manusia, bahkan dengan alam semesta sehingga terjadi harmonisasi antara sesama makhluk Allah yang hidup dimuka bumi ini.  Lebih dari itu, Al-qur’an juga merupakan sumber pendidikan dan ilmu pengetahuan. Sosok kepribadian Nabi Muhammad Saw merupakan seorang murabbi, seorang muallim dan muaddib, yang paling berhasil mendidik masyarakat, sehingga beliau diakui sebagai orang nomor satu paling berpengaruh di dunia sepanjang sejarah kehidupan manusia.  Sungguh pada diri Rasulullah itu terdapat contoh teladan yang baik,  yang patut ditiru dan dicontoh.
Tujuan utama pendidikan adalah membangun ummat yang Rabbani. Ummat yang betul-betul sadar akan jati dirinya dan tujuan hidup sebagai hamba Allah Swt. dan tidak menghambakan dirinya kepada ilmu pengetahuan itu sendiri.  Pendidikan menjadi sangat urgen dalam kehidupan sejak kehidupan dilahirkan sampai meninggal bahkan semenjak kehidupan belum dimulai.  Sedangkan tauhid yang merupakan akidah atau sistem keyakinan kepada keberadaa Allah sebagai prioritas pertama pengajaran dan landasan pokok pendidikan. Kekuatan akidah harus menjadi background dan landasan perbuatan serta menjadi worldview  setiap muslim dalam memandang realitas.  Pada makalah yang sederhana ini, penulis bermaksud menjelaskan hubungan tauhid dan pendidikan serta urgensinya dalam pendidikan.

The Arabs were known for their eloquence from ancient times, and they were competing in the field of saying, especially (poetry). The poet had a great place in them; because he used to defend them, broadcast their exploits, take pride in their virtues, and speak to their enemies, and the whole tribe used to celebrate his genius. The poet, at that time, had been considered a ministry of information for his tribe. When the divine revelations revealed upon Prophet Muhammad PBUH in the shape of Holy Quran and Prophet Sayings, they were considered as miracles in the field of elegance of Arabic language. Quranic and prophetic rhetoric had become the standard of eloquence. This research aims to examine aspects of the eloquence of the Prophet PBUH within the framework of selected examples from the His PBUH sayings. This study highlights the topic in a descriptive and analytical way.

This work studies the position of the Sunnah in Islam and its fundamental relationship to the Qur’an. The author ‎carefully examines the sensitive issue of the development of the oral and written traditions, the problems scholars ‎faced despite painstaking work verifying the authenticity of reports, the character of narrators, etc. and the ever-‎growing complexity of a body of narratives that were making the simplicity and clarity of the Prophet’s life, words, ‎and actions, a burgeoning maze of information. Taking the praiseworthy intention and effort to emulate the Prophet ‎into account, the author nevertheless makes the case that once the Sunnah had been collected, the Muslim ‎community began to neglect the Qur’an in favor of narrations of what the Prophet had done and said on the pretext ‎that such narratives “contained” the Qur’an. Eventually they then abandoned the Sunnah narratives in favor of ‎Islamic jurisprudence on the pretext that Islamic juristic texts tacitly included both the Qur’an and the Sunnah. It is ‎with the aim of restoring the relationship between the two that this work has been written, that is, the Prophetic ‎Sunnah must be tied inextricably to the Qur’an in a way that allows for no contradiction or conflict between the ‎two, to avoid misapplication and abuse of hadith, and to meet the requirements and challenges of a new age.‎

In this new and important analysis of apostasy (al-Riddah), the author examines fundamental teachings ‎of the Qur’an, the Sunnah of the Prophet, as well as historical as opposed to scriptural postulates, to ‎uncover the origins of the debate and refute misconception. Mainstream media and critics of Islam ‎delight in pointing to the death penalty as evidence of Islam’s draconian tenets, moral flaws and ‎flagrant disregard for human rights. This demonstrates a complete misunderstanding of the correct ‎Islamic position, what apostasy signifies in Islam, ignorance of Islamic principles of justice, as well as ‎failure to comprehend the manipulation of religion for political purposes.‎

هذا الكتاب ألفه فضيلة الشيخ محمد بن صالح العثيمين وترجمته أنا وسيطبع هذا الكتاب من قبل هيئة الطلاب المسلمين بنوغام سرينغر كشمير۔
کتاب ( مکارم اخلاق) ابن عثیمین صاحب نے لکھی ، اور اس کا ترجمہ میرے ہاتھوں ہوا ، یہ اللہ کا فضل ہے۔ یہ کتاب جلد ہی ایم ایس بی کی جانب سے نشر کی جائے گی۔

The Islamic Missionary Movements Tablīghī Jamāʿat, Daʿwat-e Islāmī, and Sunnī Daʿwat-e Islāmī share, in varying degrees, a Sufi background, and preach a peaceful Islam. At the same time terrorists involved in the bombings in Europe since 2004 regularly visited mosques associated with these movements, especially the Tablīghī Jamāʿat. The “Islamic project” of the three movements is the “Sunnaization” - that is, the reshaping and reconstruction - of the daily routine and the individual markers of identity based on the examples of the Prophet and the Salaf as portrayed in the Hadith literature. This so-called “apolitical” Sunnaization can be understood as the privatization or individualization of political re-Islamization.

The Da’wah Covenant of Honor calls on all Muslims and anyone involved in da’wah activities to ‎adopt a pledge of honor regarding their noble work of inviting and calling people to the message ‎of Islam. Readers will discover the mission of da’wah and its implications for society. The ‎covenant’s principles are the keys to success for moderate Islam and can help today’s Muslims ‎differentiate themselves from extremists and promote a true and attractive image of Islam. These ‎principles derive from the Holy Qur’an and the Prophet’s authentic Sunnah. They provide an ‎intellectual, moral, educational and practical constitution for those involved in da’wah work, while ‎guiding us to moderation and keeping us from extremism and excess.‎
‎
Once accepted and applied, the principles described in this guide can promote, facilitate, and ‎encourage collaboration and understanding and greatly benefit the Muslim Ummah. The guide ‎describes and answers why, where, and how life for Allah’s sake is better. It explains important ‎facts to remember when adopting the covenant and reveals why its adoption is so crucial. This ‎comprehensive and concise resource is practical and illuminating and can be shared and ‎circulated among activists and leaders.

The covenant encompasses religiosity, implementation, society, organization, character, and ‎skills. When followed, these principles will lead to the success of the global da’wah movement and ‎facilitate the spread of Islam’s true values. Ultimately, the covenant will help activists focus on ‎fruitful accomplishments, productivity, and improving the state of the Ummah.
‎
We are witnessing a spontaneous, natural and genuine expression of the Ummah’s self-dignity ‎and the desire to revert to its true worldview. The awakening demonstrates that Islam continues to ‎be an effective influence in the daily life of many millions all over the world. Therefore, da’wah ‎activists should continue to implement the principles outlined in the covenant. It is hoped that ‎fervent and qualified activists apply this covenant and use it as a launching point for creative ‎techniques to inspire new generations of activists.
‎
While Islam addresses all aspects of life, including politics, economics, psychology, sociology, ‎habits, and traditions, political parties and their institutions should be kept separate from da’wah ‎institutions and organizations. Each sector must perform independently for better results in both ‎areas.‎
How to use this book
This comprehensive resource is practical and illuminating and may be shared and circulated ‎among activists and leaders. It may be used in multiple scenarios and adapted to a variety of ‎situations, whether da’wah is a direct objective or a means to another goal. For example, the book ‎may be used in imam and youth development programs, and as a reference for a variety of faith-‎based community groups and programs.
‎
Readers will find discussions of the challenges of da’wah as well as dos and don’ts for da’wah ‎activists. The material is organized into specific, detailed sections for easy reference. The ‎Covenant is a spiritual and practical guide that provides leaders and activists general and specific ‎ways to apply the da’wah covenant. In that way, it may be used as a launching point for creative ‎techniques to inspire new generations of activists.‎
Testimonials
‎“A successful great effort, comprehensive, and convincing in the issues of da’wah in theory and ‎practice….the Covenant goes a long way in curing the divisive concepts and behavior we witness ‎among contemporary Islamic movements.”
‎
‎“Certainly, it can offer a strong effective antidote to extremism, violence, and deviations from the ‎Qur’an directives of Ummatan wasatan: a moderate and balanced nation.”
‎
The book will “push toward unification of aims and objectives among the activists and produce ‎a spirit of cooperation in the field.”‎

Dal momento che la vita del Profeta (pbsl), dall’inizio alla fine, è stata una benedizione per tutta l’umanità indipendentemente dalle connotazioni nazionali, etniche e religiose, questo volume propone una lettura breve ma intensa della vita e della sua missione profetica da diversi punti di vista. Inoltre, dal momento che la personalità ed il messaggio del Profeta Muhammad (pbsl) sono diventati recentemente oggetto di discussioni accese, i saggi contenuti in questo volume possono aiutare il lettere ad acquisire una conoscenza più approfondita di alcuni aspetti della sua vita, al fine di facilitare il processo del dialogo tra le religioni e le civiltà

The concept of carrying amulets, regardless of the material used, is a practice derived from the early culture of the kuffar (disbelievers) and mushrikoon (polytheists). Using Qur'anic verses in their physical form as a protection by adopting methods that do not have any basis in Islam is a religious innovation and contradicts some of the principles of the said religion.

A first semester requirement in AQD 101 (Usool al Aqidah).

Irfan A. Khan (d. 2018) believes the use of asbab al-nuzul (occasions of the revelation) is not only a mistaken methodology to understand the Quran but it is "most fatal to receiving any illumination or guidance from the Quran." His solution is to understand the Quran as if it were revealed to the current readers just now in their socio-historic circumstance primarily for them for the first time. Khan believes that the Quran and Sunnah/adith (deeds and written speech of the Prophet) are the two main sources of guidance for Muslims. For Khan the Sunnah/adith is the Prophet's guidance to solve the practical demands of God's commands in the Prophet's socio-historic circumstance. Since that socio-historic circumstance does not exist, therefore Sunnah/adith has no legislative value for the generations to follow him. The paper will explain Khan's position, 'ulama's (religious scholars) critique of his proposal, authenticity of the asbab al-nuzul material, and a case study of surah al-Kauthar (108) as a concrete example to understand the Quran with and without the help of asbab al-nuzul material and how its use impacts interpretation.

Miniriset ini bertujuan agar hasil dari penelitian dapat dimanfaatkan dan digunakan oleh calon pengabdi masyarakat (mahasiswa) lainnya, yang dijadikan sebagai referensi dasar untuk mengambil satu langkah kebijakan yang berhubungan dengan meningkatkan pemahaman masyarakat mengenai sunnah sebagai sumber agama Islam. Untuk menambah ilmu pengetahuan, pengalaman, pengenalan dan pengamatan sebuah sistem informasi observasi pada masyarakat sehingga penulis melakukan penelitian untuk menyelesaikan tugas KKNI mata kuliah Metodologi Studi Islam. Menambah keberanian dalam menggali wawasan melalui lingkungan masyarakat mengenai sunnah. Melatih untuk berpikir kritis dalam menyusun pertanyaan. Terampil dalam berkomunikasi tehadap masyarakat mengenai sunnah.

This is a carefully reasoned, positive, and largely reflective work. Looking back at the various stages of ‎Islamic historical development, AbuSulayman puts forward a thesis that focuses on the recovery of ‎what is termed the Qur’anic worldview. By this is meant an ethical, monotheistic, and purposeful ‎perspective on the world and those within it. Our faith will only be complete when we have become ‎utterly sincere in our love for God, a love expressed in a pure, passionate love for goodness and truth in ‎this world. It was the strict internalization of this perspective and close adherence to the principles of ‎the Qur’an which AbuSulayman contends, played a key factor in galvanizing the devout and intensely ‎God-conscious followers of fledgling Islam to achieve the successes that they once did, the profound ‎historical and global impact of which is still the subject of much study and admiration today. The ‎rebirth of Islamic identity through this Qur’anic worldview is the key requirement of our times and a ‎prerequisite for any future healthy and viable development of Muslim societies.‎

Hadits, sunnah, khabar, dan atsar merupakan materi tak terpisahkan dengan ilmu hadits atau musthalah hadits, kata  hadits, sunnah, khabar, dan atsar memiliki definisi yang berbeda dari segi etimologi atau secara bahasa, hadits adalah al-jadid (sesuatu yang baru), sunnah berarti al-thariqah (jalan yang dilalui) baik terpuji atau tercela, khabar berarti al-naba’ yaitu (kabar atau berita) yang berasal dari nabi, sedangkan atsar diartikan al-baqiy yang berarti (peninggalan atau bekas) dari nabi Muhammad saw., namun secara terminologi definisi hadits, sunnah, khabar, dan atsar memiliki arti yang sama yakni sesuatu yang disandarkan kepada nabi saw, dari ucapan atau perbuatan atau ketetapan, atau sifat nabi atau yang disandarkan kepada sahabat dan tabiin. Hadits mepunyai kedudukan sebagai sumber hukum Islam setelah al-Qur’an sebagaimana tertulis dalam al-Qur’an dan hadits dan diakui oleh ijma’. Disamping itu hadits  memiliki fungsi sebagai bayan al-taqrir (penjelas al-Qur’an), bayan tasyri’ yang mana memberi kepastian hukum dikala tidak ada ayat al-Qur’an yang menjelaskan dan bayan al-tafsir (penafsir al-Qur’an) yang dibagi menjadi tiga (takhshis ‘am, tafsir nasakh, dan bayan mujmal).

Mudarabah/مضاربۃ is an Arabic term of business law. Grammatically, the word Mudarabah/مضاربۃ is on the scale of Mufa`alah/مفاعلۃ . It is from the chapter of mufa`al/باب مفاعل which signifies mutual action of two persons. In business, mudarabah is a kind of business where there are two parties, otherwise qualified to enter into a contract, joining in business in the manner that one gives his capital (ra’s al-mal/) رأس المال and the other his services (i.e., the abilities, the capabilities, the capacity, the skill and the doing of all sorts of work required by such business termed as effort or labour or mihnat/محنۃ ) and they (both the partners in Mudarabah/مضاربۃ business) share the profit according as to their mutual lawful agreement. However, in case of any loss in the business it shall be borne by the person who invests capital. The jurists also call it Qirad قِرَاض. It is one of the kinds of Partnership (Shirkat/شرکۃ or Shirakat/شراکۃ MUDARABAH/مضاربۃ is a financial arrangement. It is a contract. Law of Pakistan recognizes it and defines the rights and obligations of the contracting parties and also of the third parties who are directly affected by it. Its ideal nature is that in which there is no interest open or hidden and it achieves the goal of Islamic egalitarian philosophy. The Constitution of Pakistan, 1973 also mentions in its Article 38 (f) that the State shall eliminate riba as early as possible. This is one of the Principles of Policy given in Chapter 2 (Articles 29 to 40) of the Constitution.

Usul Al-Fiqh is a science which is deeply embedded in the Islamic experience and one which, thanks to its methods ‎and concerns, helped generate an empirical trend in Muslim culture, in turn benefiting western thinking. Itself a ‎creation of influences from within and without, Al-Usul, often called “The Philosophy of Islam,” invites both reason ‎and revelation to work for the harmony and well-being of human society. Although the science of Al-Usul is mainly ‎concerned with legal matters, its range and the arsenal of tools it uses makes it attractive to students of Islamic ‎Jurisprudence as well as to other scholars of Islamic Knowledge and culture. The difficulties it poses are inevitable. ‎This book, however, attempts to simplify this “Most important method of research ever devised by Islamic thought” ‎during its most creative period, and bring it to the understanding and appreciation of the modern learner, while ‎underscoring its importance and relevance to the world of Islam today.‎

The Da’wah Covenant of Honor calls on all Muslims and anyone involved in da’wah activities to ‎adopt a pledge of honor regarding their noble work of inviting and calling people to the message ‎of Islam. Readers will discover the mission of da’wah and its implications for society. The ‎covenant’s principles are the keys to success for moderate Islam and can help today’s Muslims ‎differentiate themselves from extremists and promote a true and attractive image of Islam. These ‎principles derive from the Holy Qur’an and the Prophet’s authentic Sunnah. They provide an ‎intellectual, moral, educational and practical constitution for those involved in da’wah work, while ‎guiding us to moderation and keeping us from extremism and excess.‎
‎
Once accepted and applied, the principles described in this guide can promote, facilitate, and ‎encourage collaboration and understanding and greatly benefit the Muslim Ummah. The guide ‎describes and answers why, where, and how life for Allah’s sake is better. It explains important ‎facts to remember when adopting the covenant and reveals why its adoption is so crucial. This ‎comprehensive and concise resource is practical and illuminating and can be shared and ‎circulated among activists and leaders.

The covenant encompasses religiosity, implementation, society, organization, character, and ‎skills. When followed, these principles will lead to the success of the global da’wah movement and ‎facilitate the spread of Islam’s true values. Ultimately, the covenant will help activists focus on ‎fruitful accomplishments, productivity, and improving the state of the Ummah.
‎
We are witnessing a spontaneous, natural and genuine expression of the Ummah’s self-dignity ‎and the desire to revert to its true worldview. The awakening demonstrates that Islam continues to ‎be an effective influence in the daily life of many millions all over the world. Therefore, da’wah ‎activists should continue to implement the principles outlined in the covenant. It is hoped that ‎fervent and qualified activists apply this covenant and use it as a launching point for creative ‎techniques to inspire new generations of activists.
‎
While Islam addresses all aspects of life, including politics, economics, psychology, sociology, ‎habits, and traditions, political parties and their institutions should be kept separate from da’wah ‎institutions and organizations. Each sector must perform independently for better results in both ‎areas.‎
How to use this book
This comprehensive resource is practical and illuminating and may be shared and circulated ‎among activists and leaders. It may be used in multiple scenarios and adapted to a variety of ‎situations, whether da’wah is a direct objective or a means to another goal. For example, the book ‎may be used in imam and youth development programs, and as a reference for a variety of faith-‎based community groups and programs.
‎
Readers will find discussions of the challenges of da’wah as well as dos and don’ts for da’wah ‎activists. The material is organized into specific, detailed sections for easy reference. The ‎Covenant is a spiritual and practical guide that provides leaders and activists general and specific ‎ways to apply the da’wah covenant. In that way, it may be used as a launching point for creative ‎techniques to inspire new generations of activists.‎
Testimonials
‎“A successful great effort, comprehensive, and convincing in the issues of da’wah in theory and ‎practice….the Covenant goes a long way in curing the divisive concepts and behavior we witness ‎among contemporary Islamic movements.”
‎
‎“Certainly, it can offer a strong effective antidote to extremism, violence, and deviations from the ‎Qur’an directives of Ummatan wasatan: a moderate and balanced nation.”
‎
The book will “push toward unification of aims and objectives among the activists and produce ‎a spirit of cooperation in the field.”‎

What is the legally prescribed penalty, if any, for apostasy (al-riddah), and how does this relate to the ‎demand for religious tolerance as stipulated in verse 2:256 of the Qur’an “There shall be no compulsion ‎in matters of faith”?‎
It is an established fact that the Prophet never, in his entire life, put an apostate to death. Yet, the issue ‎remains one of the most controversial to have afflicted the Muslim world down the centuries. It is also ‎the source of much damaging media coverage today as Islamic jurisprudence stands accused of a ‎flagrant disregard for human rights and freedom of expression. The subject of this book is a highly ‎sensitive and important one. The author rightly concentrates on evidence, to examine the historical ‎origins of the debate in rigorous detail, as well as the many moral and contextual issues surrounding it. ‎Disputing arguments put forward by proponents of the death penalty he contends that both the Qur’an ‎and the Sunnah promote freedom of belief including the act of exiting the Faith and do not support ‎capital punishment for the sin of al-riddah. Note that attention is on the word sin, for there is ‎qualification: as long as one’s apostasy has not been accompanied by anything else that would be ‎deemed a criminal act, particularly in terms of national security, then according to the author, it ‎remains a matter strictly between God and the individual. Of interest is the fact that the Qur’an ‎significantly refers to individuals repeatedly returning to unbelief after having believed but does not ‎mention that they should be killed or punished. This work has been written at a time of great ‎complexity and vulnerability when a true understanding of the higher intents and values of the Qur’an ‎and the Sunnah, maqasid al-shariah, is sorely needed. The author employs a strong evidence-based ‎approach examining in detail the Qur’an and authentic Hadith, taking into consideration traditional ‎approaches to the study of the Islamic textual sciences and other fields of knowledge, as well as ‎analyzing scholastic interpretation.‎

Taking the life of a person without just cause is according to the Qur’an equivalent to the killing of the ‎whole of mankind. It is vital therefore, that in the interests of compassion and justice, as well as ‎freedom of belief, this subject is clearly addressed once and for all.‎

For too long now, the Qur’an and the Sunnah, great sources of strength, purity, knowledge and ‎inspiration for the Ummah, have not been adequately tapped. Skirting their peripheries or over-dwelling ‎on one or two of their multifarious facets and tributaries has done a disservice to the immense potential ‎of the fountainhead, while denying the Ummah- indeed the whole world- innumerable benefits from ‎them. Now that the Ummah is becoming increasingly aware of its own problems as well as latent ‎powers and yearns to revive its leading role in the forging of history and civilization, the issue of ‎drawing on the wellspring becomes more relevant and urgent. Revisiting these two sources is no longer ‎a scholastic, academic, nostalgic, or escapist indulgence, but a great journey of discovery that promises ‎untold rewards. Paradoxically, the journey through the resplendent pages of the Qur’an and the Sunnah ‎to a time and place in the past should yield a more mature awareness of the dynamics of social and ‎historical change and a human being’s role on earth, honing and sharpening the Muslims’ capacity to ‎deal with the demands of the present moment and the challenges of the future.‎

Suggestions for a new reading of the Qur’an and the Sunnah have been put forward from Islamic and ‎other angles in the recent years.  In this book Dr. Al-Alwani and Dr. Khalil, two well-known Muslim ‎thinkers, contribute their views for a proper approach to these sources from within the Islamic ‎framework.‎

Située la Nuit du Destin dans le temps équivaut à déterminer l’Instant précis du Commandement et de l’Ordre Divin,...

le Prophète (Paix et Bénédictions sur lui) par sagesse, a bien défini, dans l’année et durant le mois de Ramadan, une nuit unique reflétant parfaitement les réalités de cette Nuit Absolue du Décret ; et s’il a utilisé l’impératif « Recherchez-la ! », c’est parce qu’il y a une possibilité de retrouver...

Adnan Oktar (Harun Yahya)

Who Are The Ahl Al-Sunnah?

The Ahl al-Sunnah are those Muslims who believe and live according to the Qur’an and the Sunnah. Only possessing the faith of the Ahl al-Sunnah enables one to gain the knowledge of faith that will lead one to eternal salvation and knowledge of Allah (swt). In order to abide by the Sunnah, it is necessary to recognize and follow our Prophet’s (saas) application of the Qur’an and that of his Companions, who act as a bridge between us and the Sunnah. Our Prophet (saas) has stated the status of and need for his Companions:

“My ummah will divide into seventy-three sects. And all of them will belong to Hell except for one (which will belong to Paradise).” The Companions asked him to identify the sect and he said, “The one that will follow the path on which I walk and my Companions walk.” (al-Tirmidhi)

This sect that attains salvation is known as “al-Firqah al-Najiyyah” (the Saved Sect). Another name for it is “Ahl al-Sunnah wal Jama‘ah” (those on the path of the Prophet [saas] and his companions).

All schools agree, in terms of theology and jurisprudence, on the line drawn by the teachings of the Qur’an and the Sunnah. These schools strive to understand, explain, and live by the will of Allah (swt) and His Prophet (saas).

When describing the Ahl al-Sunnah, it is also necessary to describe Salafism, a term derived from the word “salaf.” “Salaf” is the general name given to the Prophet’s (saas) Companions, who followed him in the finest possible manner, and to those who followed them. Al-`aqidah al-Salaf was the belief of all Muslims before the different schools of theology (i`tiqad) emerged. In other words, it is the aqidah of the generations of the Ashab al-Kiram and Tabi'un. Its fundamental doctrine is that the Qur’an’s verses and the hadiths are to be accepted literally. Over time, two schools of theology appeared: the Maturidiyyah and Ash`ariyyah.

الملخص
تشغل إشكالية تصحيح الأخبار على غير منهج المحدثين بالعرفان أو الكشف حيزا مهما من الدراسات
النقدية، ورغم أن هناك إشارات مهمة وردت لدى الجيل الأول بتصحيح الأخبار بالكشف، فإن الذي لجأ إلى ذلك المنهج وأسس له واستدل عليه ووظفه في مؤلفاته هو محي الدين بن عربي، وعلى أثره سار تلامذته. تناقش هذه الدراسة منهج ابن عربي في الاعتماد على الكشف مصدرا معرفيا في قبول الأخبار، وتحول استنطاق شروطه وضوابطه لهذه العملية من خلال الأفكار التي نص عليها والأحاديث التي اشتغل على تصحيحها، وتخلص إلى أن المعرفة اللدنية لديه تعم التجربة الذاتية، والكشف الروحاني، وأنهما بمعنى واحد في هذا السياق، وأن ابن عربي لم يصحح بالكشف أحاديث لا أصل لها في المدونة الحديثية، وعليه يكون منهج التصحيح بالكشف مندرجا في نظرية الإسناد لا منهجا موازيا بديلا عنها.
الكلمات المفتاحية:
ابن عربي، تصحيح الأخبار، الكشف، الإسناد، التجربة الروحية

This research paper investigates the early development and compilation of Hadith Literature. It outlines the practice of Prophet Muhammad's companions in writing and transmitting hadith, as well how discussing the development of sciences within the realm of hadith categorisation, transmission and codification during the medieval period. There is mention of the famous six canonical compilations of sunni hadith, and contemporary figures who have been identified as pioneers in the field of hadith studies.