and also the names of the blessed and trustworthy people who transmitted the hadîth-, which a faqîh (scholar of fiqh) has utilized as a document, and who are therefore authorized to serve their madhhab by comparing the seemingly contradictory hadîths and deducing new rules and, (if necessary,) to deduce new rules by studying within the methods and principles established by their madhhab, are called Mujtahid-i-fi-lmadhhad) (Mujtahid within a madhhab.) This way of following is very blessed, too. Most Muslims follow the madhhab which has spread in their country or which they learn from their fathers or masters. This way of following is suitable for those who can read the books of only one madhhab and cannot study the sources utilized by the madhhab. Islamic teachings are composed of three parts, namely, zâhir, nawâdir and takhrîj teachings, the last one being the teachings deduced by scholars. All three of them exist in the sciences of fiqh, tasawwuf and ’aqâ’id. A scholar who is able to distinguish the three kinds of Islamic teachings from one another in all of these three sciences and to deduce rules for each kind of these teachings is called an ’âlim of Islam or mujtahid. Only such an ’âlim can understand the Qur’ân and the Sunna. In the books Tahzîb by al-Baghawî, Hidâya by Imâm al- Haramain, Sharh al-wajîz by ar-Râfi’î, Ghâya by ’Izzad-dîn ibn ’Abd-as Salâm, Sharh al-muhadhdhab by an-Nawawî, Adab alfutyâ by Abû ’Amr ibn Salâh and in Kitâb al-bahr by Badr ad-dîn az-Zarkashî, knowledge is divided into two, one of which must be learned by everybody. Learning the other is a fard kifâya, and, therefore, an ’âlim who has become a mujtahid learns it; if there is such an ’âlim in a town, others need not learn it and, if there is no such ’âlim, all Muslims are sinful. If such an ’âlim can deduce rules from the Qur’ân, Hadîth, ijmâ’ and qiyâs without depending upon a madhhab, he is called a mustaqil (independent) mujtahid. There has not been such a mujtahid for a long time. “There are four groups of non-mustaqil mujtahids. A mujtahid in the first group does not follow the imâm of his madhhab in searching for documents and deducing rules. Because he is on the way of an imâm, he is said to belong to an imâm’s madhhab and is called a mujtahid muntasib. He is a mujtahid mutlaq, and there must always be such a mujtahid. The as’hâb at-tarjîh, i.e. the second group, depend on the methods and documents of the imâm of the madhhab, and each is called a mujtahid muqayyad. A mujtahid in the third group knows the documents of his madhhab. – 166 –
A mujtahid belonging to the fourth group can understand the teachings of his madhhab and conveys them to others. “Ordinary Muslims who are not able to perform ijtihâd and do not study Islamic sciences are permitted to follow a madhhab. However, a scholar who has reached the capacity to perform ijtihâd is not allowed to follow a madhhab.”  Shâh Walî-Allah’s writings above clearly show the fact that Mawdûdî is a heretic who has not realized the greatness of the Ahl as-Sunna scholars, all of whom were praised in the hadîth and who followed the same path and spread and strengthened Rasûlullah’s (sall-Allâhu ’alaihi wa sallam) path. Mawdûdî writes altogether nonsense on the eighty-third page; see what he writes in a delirium: “Because of the difference of opinions with regard to fiqh, the Hanafî and the Shâfi’î madhhabs have judged each other resentfully to defend its own opinion and have become excessively dangerous to each other. Every madhhab overflows with details, and facts get lost in an abundance of interpretations.” These delirious words are excessively slanderous against the madhhab leaders. In no fiqh book is there a single word written with resent or jealousy against any of the four madhhabs. On the countrary, each madhhab considers it permissible to follow other madhhabs when in difficulty.  Such a corrupt, absurd and blatant lie as this can be written only by a heretic attacking Islam from behind the scene. Poor Mawdûdî has tried to dive into kalâm and fiqh, which are the important subjects of Islam, but, being inexperienced, he has been drowned. On the ninetieth page, he praises Shâh Walî-Allah and says that he selects the following lines from his book Al-tafhîmât: “In the contemporary age, reality, which is compatible with the spirit of Divine Knowledge, combines the Hanafî and the Shâfi’î madhhabs. The Qur’ân commentaries should be reviewed and the  Shâh Walî-Allah ad-Dahlawî, Al-intibâh, part III. The author of It’hâf, an annotation to Al-intibâh, wrote: “The person who said that a Muslim should give up following a madhhab and adapt himself directly to âyats and hadîths was Shawkânî, not Shâh Walî Allah ad- Dahlawî,” and added that ash-Shawkânî’s words were better and superior, thus confessing the fact that he was against the madhhabs.  For details, see ’Abd al-Ghanî an-Nablusî’s Khulâsat at-tahqîq and our book The Sunni Path, p. 32. – 167 –
After Sir Isaac Newton revealed his discovery that white light was compounded of more basic colored rays, he was hailed as a genius and became an instant international celebrity. An interdisciplinary enthusiast and intellectual giant in a number of disciplines, Newton published revolutionary, field-defining works that reached across the scientific spectrum, including the Principia Mathematica and Opticks. His renown opened doors for him throughout his career, ushering him into prestigious positions at Cambridge, the Royal Mint, and the Royal Society. And yet, alongside his public success, Newton harbored religious beliefs that set him at odds with law and society, and, if revealed, threatened not just his livelihood but his life. Religion and faith dominated much of Newton s life and work. His papers, never made available to the public, were filled with biblical speculation and timelines along with passages that excoriated the early Church fathers. Indeed, his radical theological leanings rendered him a heretic, according to the doctrines of the Anglican Church. Newton believed that the central concept of the Trinity was a diabolical fraud and loathed the idolatry, cruelty, and persecution that had come to define religion in his time. Instead, he proposed a "simple Christianity"--a faith that would center on a few core beliefs and celebrate diversity in religious thinking and practice. An utterly original but obsessively private religious thinker, Newton composed several of the most daring works of any writer of the early modern period, works which he and his inheritors suppressed and which have been largely inaccessible for centuries.In Priest of Nature, historian Rob Iliffe introduces readers to Newton the religious animal, deepening our understanding of the relationship between faith and science at a formative moment in history and thought. Previous scholars and biographers have generally underestimated the range and complexity of Newton s religious writings, but Iliffe shows how wide-ranging his observations and interests were, spanning the entirety of Christian history from Creation to the Apocalypse. Iliffe s book allows readers to fully engage in the theological discussion that dominated Newton s age. A vibrant biography of one of history s towering scientific figures, Priest of Nature is the definitive work on the spiritual views of the man who fundamentally changed how we look at the universe.
BELIEF AND ISLAM
star This work, Belief and Islam, originally was written in Persian under the title I’tiqâd-nâma by Hadrât Mawlânâ Khâlid al-Baghdâdî, a profound ‘âlim of Islam and a specialist in ma’ârif of tasawwuf. Hâji Faydullah Effendi of Kemah, a khalîfa of great walî Mavlânâ Mahmûd Sâhib, the brother of the author, translated the book into Turkish and named it Farâid-ul-fawâid which was printed in Istanbul in 1312 A.H.. Our bookstore had it translated again from the Persian original into Turkish and, some explanations and three chapters, published it with the title Imân ve Islâm in 1966. German, French and Arabic versions are also published by our bookstore. This book, explains five fundamentals of Islam, six fundamentals of îmân and the contemporary information about the matter and refutes those who are against Islam and those who are lâ-madbhabî.
ISLAM AND CHRISTIANITY
This book is written in the nature of a “key” for those Muslim brothers of ours who have just a smattering of knowledge on how the Islamic religion has developed, and it has been written for those non-Muslims willing to know the fundamentals of Islam. Islam, the most up-to-date and the most immaculate of the world’s existing religions, is based upon very humane and very logical principles. Without going into details, this book touches upon the fundamentals of Islam and makes a comparison of Islam with other religions. It answers criticisms raised against Islam by its adversaries and explains as compendiously as possible the qualifications essential for being a good Muslim.
For those who would like to read valuable books on Islam written by Islamic scholars (rahimahumullâhu ta’âlâ) after learning the facts contained in this book, we advise that they read books published in different languages by the Hakîkat Kitabevi (Bookstore) in Istanbul. The names of these books are appended to our books. Read this book slowly and with reflection! Encourage others to read it, too! An ignorant person cannot be a good Muslim. Indeed, it is impossible for a person not to attach all his heart to Islam after learning its fundamentals. After reading this book, you will also realize what a lofty, sacred, logical, and perfect religion Islam is, and you will attach all your heart and soul to it in order to attain salvation and repose in this world and in the hereafter.
Islam that abrogated celestial religions of Judaism and Christianity along with their validity is explained first. That Qur’an-ı Karîm is word of Allah; miracles of Muhammad ׳alayhissalâm, his virtues, moral practices and habits; how to be a true Muslim; a comparison of Islam and Christianity; that Muslims are scientifically powerful; are explained next.
CONFESSIONS OF A BRITISH SPY
Must read for every Muslim!
This book ConfessionbyaBritishspy, translated from the book (Muzakkarat-ul Mister Hempher) which was published in Cairo by (Dâr-ul-kitâb-is-sufi), consists of the memoirs of Hempher, one of the thousands of spies, men or women, send to islamic countries by Ministry of the British Colonies, to demolish the Islamic religion. In this confession, the spy, Hempher, disclosed the lies and slanders fabricated by the Ministry; how he had deceived Muhammad bin Abdulwahhab, the founder of Wahhâbism; how he had strived to divide Muslims into groups and to corrupt their religion.
The Turkish original of the book Se’âdet-i Ebediyye consists of three parts, all of which add up to more than a thousand pages. We have translated the entire book into English and have published six individual fascicles. Se’âdet-i Ebediyye is a book prepared according to the Hanafî Madhhab. There is not a bit of knowledge or word which does not confirm the creed of the Ahl-i Sunnat and Jamâ’at in this book. This is the first fascicle. We invoke Allâhu ta’âlâ to help us deliver it to our dear readers.
There are two hundred and forty (240) chapters in Se’âdet-i Ebediyye, and it consists of three parts. Forty-one of the ninety-eight chapters in the first part, thirty-four of the seventy-two chapters in the second part and thirty-three of the seventy chapters in the third part are translations of the letters in the Persian original of Maktûbât (The Letters) by Hadrat Imâm-i Rabbânî ‘rahmat-Allâhi ’alaih’ . A few of them are translations of letters by Hadrat Muhammad Ma’sûm ‘rahmat-Allâhi ’alaih’. The remaining chapters are taken from many valuable books. Maktûbât by Hadrat Imam-î Rabbânî consists of three volumes (I, II, III) and they contain five hundred and thirty six letters. All of them were published in two volumes in Pakistan in 1392 [1972 A.D.], and it was printed by offset in 1397 [1977 A.D.] in Istanbul. Maktûbât by Hadrat Muhammad Ma’sûm, his son, is also of three volumes (IV, V, VI). The volume number and the number of each letter translated is given below. The additions in brackets are explanations made by the translator, (i.e. Hadrat Hüseyn Hilmi Işık 'quddisa sirruh'.).
Subjects relating to belief of ahl as-Sunnat are quoted from famous Ahl as-Sunnat scholars' books.
Answer to an Enemy of Islam
This is a refutation of the lies and slanders which the lâ-madhhabî Rashîd Rıdâ of Egypt, who appeared in the disguise of a religious man and wrote against the scholars of Islam in his book Muhâwarât.
Translations of letters from Imam-i Rabbani's Maktubat and Sayyid Abdulhakim Arwasi's books. Subjects include kinds of hadiths, justice, qada, qadar, madhhabs, bid'ats, fiqh, shafa'at, corrupt religions, Islam&Science and various aspects of sufism.
At the beginning of the book (The Blessed) superiority of Ashâb of our prophet, Muhammad ´alayhissalâm, is explained along with how unjust and ignorant are those who defame Ashâb-ı-kirâm. Besides, the meaning of ijtihâd is explained. In the part of cautioning, an answer is given to the book (Hüsniyye) written by an enemy of Islam. In another part, biographies of great savants of Islam - hadrat Imâm-ı Rabbâni and hadrat Sayyed Abdülhakîm-ı Arvâsi - are explained. In the part Two Apples of the Eye of Muslims superiority of hadrat Abû Bakr and hadrat Omar is explained; in the part The First Fitna in Islam events between Ashâb-ı-kirâm are explained beautifully from the pen of hadrat Imâm-ı Rabbâni Ahmad Fârûkî Sarhandi who explains that to love all of Ashâb-ı-kirâm is a fundamental condition of being Ahl-i-sunnat.
THE SUNNI PATH
The beginning of (The Sunni Path), the book by a statesman of the Ottoman Empire Ahmet Cevdet Pasha (Ma’lûmat-ı Nâfia=Beneficial Information), gives a succinct information about how to believe in the religion of Islam and makes the classification of the science of Islam. Imâm-ı Gazâli, one of the greatest savants of Islam, briefly explains the explanations of Ahl-i-sunnat savants of the true religion of Islam preached by Muhammad ׳alayhissalâm. In addition to this, the life of Imâm-ı A’zam Ebû Hanifa, a great Ahl-i-sunnat savant, is summarized in the book (The Sunni Path). Besides, given are an answer to the slanderers and an explanation to (How to be a True Muslim?)
WHY DID THEY BECOME MUSLIMS?
The book Why Did They Become Muslims consists of 3 sections. Section I is a book of Islam and Christianity. Information about Prophets, books, religions (Judaism, Christianity and Islam) is given, conditions of being a true Muslim are explained, the words of those filled with admiration for Islam and the lives of 42 people who being a member of other religions chose Islam are narrated. Section II is a book of the Qur’an-ı Karîm and the Torah and the Bibles as of Today. Information about today’s Torah and Bibles is given, errors in the Bible are explained; that the Qur’an-ı Karîm is the last and unchangeable book is explained scientifically. Besides, explained are miracles, virtues, moral practices and habits of Muhammad ´alayhissalâm. Section III is a book of Islam and Other Religions. That Islam is not a religion of savageness, that a true Muslim is not ignorant, that there can be no philosophy in Islam are explained along with explanations of primitive religions and celestial religions.
Discovering Islam is an invitation to learn about the fundamental
message, spirit, and practice of Islam. This book covers an array
of essential concepts, practices, and beliefs. It takes you through
the core principle of the Oneness of God to the most
contemporary concept of (jihad).
In this precious book written by Imâm-ı Rabbânî Ahmed Fârûkî Serhendi, one of the greatest savants of Islam, explained are the proof of Prophethood, the special features of a Prophet that distinguish him from other men, a miracle, the Prophethood of Muhammad ׳alayhissalâm. In addition to this, the lives of great savants of Islam such as Sayyed Abdülhakîm-i Arvâsî, Sayyed Fehîm-i Arvâsî, Sayyed Tâhâ-i Hakkârî and Hüseyn Hilmi bin Sa’id Effendi are briefly narrated.
Muhammad of Najd was the sort I had been looking for. For
his scorn for the time’s scholars, his slighting even the (earliest)
four Khalîfas, his having an independent view in understanding
the Qur’ân and the Sunna were his most vulnerable points to hunt
and obtain him. So different this conceited youngster was from
that Ahmed Efendi who had taught me in Istanbul! That scholar,
like his predecessors, was reminiscent of a mountain. No power
would be able to move him. Whenever he mentioned the name of
Abû Hanîfa, he would stand up, go and make an ablution.
Whenever he meant to hold the book of Hadîth named he would, again, make an ablution. The Sunnîs trust this book
Muhammed of Najd, on the other hand, disdained Abû Hanîfa
very much. He would say, “I know better than Abû Hanîfa did.
In addition, according to him, half of the book of wrong.