Muhammad Bâkir said, “Do not stay near those who dispute. They give meanings to âyats as they wish.” In the explanation of Mishkât, Imâm Ahmad ibn Hajar al-Makkî comments on ’Abdullah ibn ’Umar’s (radiy-Allâhu ’anhumâ) saying, “Do not say my salâm to...” and adds, “Because, we are ordered to keep away from men of bid’a.” In the explanation of the hadîth, “Do not be in company with people of the Qadariyya group,” in the book Mirkat, it is said, “Because, keeping company of enemies leads one to ruin and disaster.” It is written in the book Shir’at al- Islâm that Salaf as-Sâlihîn did not get close to men of bid’a since a hadîth said, “Do not stay with men of bid’a! Their vices are as contagious as scabies.” Another hadîth says, “Do not greet people of the Qadariyya group! Do not visit their sick people! Do not attend their funeral! Do not listen to their words! Give them answer sternly! Humiliate them!” Another hadîth says, “Allâhu ta’âlâ fills with îmân the heart of him who gives stern answer to the man of bid’a; He protects him against terrible things. One who disesteems the man of bid’a will be saved by Allâhu ta’âlâ against the fears of Resurrection.” It is written in the book Irshâd as-sârî sharhu sahîh al-Bukhârî that, unless it is understood that a man of bid’a has vowed for repentance, it is necessary to keep away from him. I, the poor slave [that is, Ahmad Ridâ Khân], am preparing a booklet on this subject now. With documents from al-Qur’ân alkerîm and hadîths, I explain the necessity of keeping away from the men of bid’a and treating them severely. I additionally give the comments of the ’ulamâ’. This work will be the light for the eyes, and the remedy for the hearts. While the harms of being together with men of bid’a are that many, it should be estimated how much worse the harms of loving and praising them are. A hadîth says, “One is with those whom one loves.” Another hadîth quoted by Imâm ’Alî (radiy-Allâhu ’anh) and others, says, “I swear that Allâhu ta’âlâ will resurrect a person with those whom he loves.” The hadîth reported by at- Tabarânî says, “Allâhu ta’âlâ will resurrect a person among those whom he loves.” A hadîth reported from Abû Huraira (radiy- Allâhu ’anh) by Abû Dâwûd and at-Tirmidhî says, “Man’s religion is similar to his friend’s religion. Everybody should be mindful of the company they keep!” Extensive explanation about the foregoing hadîths is given in my book Fîh an-Nasrîn bi jawâbi – 262 –
’l-as’ilati ’l-ishrîn. The aim of Nadwat al-’ulamâ’ is the same as that of the damned Satan. They endeavour to misguide Muslims with little knowledge from the right path. They introduce a new religion with their statement, “It is fard to unite Muslims.” Their saying, “Their ’ibâdât will not be accepted. They will not attain blessings and happiness,” is a slander against Allâhu ta’âlâ. Their words, “Dispute with and hostility towards men of bid’a are sinful. This sin will not be forgiven. Pardon of it is impossible,” show that they have dissented from the right path of Ahl as-Sunna wa ’l-Jamâ’a and that they deny the âyats which say, “Allâhu ta’âlâ forgives all the sins but shirk of whomever He wishes,” and “Allâhu ta’âlâ certainly forgives all sins.” Their saying, “Pardon of this sin is impossible,” shows that they deny these âyats. Also, they misinterpret the hadîth, “Allâhu ta’âlâ’s slaves! Be (one another’s) brothers!” This hadîth’s meaning, as reported in Umdat al-Kari and other books, is, ‘Do the things that will help you become brothers of one another.’ Accordingly, in order for the men of bid’a to become brothers to the Muslims of the right path, they should give up their bid’as and accept the Sunna. Their calling Muslims of Ahl as-Sunna to become brothers for themselves despite their persisting in committing their bid’as is a blatant heresy and an ugly deceit.  60 – When religion reformers want to annihilate a commandment of Islam, they attack hadîths as a last resort. They say that the hadîth which that command is based on is mawdû’. Upon finding out that they cannot make believe, they say, “It is a da’îf hadîth, if not mawdû’; a da’îf hadîth cannot be depended upon for a judgement.” For example, it is harâm for men to wear gold rings. Religion reformers say that the hadîth telling this is da’îf and gold ring is not harâm. Their words contradict themselves, for, since a da’îf hadîth cannot be depended upon for a judgement, the hadîth from which the judgement, “Gold ring is harâm,” was derived must be sahîh, which is the truth of the matter. The Ahl as-Sunna scholars studied the hadîths meticulously and sifted out all mawdû’ hadîths. They derive the  The Arabic work Fatâwâ ’l-Haramain, from which the foregoing ten fatwâs are translated, has been reproduced in by offset process in Istanbul. The author, Ahmad Ridâ Khân Barilawî, passed away in India in 1340 A.H. (1921). – 263 –
Islam, the last of the major monotheistic traditions to emerge in human history, dates back to the early seventh century. Today the Islamic community reflects a range of national, ethnic, socioeconomic and linguistic backgrounds. This enlightening book outlines Islam s essential practices and beliefs, including its origins and historical development, sacred texts, beliefs on death and the afterlife, as well as themes such as society and religion. Topical issues such as Political Islam, Islam and Israel, and Fundamentalism are addressed with intelligence, skill and sensitivity.
Since the 1970s, Islam has been undergoing a tremendous resurgence throughout the world. This resurgence has often been labeled "Islamic fundamentalism" by the media, but it includes believers of every persuasion, from the most conservative to the most liberal. Given this fact, it is vital for the West to understand the terms in which Islam thinks and to communicate effectively with Muslims. This anthology includes writings central to Islamic thought, some translated earlier but here redone, and others which have never before appeared in any Western language.The selections include an interpretation of the Qur an, as well as portions of the Hadith, or sayings and actions of the Prophet; Islamic law; mysticism (Sufism); theology; and sectarian writings. A final essay on Islam today places these writings in their contemporary context and shows the breadth and variety of Islamic belief and practice. Compiled with the intention of letting Islam describe itself in its own words, the book is an important source for all students of Muslim culture and world religions. This book is similar in scope to Williams well-known 1961 George Braziller publication, but freshly written and much improved.
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.
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