account of the indulgent policies we have been following with our children, such as being too tolerant and too affectionate towards them, so much so that they do not feel compelled to care for themselves and become accustomed to laziness. In Islam the father does not have to continue to care for his child who has matured mentally and reached the age of puberty and who should work and earn; therefore, every father has to teach his child a craft as well as knowledge and manners. There are three principal groups having different views concerning the effect of man’s will on his actions: the Mu’tazila, Jabriyya and Ahl as-Sunna. According to the Mu’tazila, Allâhu ta’âlâ has given men power and will and man creates all his actions. They say that trembling of the arm and beating of the heart occur from themselves, but man creates the raising of his arm and the stepping of his foot, and if man did not create his optional actions Allâhu ta’âlâ would be unjust for rewarding for goodness and torturing for evils. They put forth the âyats, “Allâhu ta’âlâ does not treat men cruelly. They treat themselves cruelly,” and “It is the retribution for what they have done.” And according to the Jabriyya, “The pencil has written in eternity all that would happen, and its ink has dried lest it might be changed later. Everything has been predestined in eternity. Things that are in Allâhu ta’âlâ’s knowledge and everything which He has predestined in eternity will come out just as it is predestined. No one can change this. The eighteenth âyat of the sûrat ar-Ra’d says, ‘Allâhu ta’âlâ is the Creator of everything.’ Allâhu ta’âlâ is the One who creates man, who gives man power and will, and who creates all his actions.” Muhammad Ma’thûm al-Fârûqî (rahmatullâhi ’alaih) wrote: “Those who belonged to the Jabriyya said, ‘There is no will or option in man. Man is compelled in his actions. He is like a tree swaying in the wind. It is not correct to say that man did something. Everything is done by Allah.’ These words cause them to become disbelievers. He who believes so is a disbeliever. According to them, ‘Man will be rewarded for good deeds and he will not be tortured for evil deeds. Disbelievers and sinners are excusable. They will not be regarded guilty or punished, for the evils are done not by themselves but by Allah, who compels men to do them.’ These words cause disbelief, too. Allâhu ta’âlâ declares in the twenty-fourth âyat of the sûrat as-Sâffât, ‘They will be questioned on their belief and on what they have done.’ The – 40 –
hadîth says that seventy prophets cursed those who belonged to the Jabriyya. Every reasonable person can easily understand that their words are wrong. It is obvious that trembling of the hand is different from raising the hand optionally. Trembling of the hand is not within man’s wish, but raising the hand is within man’s option and will. It is clearly understood from the Qur’ân that the followers of the Jabriyya are in the wrong path. Allâhu ta’âlâ declares in the fourteenth âyat of the sûrat al-Ahqâf, ‘They will be rewarded for the good they have done.’ He declares in the twentyninth âyat of the sûrat al-Kahf, ‘You may believe or not. We have prepared fire for the cruel (disbelievers).’ And it is declared in the thirty-third âyat of the sûrat an-Nahl, ‘Allâhu ta’âlâ did not torment them. They tormented themselves by disbelieving and sinning.’ If there were no option or power of choosing in man, Allâhu ta’âlâ would not say, ‘They tormented themselves,’ in this âyat. Many people think like the Jabriyya and say that men cannot do what they wish. They say that they are compelled to commit sins and that they commit them compulsorily. They consider themselves excusable and innocent. On the contrary, Allâhu ta’âlâ has given men as much option and power as to perform the commands and prohibitions. Beating of the heart and man’s walking are certainly two different actions. Beating of the heart is not within man’s power. But man walks if he wants and he does not if he does not want to. Because Allâhu ta’âlâ is All-Bounteous and All-Merciful, He has not commanded men things that are not within their power. He has wished them to do things which they are able to do. The last âyat of the sûrat al-Baqara, declares, ‘Allâhu ta’âlâ has commanded his human creatures things which they are able to do.’ It is surprising that the Jabriyya group get offended by and oppose to those who do not listen to them and who annoy them. They take every kind of trouble to bring up and train their children. They do not let other men approach their wives and daughters. They hurt those who do so. They do not say that they are compelled and therefore are excusable and tolerable. When the subject changes to affairs pertaining to the next world, however, they say, ‘We cannot help it, Allâhu ta’âlâ makes everything,’ and shamelessly commit the evils prohibited by Islam and abstain from worshipping commanded by Islam. “Though they say that there is not any wish or will in man, they commit whichever evil they wish. Allâhu ta’âlâ says in the seventh âyat of the sûrat at-Tûr, ‘The day whereon Allâhu ta’âlâ will torture them will certainly come. No one can prevent it.’ – 41 –
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.