December 30, 2011

Sami Yusuf - 2011

Sami Yusuf 2011 Make Me Strong (HD) Subtitle Arabic with lyrics مترجمة للعربية

كليب أتيتني , سامي يوسف الجديد , مترجم بالعربية You came to me

You came to me , English Translated into Arabic

ALLAH Humma Sallay Ala (NAAT SHARIF)

Allah Humma Salle Alaa - Tahir Ali Qadri

Hafiz Tahir Qadri- Allah huma Sale Ala- Very Nice Mashallah

Allah Huma Salle Ala - ( Much Exclusive) !!

Beautiful Darood Pak by a Littele Girl Allah Huma Salle Ala

Teri Jaliyon Ke Neechay-Tahir Qadri naat album 2011

HAMD O NAAT 2011 HAKEEM FAIZ SULTAN QADRI

Arsh Ka Dulha Aaya Hai - Muhammad Ali Soharwardi

Labayk Allah

Subahanallah wal hamdulilla - English Nasheed

Nasheed: Shahida

Beautiful Nasheed

December 22, 2011

Hamd O Naat Sharif Allah Hoo, Allah Hoo

Awal Hamd

Hamd Ye Mamla Koi Aur Hai

Hamd baari taala

Tere siva Koi Nahee Hai

Najam shraz- Urdu Hamd free download

December 21, 2011

ISLAM - FACTS

What is Islam?

Islam is not a new religion, but the same truth that Allah revealed through all His Prophets to every people. For a fifth of the world's population, Islam is both a religion and a complete way of life. Muslims follow a religion of peace, mercy, and forgiveness, and the majority have nothing to do with the extremely grave events, which have come to he associated with their faith.

Who are the Muslims?

Over one billion people from a vast range of races, nationalities and cultures across the globe - from the southern Philippines to Nigeria - are united by their common Islamic faith. About 18% live in the Arab world; the world's largest Muslim community is Indonesia; substantial parts of Asia and most parts of Africa are Muslim, while significant minorities are to be found in Russia, China, North and South America, and Europe.

What do Muslims believe?

Muslims believe in One, Unique, Incomparable God; in the Angels created by Him; in the Proph­ets through whom His revelations were brought to mankind; in the Day of Judgement and the individual accountability for actions; in God's complete authority over human destiny and in life after death. Muslims believe in a chain of Prophets starting with Adam and including Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Job, Moses, Aaron, David, Solomon, Elias, Jonah, John and Jesus (peace be upon them all). But God's final message to man, a reconfirmation of the eternal message and a summing-up of all that has gone before, was revealed to the Prophet Muhammad, (peace be on him), through Archangel Gabriel.

How does someone become a Muslim?


Simply by saying 'there is no deity apart from Allah, and Muhammad is the Messenger of Allah.' By this declaration the believer announces his or her faith in all messengers of Allah, and the scriptures they brought.

What does 'Islam' mean?

The Arabic word 'Islam' simply means 'submission,' and derives from a word meaning 'peace.' In a religious context it means complete submission to the will of Allah. 'Muhammadanism' is thus a misnomer, because it suggests that Muslims worship Muhammad rather than Allah. "Allah" is the Arabic name for God, which is used by Arab Muslims and Christians alike.

Why does Islam often seem strange?

Islam may seem exotic or even extreme in the modern world. Perhaps this is because religion does not dominate everyday life in the West today, whereas Muslims have religion always uppermost in their minds, and make no division between the secular and the sacred. They believe that the Divine Law, the Shari'ah, should be taken very seriously, which is why issues related to religion are still so important.

Do Islam and Christianity have different origins?

No. Together with Judaism, they go back to the Prophet and Patriarch Abraham (peace be on him), and their three Prophets are directly descended from his sons - Muhammad (peace be on him) from the eldest, Ishmael, and Moses and Jesus from Isaac. Abraham established the settlement, which today is the city of Makkah, and built the Ka'bah towards which all Muslims turn when they pray.

What is the Ka'bah?

The Ka'bah is the place of worship which Allah commanded Abraham and Ishmael to build over four thousand years ago. The building was constructed of stone on what many believe was the original site of the sanctuary established by Adam. God commanded Abraham to summon all mankind to visit this place, and when pilgrims go there today, they say 'At Thy service, O Lord,' in response to Abraham's call.

Who is Muhammad?

Muhammad (peace be on him) was born in Makkah Al-Mukarramah in the year 570, at a time when Christianity was not yet fully established in Europe. Since his father died before his birth, and his mother shortly afterwards, he was raised by his uncle from the respected tribe of Quraysh. As he grew up, he became known for his truthfulness, generosity and sincerity, so that he was sought after for his ability to arbitrate in disputes. The historians describe him as calm and meditative.

Muhammad (peace be. on him) was of a deeply religious nature, and had long detested the decadence of his society. It became his habit to meditate from time to time in the Cave of Hira near the summit of Jabal Al-Nur, the 'Mountain of Light' near Makkah.

How did he become a Prophet and a Messenger of God?

At the age of 40, while engaged in meditative retreat, Muhammad (peace be on him) received his first revelation from Allah through the Angel Gabriel. This revelation, which continued for twenty three years, is known as the Qur'an.

As soon as he began to recite the words he heard from Gabriel, and to preach the truth which Allah had revealed to him, he and his small group of followers suffered bitter persecution, which grew so fierce that in the year 622, Allah gave them the command to emigrate. This event, the Hijrah, 'migration,' in which they left Makkah for the city of Madinah some 420 kilometres to the north, marks the beginning of the Muslim calendar.

After several years, the Prophet (peace be on him) died at the age of 63, and within a century of his death, Islam had spread to Spain in the West and as far East as China.

How did the spread of Islam affect the world?


Among the reasons for the rapid and peaceful spread of Islam was the simplicity of its doctrine - Islam calls for faith in only One God worthy of worship. It also repeatedly instructs man to use his powers of intelligence and observation.

Within a few years, great civilizations and universities were flourishing, for according to the Prophet (peace be on him), 'Seeking knowledge is an obligation for every Muslim.' The synthesis of Eastern and Western ideas and of new thought with old, brought about great advances in medicine, mathematics, physics, astronomy, geography, architecture, art, literature, and history. Many crucial systems, such as algebra, the Arabic numerals, and also the concept of the zero (vital to the advancement of mathematics), were transmitted to medieval Europe from Islam. Sophisticated instruments, which were to make possible the European voyages of discovery, were developed, including the astrolabe, the quadrant and good navigational maps.

What is the Qur'an?

The Qur'an is a record of the exact words revealed by Allah through the Angel Gabriel to the Prophet Muhammad (peace be on him). It was memorized by Muhammad (peace be on him) and then dictated to his Companions, and written down by scribes, who cross­checked it during his lifetime. Not one word of its 114 chapters, Surahs, has been changed over the centuries, so that the Qur'an is in every detail the unique and miraculous text, which was revealed to Muhammad (peace be on him) fourteen centuries ago.

What is the Qur'aan about?

The Qur'an, the last revealed Word of God, is the prime source of every Muslim's faith and practice. It deals with all the subjects which concern us as human beings: wisdom, doctrine, worship and law, but its basic theme is the relationship between God and His creatures. At the same time, it provides guidelines for a just society, proper human conduct and an equitable economic system.

Are there any other sacred sources?


Yes, the Sunnah, the practice and example of the Prophet (peace be on him), is the second authority for Muslims. A Hadith is a reliably transmitted report of what the Prophet (peace be on him) said, did, or approved. Belief in the Sunnah is part of the Islamic faith.

Examples of the Prophet's sayings:

The Prophet (peace be on him) said:


'Allah has no mercy on one who has no mercy for others.'

'None of you truly believes until he wishes for his brother what he wishes for himself.'

'He who eats his fill while his neighbour goes without food, is not a believer.'

'The truthful and honest businessman will be in the company of the Prophets, the truthful people, and the martyrs on the Day of Judgement.'

'Powerful is not he who knocks the other down, indeed powerful is he who controls himself in a fit of anger.'

'Allah does not judge according to your bodies and appearances, but He scans your hearts and looks into your deeds.'

'A man walking along a path felt very thirsty. Reaching a well he descended into it, drinking his fill and came up. Then he saw a dog with its tongue hanging out, trying to lick up mud and quench its thirst. The man saw that the dog was feeling the same thirst as he had felt so he went down into the well again and filled his shoe with water and gave the dog a drink. Allah forgave his sins for this action.'

The Prophet (peace be on him) was asked: 'Messenger of Allah, are we rewarded for kindness towards animals?' He said: 'There is a reward for kindness to every living thing.'

(From the Hadith collections of Bukhari, Muslim, Tirmidhi and Bayhaqi.)

What are the 'Five Pillars' of Islam?
They are the framework of the Muslim life: faith, prayer, concern for the needy, self-purification, and the pilgrimage to Makkah for those who are able.

1. FAITH

There is no god worthy of worship except Allah and Muhammad (peace be on him) is His messenger. This declaration of faith is called the Shahadah, a simple formula which all the faithful pronounce.

In Arabic, the first part is 'La Ilaha Illallah - there is no god except Allah'; Ilah (God) can refer to anything which we may be tempted to put in place of God - wealth, power, and the like. Then comes Illallah: 'except God', the source of all creation.

The second part of the Shahadah is Muhammadur Rasulullah: 'Muhammad is the messenger of Allah.' A message of guidance has come through a man like ourselves.

2. PRAYER

Salat is the name for the obligatory prayers, which are performed five times a day, and are a direct link between the worshipper and Allah. There is no hierarchical authority in Islam and no priests, so the prayers are led by a learned person, who knows the Qur'an, chosen by the congregation. These five prayers contain verses from the Qur'an, and are said in Arabic, the language of the Revelation, but personal supplication can be offered in one's own language.

Prayers are said at dawn, noon, mid-afternoon, sunset and nightfall, and thus determine the rhythm of the entire day. Although it is preferable to worship together in a mosque, a Muslim may pray almost anywhere, such as in fields, offices, factories and universities. Visitors to the Muslim world are struck by the centrality of prayers in daily life.

3. THE ZAKAH

One of the most important principles of Islam is that all things belong to Allah, and that wealth is therefore held by human beings in trust. The word Zakah means both 'purification' and 'growth.' Our possessions are purified by setting aside a proportion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth.

Each Muslim calculates his or her own Zakah individually. For most purposes this involves the payment each year of two and a half percent of one's capital.

A pious person may also give as much as he or she pleases as Sadaqah, and does so preferably in secret. Although this word can be translated as 'voluntary charity' it has a wider meaning. The Prophet (peace be on him) said: 'Even meeting your brother with a cheerful face is charity.'

The Prophet (peace be on him) said: 'Charity is a necessity for every Muslim.' He was asked: "What if a person has nothing?' The Prophet (peace be on him) replied: 'He should work with his own hands for his benefit and then give something 'out of such earnings in charity.' The Companions asked: 'What if he is not able to work?' The Prophet (peace be on him) said: 'He should help poor and needy persons.' The Companions further asked: 'What if he cannot do even that?' The Prophet (peace be on him) said: 'He should urge others to do good.' The Companions said: 'What if he lacks that also?' The Prophet (peace be on him) said: 'He should restrain himself from doing evil. That is also charity.'

4. THE FAST

Every year in the month of Ramadhan, all Muslims fast from first light of dawn until sundown, abstaining from food, drink, and sexual relations. Those, who are sick, elderly, or on a journey, and women, who are pregnant or nursing, are permitted to break the fast and make up an equal number of days later in the year. If they are physically unable to do this, they must feed a needy person for every day missed. Children begin to fast (and to observe the prayer) from puberty, although many start earlier.

Although the fast is most beneficial to the health, it is regarded principally as a method of self­purification. By cutting oneself off from worldly comforts, even for a short time, a fasting person gains true sympathy with those, who go hungry as well as growth in one's spiritual life.

5. PILGRIMAGE (Hajj)

The annual pilgrimage to Makkah the Hajj - is an obligation only for those, who are physically and financially able to perform it. Nevertheless, about two million Muslims go to Makkah each year from every corner of the globe providing a unique opportunity for people of different nations to meet one another. Although Makkah is always filled with visitors, the annual Hajj begins in the twelfth month of the Islamic year (which is lunar, not solar, so that Hajj and Ramadhan fall sometimes in summer, sometimes in winter). Pilgrims wear special clothes: simple, unstitched garments, which strip away distinctions of class and culture, so that all stand equal before God.

The rites of the Hajj, which are of Abrahamic origin, include circling the Ka'bah seven times and going seven times between the hillocks of safa and Marwah as did Hagar during her search for water. Then the pilgrims stand together on the wide plain of Arafah and join in prayers for God's forgiveness, in what is often thought of as a preview of the Day of Judgement.

In previous centuries the Hajj was an arduous undertaking. Today, however, Saudi Arabia provides millions of people with all necessities like foodstuff, water, modern transport, and the most up-to-date health facilities.

The close of the Hajj is marked by a festival, the Eid Al-Adha, which is celebrated with gifts in Muslim communities everywhere. This, and the Eid Al-Fitr, a feast-day commemorating the end of Ramadhan, are the main festivals of the Muslim calendar.

Does Islam tolerate Other beliefs?

As for such (of the unbelievers) as do not fight against you on account of (your) faith, and neither drive you forth from your homelands, Allah does not forbid you to show them kindness and to behave towards them with full equity: for, verify, Allah loves those who act equitably. (Qur'an, 60:8)

It is one function of Islamic law to protect the privileged status of minorities, and this is why non-Muslim places of worship have flourished all over the Islamic world. History provides many examples of Muslim tolerance towards other faiths: when the Caliph Omar entered Jerusalem in the year 634, Islam granted freedom of worship to all religious communities in the city.

Islamic law also permits non­Muslim minorities to set up their own courts, which implement family laws drawn up by the minorities themselves.

What do Muslims think about Jesus?

Muslims respect and revere Jesus (peace be on him), and await his Second Coming. They consider him one of the greatest of God's messengers to mankind! A Muslim never refers to him simply as 'Jesus', but always adds the phrase 'peace be on him.' The Qur'an confirms his virgin birth (a chapter of the Qur'an is entitled 'Mary'), and Mary is considered the purest woman in all creation. The Qur'an describes the Annunciation as follows:

'Behold!' the Angel said, 'Allah has chosen you, and purified you, and chosen you above the women of all nations. O Mary, Allah gives you good news of a word from Him, whose name shall be the Messiah, Jesus son of Mary, honoured in this world and the Hereafter, and one of those brought near to Allah. He shall speak to the people from his cradle and in maturity, and shall be of the righteous.

She said: 'O my Lord! How shall I have a son when no man has touched me?' He said: 'Even so, God creates what He will. When He decrees a thing, He says to it, "Be!" and it is.' (Qur'an, 3:42-47)

Jesus (peace be on him) was born miraculously through the same power which had brought Adam into being without a father.

"Truly, the likeness of Jesus with Allah is as the likeness of Adam. He created him of dust, and then said to him, 'Be!' and he was." (Qur'an, 3:59)

During his prophetic mission Jesus (peace be on him) performed many miracles. The Qur'an tells us that he said:

"I have come to you with a sign from your Lord: I make for you out of clay, as it were, the figure of a bird, and breathe into it and it becomes a bird by Allah's leave. And I heal the blind, and the lepers, and I raise the dead by Allah's leave." (Qur'an, 3:49)

Neither Muhammad, nor Jesus (peace be on them) came to change the basic, doctrine of the belief in One God, brought by earlier prophets, but to confirm and renew it. In the Qur'an, Jesus (peace be on him) is reported as saying that he came:

"To attest the law which was before me, and to make lawful to you part of what was forbidden to you; I have come to you with a sign from your Lord, so fear Allah and obey Me." (Qur'an, 3:50)

The Prophet Muhammad (peace be on him) said:

'Whoever believes there is no god but Allah alone without partner, that Muhammad is His messenger, that Jesus is the servant and messenger of Allah, His word breathed into Mary and that Paradise and Hell are true, shall be received by God in Heaven.' (Hadith from Bukhari)

Why is the family so important to Muslims?

The family is the foundation of Islamic society. The peace and security offered by a stable family unit is greatly valued, and seen as essential for the spiritual growth of its members. A harmonious existence of extended families; children are treasured and rarely leave home until the time they marry.

What about Muslim women?

Islam sees a woman, whether single or married, as an individual in her own right, and with the right to own an dispose of her property and earnings. A marriage dowry is given by the groom to the bride for her own personal use, and she keeps her own family name rather taking her husband's.

Both men and women are expected to dress in a way which is modest and dignified. The Messenger of Allah (peace be on him) said: 'The most perfect in faith amongst believers is he who is best in manner and kindest to his wife.'

Can a Muslim have more that one wife?

The religion of Islam was revealed for all societies and all times and so accommodates widely differing social requirements. Circumstances may warrant the taking of another wife but the right is granted, according to the Qur'an, only on condition that the husband is scrupulously fair.

Is Islamic marriage like Christian marriage?

A Muslim marriage is not a 'sacrament,' but a simple, legal agreement in which either partner is free to include conditions. Marriage customs thus vary widely from country to country. As a result, divorce is not common, although it is not forbidden as a last resort. According to Islam, no Muslim girl can be forced to marry against her will.

How do Muslims treat the elderly?

In the Islamic world there are no old people's homes. The strain, of caring for one's parents in this most difficult time of their lives is considered an honour and blessing, and an opportunity for great spiritual growth. Allah asks that we not only pray for our parents, but act with limitless compassion, remembering that when we were helpless children they preferred us to themselves. Mothers are particularly honoured: the Prophet (peace be on him) taught that 'Paradise lies at the feet of mothers.' When they reach old age, Muslim parents are treated mercifully, with the same kindness and selflessness.

In Islam, serving one's parents is a duty second only to prayer, and it is their right to expect it. It is considered despicable to express any irritation when, through no fault of their own, the old become difficult.

The Qur'an says:

"Your Lord has commanded that you worship none but Him, and be kind to parents. If either or both of them reach old age in your life, do not say to them a word of contempt, nor repel them, but speak to them in terms of honour and kindness. Lower to them the wing of humility, and say, 'My Lord! Have mercy on them as they did care for me when I was a child." (Qur'an, 17:23)

How do Muslims view death?

Muslims believe that the present life is only a preparation for the next realm of existence. Basic articles of faith include: the Day of Judgement, resurrection, Heaven and Hell. When a Muslim dies, he or she is washed, usually by a family member, wrapped in a clean white cloth and buried with a simple prayer preferably the same day. Muslims consider this one of the final services they can do for their relatives, and an opportunity to remember their own brief existence here on earth. The Prophet (peace be on him) taught that three things can continue to help a person even after death; charity which he had given, knowledge which he had taught and prayers on their behalf by a righteous child.

What does Islam say about war?

Islam permits fighting in self­defence, in defence of religion, or on the part of those who have been expelled forcibly from their homes. It lays down strict rules of combat, which include prohibitions against harming civilians and against destroying crops, trees and livestock. As Muslims see it, injustice would be triumphant in the world, if good men were not prepared to risk their lives in a righteous cause. The Qur'an says:

"Fight in the cause of Allah against those who fight you, but do not transgress limits. Allah does not love transgressors." (Qur'an, 2:190)

"If they seek peace, then seek you peace. And trust in Allah for He is the One that hears and knows all things." (Qur'an, 8:61)

War, therefore, is the last resort, and is subject to the rigorous conditions laid down by the sacred law. The term Jihad literally means 'struggle', and Muslims believe that there are two kinds of Jihad. The other 'Jihad' is the inner struggle which everyone wages against egoistic desires, for the sake of attaining inner peace.

What about food?

Although much simpler than the dietary law followed by Jews and the early Christians, the code, which, Muslims observe, forbids the consumption of pig meat or any kind of intoxicating drink. The Prophet (peace be on him) taught that 'your body has rights over you', and the consumption of wholesome food and the leading of a healthy lifestyle are seen as religious obligations.

The Prophet (peace be on him) said: 'Ask Allah for certainty (of faith) and well-being; for after certainty, no one is given any gift better than health!'

How does Islam guarantee human right?

Freedom of conscience is laid down by the Qur'an itself: "There is no compulsion in religion." (Qur'an 2:256)

The life and property of all citizens in an Islamic state are considered sacred whether a person is Muslim or not. Racism is incomprehensible to Muslims, for the Qur'an speaks of human equality in the following terms:

"O mankind! We created you from a male and a female, and made you into nations and tribes, so that you may come to know one another. Truly, the most honoured of you in Allah's sight is the greatest of you in piety. Allah is All­Knowing, All-Aware." (Qur'an 49:13)

What the Holy Qur'an says?

Let there be no compulsion in religion: Truth stands out clear from error: whoever rejects evil and believes in Allah has grasped the most trustworthy handhold, that never breaks. And Allah hears and knows all things. (Qur'an, 2:256)

"Invite (all) to the Way of your Lord with wisdom and beautiful preaching and argue with them in ways that are best and most gracious: For your Lord knows best, who have strayed from His Path, and who receive guidance. And if you punish, let your punishment be proportionate to the wrong that has been done to you: But if you show patience, that is indeed the best (course) for those who are patient. (Qur'an, 16:125)

Say: "O men! Now truth has reached you from your Lord! Those who receive guidance, do so for the good of their own souls: those who stray, do so to their own loss: and I am not (set) over to arrange your affairs.

Follow you the inspiration sent unto you, and be patient and constant, till Allah does decide: for He is the Best to decide." (Qur'an 10:108-109)

"Nor can goodness and evil be equal. Repel (evil) with what is better: then will he between whom and you was hatred become as it were your friend and intimate!" (Qur'an, 41:34)

"(They are) those who, if We established them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs." (Qur'an, 22:41)
***

Life of this world and the hereafter

Belief in the life in the hereafter – after a person’s death and also at the end of this world – is one of the six tenets of a Muslim’s faith (the others being belief in Allah, His angels, His revealed books, His prophets and messengers, and Qada wal-Qadr or the Divine decree). Allah provides us the complete picture of our existence in this verse in the Quran:

“Seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life (on the Day of Resurrection) and then unto Him you will return” (Quran, Sura Al-Baqarah: 28).

The verses make it clear that this life constitutes the first part of our journey following which we will die and then will be resurrected (in the hereafter), and depending on our performance in this life we will get due rewards or punishment.

How does this life compare with the hereafter?
We know from our observations and also from the revelations to the prophets that our time in this life is limited. We have at best a few years and then we will move on to a world about which the Quran provides numerous references. Allah has repeatedly reminded us in the Quran (a fact that has been further clarified by the Prophet (S.A.W.S.) as well) that the value of this life compared to the hereafter is very miniscule. Consider some of the verses of the Quran on this topic:

“…Are you pleased with the life of this world rather than the hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter” (Quran, Al-Tawbah: 38).

“…as compared with the life of the hereafter, the life of this world is nothing but a brief passing enjoyment” (Quran, Ar-Rad: 26).

“And the life of this world is nothing but play and amusement. But far better is the house in the hereafter for those who are Al-Muttaqun (the pious). Will you not then understand?” (Quran, Al-An’aam: 32)

So, by likening this life to a brief passing enjoyment, play, amusement and a deception, Allah the All Knowing has clearly put the matter regarding the hereafter in perspective for us to ponder over and reflect. He cautions us not to get carried away by the charms of this life because in comparison with the hereafter, this life has quite a limited span. And as we go through facing the life’s challenges as well as its attractions, we have to ensure that we do not deviate from the straight path. Be it the diversion of temptations, or problems and sufferings, we should always be wary of not having our minds fall prey to manmade philosophies, but rather should adhere to the straight path chalked out by Allah (also referred to as Sirat-ul-Mustaqeem in Surah Al-Fatihah.)

The Prophet (S. A. W. S.), too, clarified the value of this life in relation to the hereafter. He said, “The life of this world compared to the hereafter is as if one of you were to put his finger in the ocean and take it out again then compare the water that remains on his finger to the water that remains in the ocean” [Sahîh Muslim (2858)].

Ibn ‘Umar said: The Messenger of Allah (S. A. W. S.) took me by the shoulder and said: “Be in this world as though you were a stranger or a traveler/wayfarer.”

What is the value that we tend to give to this life?
Knowing the limited time that we have in this life, giving it anything more than its due proportion, therefore, wouldn’t be prudent. But we also know that Allah has made this life a test and adorned it with enough temptations and attractions to make the weak among us get diverted and deceived. To such people, Allah warns us in the Quran in the following words:

“Let not then this present life deceive you” (Quran, Surah Fatir: 5).

But the reality is that the attractions of this life do blind us from seeing the big picture that includes our impending departure from this life and then resurrecting in the next eternal life. Fearing that our means of sustenance in this life are indispensable, we make the mistake of turning means into goals. We run after wealth believing it to buy and secure our present and the future. Thus we become obsessed with gaining benefits, pleasures and comforts and in doing so we go after acquiring more power and authority. We vie and compete with others in pursuit of these and lose sight of the hereafter. Allah reflects this situation in the following verses:

· “The mutual rivalry (for piling up of worldly things) diverts you,

Until you visit the graves (i.e. till you die)” (Quran, Surah At-Takathur: 1 – 2).

He also says:
“Nay! If you knew with a sure knowledge (the end result of piling up, you would not have been occupied yourselves in worldly things)” (Quran, Surah, At-Takathur: 5).

What is the price we pay for going overboard?
Focusing on the present life with lack of consideration for the hereafter can push us to the edges of narcissism or something called “the entitlement syndrome”, by which psychologists refer to a state where one feels that one is rightfully entitled to the fulfillment of one’s wishes and desires, and is entitled to enjoy all that life can offer. Confronted with the reality of limited time in this life, therefore, and to acquire and enjoy this life’s resources, we plant the seeds of greed and dissatisfaction within us that in turn lead to injustice, deprivation of the rights of people, to the misuse of power and authority, and so on.

The Prophet (Sallallahu Alayhi Wa Sallam) expressed his concern for our Imaan when he said:

“By Allah, it is not poverty that I fear for you, but I fear that this world will be spread out in front of you as it was spread out in front of those before you, and then you will vie for it as they vied for it, and it will destroy you as it destroyed them" [Riyad as-Salihin (The Meadows of the Righteous) by Imam Nawawi].

The price that we pay for going overboard in our quest for the best that this world can offer is that we become part of a cut-throat culture where material success is a measure of a person’s worth, and failure in worldly acquisitions is regarded as a matter of shame and humiliation. Enamored by this life, people become heedless of Allah, the hereafter, the moral bounds and moral responsibilities, the rights of others, and of their own obligations to render those rights. They strive to acquire more at any cost and become wholly oblivious to their end. About such people Allah (SWT) says:

Those are they who have bought the life of this world at the price of the hereafter (Quran, Surah Al-Baqarah: 86).

But then Allah, the Most Benevolent, gives people what they yearn for and whatever they work for as He also says this:

“As for those who care for (no more than) the life of this world and its bounties – We shall repay them in full for all that they did in this(life), and they shall not be deprived of their just due therein” (Hud 11:15).

Allah, therefore, lets those who are eager to lose themselves in this world remain content with it, but also warns that they’re buying these pleasures at the price of the hereafter.

Abu ‘Abbas Sahl ibn Sa’d as-Sa’idi said, "A man came to the Prophet, (S. A. W. S.), and said, ‘Messenger of Allah, show me an action for which Allah will love me and for which people will love me if I do it. He said, “Do with little of this world and Allah will love you, and do with little of what belongs to other people and people will love you" [Ibn Majah].

What is the price we pay for not giving this life its due share?
However, we do have to give this life its due share. We have to live it; we cannot escape from it, nor can we ignore the real challenges it poses. Moreover, Islam does not expect us to withdraw ourselves from the world. Allah tells us in the Quran:

"But seek, with that (wealth) which Allah has bestowed on you, the home of the hereafter, and forget not your portion of lawful enjoyment in this world; and do good as Allah has been good to you, and seek not mischief in the land. Verily, Allah likes not the Mufsidun (those who commit great crimes and sins, oppressors, tyrants, mischief-makers, corrupters)" (Quran, Surah Al-Qasas: 77).

We see from the life of the Prophet (sallallahu ‘alayhi wasallam) that he was an active and successful merchant before being chosen as a prophet. During his life of prophethood, he had family and dealt with worldly affairs like any fully-engaged human being. We, too, are supposed to lead life, utilizing all the resources Allah Most Gracious has bestowed on us. Accordingly, we need to educate ourselves in worldly matters and to use that knowledge to lead a good life and also to help prevent injustices and exploitation of humanity at large.

The life and example of the Prophet (sallallahu ‘alayhi wasallam) should make it clear as to how we should engage ourselves in the activities of this life. No one should withdraw from life forgetting his responsibilities. Hakim ibn Hizam narrated that the Prophet (s.a.w.s.) said: “The upper hand is better than the lower hand, (i.e., he who gives charity is better than him who takes it)… And whoever abstains from asking others for some financial help, Allah will give him and save him from asking others, Allah will make him self-sufficient” (Bukhari, Vol. 2, Hadith 508).

How can we strike the right balance?
The obligation to live this life while providing for ourselves and our families effectively and by ensuring that we are not violating others’ rights does create internal conflicts that must be managed accordingly. We ought to adopt attitudes where our actions strike the right balance between any competing and conflicting situations. We need to remind ourselves that by respecting the tenets of halal (lawful) and haram (unlawful) as laid out by Allah, we can lead a life where we can make the most of this life while our hearts are always conscious of, and devoted to, Allah and the hereafter. He says in the Quran:

O you who believe (in the Oneness of Allah – Islamic Monotheism)! Eat of the lawful things that We have provided you with, and be grateful to Allah, if it is indeed He Whom you worship (Quran, Surah Jumaah: 172).

We can thus lead fulfilling lives by bringing more Islam into our lives. For example, we can become wise in our interactions and dealings with each other, fulfill our trusts and duties toward each other, be patient in adverse circumstances with an unwavering Faith in Allah, become thankful to Allah for His blessings and show gratitude to people as well for what we get from them, earn our livelihood through lawful means, and so on. Let’s remember that when we live our lives according to what Islam teaches us, we not only live fulfilling lives, we are also pleasing Allah and thus contributing toward credits that will count in the hereafter.

However, while living this life none of these should take precedence over Allah’s Commands and none of these should divert us from our real purpose of life. The desire to attain the Favor of Allah (SWT) should supersede all other considerations. Allah says in the Quran:

Nay, you prefer the life of this world;
Although the hereafter is better and more lasting.
Verily! This is in the former Scriptures,
The Scriptures of Ibrahim (Abraham) and Moosa (Moses) (Quran, Surah Al-Aala: 16 – 19).
Let’s make the following Dua part of our daily worship in which we ask Allah to give us the good in this life and the hereafter!

Ashura of Muharram – A Shia and Sunni Muslim Observance

10th of Muharram (the day of Ashura) is observed as an important day by both Sunni and Shia Muslims – however, for different reasons.


Most scholars believe that Ahsura is named as such because of “tenth” of Muharram (ten is translated as “Ashara” in the Arabic language)

Sunni Muslims look at Ashura as “good” while Shia Muslims believe that day to be a day of mourning and sorrow.

Sunni Muslims
Based on the Hadith of Prophet Muhammad (saws), Sunni Muslims celebrate Ashura as the day when Prophet Moses (Moosa) fasted on that day because Allah saved the Israelites from their enemy in Egypt. One of the many Ahadith (sayings of Prophet Muhammad) that attests to that is in Bukhari that states

So he (the Prophet Muhammad) fasted on this day and told the people to fast.

There are many other versions of this Hadith in the books of “Muslim” and “Bukhari”.

According to a version narrated by Muslim,


Shia Muslims
Shia Muslims observe Ashura as the day of martyrdom of Hussein ibn Ali, the grandson of Prophet Muhammad at the Battle of Karbala. Shia Muslims therefore consider this a day of sorrow and observe it as such by refraining from music, listening to sorrowful poetic recitations, wearing mourning attire, and refraining from all joyous events (e.g. weddings) that in anyway distract them from the sorrowful remembrance of that day.

Some Shia sects carry the observance to further extremes by beating themselves in public. Sunni Muslims believe such Shia practices (beating, etc.) of the day of Muharram (Ashura) as innovations. Their basis is that during the lifetime of Prophet Muhammad (peace and blessings of Allah be upon him) a number of senior Sahabah (Prophet’s companions) were martyred and he mourned their loss, such as Hamzah ibn Abd al-Muttalib, Zayd ibn Haarithah, Jafar ibn Abi Taalib and Abd-Allah ibn Rawaahah, but he never practiced any such acts.

As 9th of Muharram for the year 1433 Hijri will fall on December 4th, 2011, that day and the day after will be the two days Muslims should be looking to fast.

December 20, 2011

Mere khwaja hai Mere Naaz uthane wale

Mere Khaja Piya-Qawwali-Owais Raza Qadri

NEW QAWWALI AJMER SHARIF,

Ali Dam Dam Ali Dam Dam-Qawwali

Ali Haider Best New Qawwali

Aaye Nabio ke Sardar (Full Qawwali)

Noori mehfil pe chadar tani noor ki by siddique ismaeel

Noori Mahfil Pe Chadar-Qawwali 2011

December 19, 2011

The Message - The Story of Islam

The Message - The Story of Islam

Sallallahu Allaihi wasalam. My prophet risked his life for us to receive the message of Islam. Allahu Akbar! Ashhadu an la ilaha ilah Allah, wa ashhadu ana Muhammadu Rasul Allah!

Hazrat Salman Nabi History

Hazrat Salman Nabi History

The Kingdom of Solomon - English Subtitle - Complete Islamic Film (Movie) - Hazrat Salman Nabi History


SALOONI ISLAMIC MOVIE IN URDU

Ya Taiba (Beautiful Arabic Naat)

Ya Rab bakhsh dena - Owais Qadri-New 2012 Naat

Al Nabi Sallu Aleh - Owais Qadri, New 2012 Naat

Zameen Mali Nahi Hoti- Shahbaz Qamar Fareedi

December 13, 2011

Sunni Islam Exploration, Conquest, Empire (incl. violence, persecution)





The most emblematic institution of Sunni authority was the caliphate, the term for the titular head of the Islamic community. Regional and sectarian divisions often came down, throughout Islamic history, to divergent views of who held this central leadership position.



The early Islamic conquests and subsequent Empire are marked features of the development of Islam as a whole. The Umayyad Dynasty, ruling during the greatest period of expansion from the mid-7th to the mid-8th centuries, existed, strictly speaking, in a period known as "formative." That is, designations such as "Sunni" were yet to have acquired any definite sectarian meaning in this early stage of Muslim life. Nonetheless, the Umayyad period is one to which we can trace basic building blocks of what would come to be known as Sunni Islam, with its particular vision of leadership and authority.Umayyad caliphate at its greatest extent (750 CE): PublicDomain

When it comes to assessing persecution and authority in Islamic history, the institution of the caliphate is the one in which tensions and rifts show through most clearly. The term "caliphate" refers, in the first instance, to the position of political and spiritual authority over the Islamic community. The caliph was referred to as "Amir al-Mu'minin," the "Commander of the Believers." The exact meaning and nuances of this phrase shifted to accommodate differing interpretations of legislative and spiritual jurisdiction.

In spite of its apparent clarity of meaning, the caliphate has been one of the most divisive issues in Islamic history, going as far back as the original succession to Muhammad. While the original caliphate was Muhammad's rule in Medina, over the course of time, several states were led by caliphates, and occasionally by rival ones. Again, with precedents as early as the election of Abu Bakr's ascension to the role of caliph in 632 C.E., Sunnis believed that a process of consensus, or shura, should determine who holds the position of caliph. The historical vision of Sunnis includes a consideration of the first four caliphs, Abu Bakr, Umar ibn al-Khattab, Uthman and Ali, as "Rightly Guided" or "Rashidun."
"Golden Age" or "Age of Rashidun"
Death of Muhammad ... 632 CE
Caliphate of Abu Bakr ... 632-634 CE
Caliphate of Umar ibn al-Khattab ... 634-644 CE
Caliphate of Uthman ibn Affan ... 644-656 CE
Caliphate of Ali Ibn Abi Talib (cousin & son-in-law of Mohammad)... 656-661 CE
Fitna: first Islamic civil war ... 656-661 CE
Arbitration between Ali and Mu'awiyah ... 658 CE
Death of Ali ibn Abi Talib ... 661 CE


Several dynasties and empires have claimed caliphs, from the 7th until the 20th century. There have been periods in which caliphs were instituted over different parts of the Islamic Empire at the same time. For example, after the overthrow of the Umayyads by the Abbasid Dynasty in 750 C.E., a branch of the former fled to Spain, and after a period of constituting their own emirate or territorial principality under a local commander, instituted a counter caliphate that lasted from the 10th to the 11th century. The Umayyads in Spain continued the Syrian caliphate and only claimed the title of the caliphs after the Fatimids (see below) had done the same. The rapid turnover and various depositions and restorations of the Umayyad Caliphate in Cordoba reveal the tumultuous circumstances under which this region of the Islamic Empire was ruled.

The Umayyad Caliphs of Cordoba

Abd al-Rahman III - changed the titular rule from emir to caliph, reigned 929-961
Al-Hakam II - reigned 961-976
Hisham II - reigned 976-1008
Mohammed II - reigned 1008-1009
Suleiman II - reigned 1009-1010
Hisham II - second reign 1010-1012
Suleiman II - second reign 1012-1016
‘Abd al-Rahman IV - reigned 1017
Interregnum by the Hammudid dynasty 1016-1023
The Umayyad dynasty returns - 1023
‘Abd al-Rahman V - reigned 1023-1024
Muhammad III - reigned 1024-1025
Hisham III - reigned 1026-1031

Meanwhile, the Abbasids had instituted their own caliphate, with its seat of power in Baghdad. Originally, the Abbasids claimed the right to rule on a professed descent from Abbas ibn Abd al-Muttalib, one of Muhammad's uncles. For a short time, the Abbasids garnered support on the ground, vilifying the Umayyads (who were descendants of a different clan) and pledging to support Shi‘is. They even claimed to have become Shi‘i themselves in order to galvanize forces for their revolt against the Umayyads, which was well-timed to coincide with rising resentment on the part of mawali, non-Arab clients of Arab clans within the Muslim community, whose growing feeling of being second-class citizens made them ripe for resistance. The Abbasids quickly abandoned their Shi‘i alliance, however, which was one of the final markers of separation between the Sunni ruling regime and the resulting Shi‘i minority.

By the 10th century, the Shi‘a Fatimids (who based their authority on descent from Muhammad's daughter, Fatima, and her husband, Ali) instituted yet another caliphate, with its base in Cairo. While the Fatimid Caliphate extended, at its height, over most of North Africa and much of the Arabian Peninsula, its legitimacy eroded when certain governors converted to Sunni Islam. Egypt was conquered by a general, Shirkuh, who then seized power, initiating the Ayyubid Dynasty (12th-13th centuries). Shirkuh's nephew, Saladin, became a leading historical figure in the solidification of Ayyubid power, extending Muslim rule particularly in Jerusalem. He became one of the chief opponents of the Crusaders in their battle over the Palestinian lands. Ongoing conflict with the Europeans and then the Mongols, who invaded from eastern Asia, diminished the Ayyubid dynasty's ability to sustain power, and the empire splintered into smaller emirates until the rise of Osman I, a Turkish leader, in the early 14th century.

Beginning as early as the 9th century, Turks had joined the Islamic world, first as slaves and soldiers. The Abbasid Caliph Mu'tasim (833-842) had a Turkish guard. Turkish officers often rose to high rank, even ruling over regions as princes. As the Abbasid Empire disintegrated politically, Turkish tribes streamed into Islamic territory. In western Asia in the second half of the 11th century, the Seljuk Turks constituted a third major constituency to the Islamic World.

A wave of Mongol invasions intruded into the Muslim world in the 13th century, under the famous leader Genghis Khan. This dealt a violent blow to the waning Abbasid caliphate. By the fourth decade of that century, major cities fell to the Mongols, including Baghdad, which was sacked in 1258. Al-Mutasim was to be the final in the long line of Abbasid Caliphs. Syria was next, and Damascus and Aleppo, major centers of administration, fell in 1260. In Egypt, where the Ayyubid dynasty had recently held power, a class of slave soldiers known as the Mamluks was increasing in power as well. At the Battle of Ayn Jalut in 1260, the Mamluks defeated the Mongols, a victory which was succeeded by another victory for the Mamluks on behalf of Syria. The Ottoman Empire, the last bastion of the Caliphate, declined in the Early Modern period, and collapsed in the 20th century.

Ottoman Empire in 1683

Osman I, a Turk, initiated a new regime that would result in the last Sunni caliphate, that of the Ottoman Empire, which endured through the early modern and modern era and then collapsed at the end of World War I. The institution of the caliphate was eventually abolished by Mustafa Kemal Ataturk, who established the secular Turkish Republic in 1923.

Departure of Mehmed VI, last Sultan of the Ottoman Empire,1922Other regions that were part of the Islamic world, especially in South Asia, never instituted caliphates. Especially after the mid-13th century, devolution into a vast and fragmented commonwealth, as opposed to a highly centralized Empire, meant that local governing bodies had power over particular regions. In many ways, the position of the caliph became one that was largely symbolic, one that signified where loyalties could lie, if not where actual power or the authority to govern truly resided.

Islam had been in Africa almost from its inception. In the 7th century, when Muhammad and the earliest Muslims faced persecution in their hometown of Mecca, Muhammad had sent an expedition in search of safe haven in Ethiopia. Existing communities adapted to a diverse array of Islamic practices, including Sufism. In the Early Modern and Modern periods, trade in West Africa empowered the Muslim population. Today, Islam is practiced mainly in North and Northeast Africa, and in the Sahel.


Sunni Islam Schisms, Sects

Theological controversies and legal theory were important parts of the early development of Islamic thought. Different schools found ways to accommodate one another and coexist, but some theological divisions resulted in clashes over basic principles of Islamic interpretation.

The formative period of Sunni law had taken on distinct shape by the beginning of the 10th century C.E. This is the period in which scholars began to compile guides, or handbooks, for the application of law. While the madhahib comprise their own methodological approaches, the shariah itself is a system that relies upon a vast corpus of legal and exegetical scholarship. It comprises criminal, family, and commercial law. Rights and responsibilities are either individual or communal, and a broad vision of civil society is contained within the elaboration of the shariah.

Strictly speaking, each school of law or madhhab (pl. madhahib) was not a sect, but a methodological approach to religious and legal interpretation. There was no compulsion in the school of thought to which one adhered. More often than not, people simply advocated the methodology of their given locality.

Many Sunnis did and still do advocate, however, that a person choose a madhhab and follow it consistently, in spite of the fact that other schools are deemed equally valid. Current incarnations of Sunni Islam, as is typical of modern reform movements, have their own, less rigid, views about the necessity of adhering to a madhhab consistently, if at all.

Six core beliefs of Islam
Reality of one God
Existence of angels of God
Authority of the books of God
Following the prophets of God
Preparation for the Day of Judgment
Supremacy of God’s will

Leaving aside the matter of legal differentiation for a moment, there were also other lines along which different groups of Sunnis arranged themselves when it came to more interior questions about Islam. The articles of faith, iman, are enumerated as belief in God, the Angels, the revealed books, the Messengers who brought those books, the final Day of Judgment, and the belief in God's knowledge and control over everything (al-qadaa wa al-qadar). Specific views about some of these articles of faith would become defining aspects of theological controversies between Sunnis and other denominations, as well as among Sunnis themselves.

One theological school was the Mu‘tazilite, sometimes referred to as the "school of speculative theology." It was based primarily in Iraq, in Basra and Baghdad, flourishing from the 8th to the 10th centuries. While less relevant for the overall development of Sunni theology, Mu‘tazilite theological views about the nature of God influenced Shi‘ism more profoundly, especially Twelver(-Shi'ism) or Imami Shi‘ism. Its followers are generally not accepted by Sunni scholars, allegedly due to its belief in the superiority of reason to tradition, and the tendency to generate less literal interpretations of particular, namely ambiguous, verses of the Quran. The nature of the scripture, however, was to be a controversial matter in another, somewhat puzzling, episode in early Islamic history.

Mihna was a sort of mini-inquisition that began in 833 C.E. The Abbasid Caliph al-Ma'mun sought to impose his theological views on his subjects, particularly those views concerning the nature of the Quran. Although all sides could agree that the text of the scripture was the Word of God, they differed as to whether it was Created (i.e., it did not always co-exist with the eternal God, who is totally unified and un-partnered) or Uncreated (always existent and co-eternal with God). Al-Ma'mun's position was that only God could be eternal and that therefore the text was inviolable but could not be Uncreated. To enforce his position, al-Ma'mun persecuted his opponents, sometimes dismissing them from official posts, putting them in prison, or flogging them in public. The Mihna continued under subsequent caliphs and was ended in 861 by al-Ma'mun's nephew al-Mutawakkil.

It was generally thought that al-Ma'mun instituted the Mihna under the guidance of Mu‘tazilite advisors, though this is a simplified and polemical view. In the end, it was most likely begun as an attempt to garner and solidify caliphal power under the banner of theological opinions. After all, the Createdness of the Quran was a doctrine that was not the exclusive purview of Mu‘tazilites. Other groups also espoused this doctrine. Neither was al-Ma'mun exclusively supportive of Mu‘tazilites as such. His own beliefs are not easily ensconced in one camp or another, as regard the Quran or the issues of predestination and free will.

Ultimately, the prevailing Sunni theology was Ash‘ari theology, founded by Abu al-Hasan al-Asha‘ri who died in 936 C.E. This school's views were that ultimate comprehension of God's nature and the attributes of God were beyond human understanding. They also held that while humans had free will, only God had the power to create, to discern good from evil, or to determine morality from immorality. Only God's decree on such matters was possible, and people had simply to follow His edicts. These views were not based on an aversion to intellectual critique, but on a belief in the ultimate superiority and complete otherness of God with respect to the realm of humans, who are by nature limited and inferior to God's perfection.

In this same period, a third approach to Islamic practice was Sufism, commonly referred to as Islamic Mysticism. To be a Sufi was not to be outside of the realm of law or theology, and Sufis could follow any of the aforementioned schools of law or theology. In addition, Sufis attempted to follow a practice that brought the soul closer to God. This was manifested in a variety of practices and paths, which developed into different Sufi orders called tariqas. Tariqas originated with a particular teacher whose discipline and method for spiritual training were passed down to his or her students. Almost every Sufi order traces its lineage to teachings that originated with Muhammad.

Sunni Islam Early Developments

Sunnism itself is a designation for a sectarian group in Islam, so within Sunnism there are no other sects per se. There are, however, different approaches to the application of Islamic law and an Islamic system of belief and practice, called the shariah.

Sectarianism emerged early in Islamic history. The major split, between Sunni and Shi‘a leadership, centered on questions of authority and political legitimacy. By the 2nd century of the Islamic era, this split had affected the production and trajectories of traditional literature, including hadith (sayings by and about Muhammad). As each camp devised different ways to understand the past, Sunnism became more than a "side" in the factionalization that resulted from the controversial caliphate of Ali.

The designation "Sunni" contains theological and legal implications. In the first centuries of Islamic life, from the mid-7th to the 10th century or so, a system of Islamic law that encapsulated what would become a typically Sunni approach to the interpreting the Quran (scripture) and hadith would develop slowly and organically, alongside other branches of study like theology, philosophy, grammar, and other disciplines.

The Sunni schools of law, four of which have survived in significant numbers and continue to exist today, incorporate their own historical vision and interpretive methodologies. Often, the term shariah is used as a synonym for Islamic law, but this is a misnomer. Shariah is a term for a way of life, a legal system within a belief system. A more accurate synonym for law or jurisprudence in Arabic is fiqh.

Islamic law, as an organized scholarly field, developed rather early relative to other genres of Islamic scholarship. It is a sophisticated and comprehensive legal system, which has occasionally led modern scholars to characterize Islam as an extremely litigious religion. However, in a manner more analogous to Jewish law, Islamic law is one component of a broader system of belief and practice. Based on the hadith, it was necessarily a system that incorporated a sense of history, of tradition, and of a communal identity. The formation of Islamic law, then, is central to the historical development of the Muslim community.
The Islamic World expansion, 622-750
Expansion 622-632
Expansion 632-661
Expansion 661-750

The term shariah, literally "a way," occurs in both the Quran and the hadith. In spite of such austere origins, interpreters and exegetes have never been shy about exploring legal definitions and applications in a variety of ways, which led to their creation of systems and rules of interpretation. In other words, despite its sacred meaning for Muslims, religious law was not to be handled with kid gloves. For the first three centuries of Islamic history, legal scholars interpreted shariah for an adapting and growing Empire.

No system of thought or cultural development begins ex nihilo. In terms of Sunni law, pre-existing norms, from the Arabian Peninsula as well as from the well-established Sasanian (Persian) Empire, affected patterns of early Islamic thought. For example, the law of retaliation for bodily crimes against specific people already existed in the Arabian Peninsula before the dawn of Islam. It was incorporated, with some modification, into an Islamic legal principle called qisas. While the Quran contains injunctions regarding elements of Islamic conduct, and despite the fact that many of its verses regarding inheritance or divorce are quite litigious, the scripture does not contain an actual law code. The hadith, obviously important for rounding out interpretation of the scripture, were vast and numerous and already a subject of their own study. Combining interpretations of these sources required theoretical structures to accommodate the needs of the changing Islamic empire.

Umayyad caliphate at its greatest extent (750 CE): PublicDomainMoreover, the empire was indeed growing. Over the course of just under a hundred years, the Umayyad dynasty presided over the expansion of Islam into India, North Africa, and Spain. To legislate matters of everyday life in these diverse areas, judges called qadis presided over the affairs of the Muslim populations. In the following century, the Abbasid dynasty ruled from its own capital, Baghdad, a period that began the age commonly referred to as the "Golden Age" of Islamic thought. Impacted enormously by sophisticated Persian court culture, the Abbasids had their own views about the centralization of government, while provincial qadis continued to preside over civil law


Over time it became inevitable, however, that local concerns and customs would engender different interpretations of law. Different legal systems began to develop in several regions. There is no official clerical class, doctrinal council, or sole spiritual authority in Islamic society. The formalization of Islamic law was therefore organic and multi-faceted. Four schools of Sunni law exist today. Developed through generations of students and scholars, these four "schools of law," or madhahib in Arabic, are named for the teachers whose approach to hadith and religious practice was later elaborated on. It is important to remember that these schools are not distinguished from one another along doctrinal lines; they differ, rather, in terms of the execution of certain ritual and practical aspects of Islam and in their approaches to the interpretation of sources. Adherents of each Sunni school all regard one another as valid. The four remaining schools of Sunni law and their eponymous founders are:

The Hanafi School, named after Abu Hanifa (d. 767)
The Maliki School, named after Malik ibn Anas (d. 796)
The Shafi‘i School, named after Muhammad ibn Idris al-Shafi‘i (d. 820)
The Hanbali School, named after Ahmad bin Hanbal (d. 855)

Al-Shafi‘i (the Shafi'i School) in particular had an enormous impact on the formalization of Sunni approaches to Islamic law, arguing for the primacy of the Quran, followed by the hadith. If those two sources failed to produce adequate guidance on a matter, a qadi was to seek the guidance of the consensus, called ijma‘, of other legal scholars. Only as a final recourse should a qadi rely upon his own judgment in finding some analogous precedent. Originally, this inspired some controversy, as other jurists were more comfortable resorting to their own judgment, or ra'y, in times of necessity. Camps termed the ahl al-hadith ("proponents of tradition") and the ahl al-ra'y ("proponents of reason") argued over the validity of their differing approaches. In spite of these controversies, Al-Shafi‘i had a major and lasting impact on Sunni Islam.

Sunni Islam Scriptures

Like all Muslims, Sunnis believe that the Quran is the inviolable word of God. What distinguishes Sunni Islam is a tradition of hadith literature that underwent its own processes of elaboration and canonization over the course of the first several centuries of the Islamic era.

It is important to remember that Islamic culture was initially an oral one, based not on the written word but on the memorization and recitation of all types of knowledge, from poetry to the Quran to battle stories and hadith themselves. It is unclear precisely when the transition from oral to written culture took place, but there is some evidence that suggests people were compiling notes and "books" as early as the mid-1st century of Islam, or the beginning of the 7th century of the Common Era. The earliest recorded fragments of the This copy of the Quran is believed to be the oldest one, compiled during Caliph Uthman's reign: Public DomainQuran are not from books, but from verses painted or inscribed on artifacts such as camel bones that date from the mid-7th century.

Sunnis, like all Muslims, believe that the Quran is the only actual "scripture" revealed to Muhammad by God, and they consider the text to be the inimitable and uncorrupt record of God's communication with humans during the twenty-three years of the Prophet's career. What distinguishes Sunni Islam, however, is its reliance upon hadith within the broader historical and literary traditions. The hadith elucidate, clarify, and even emend some of the legal rulings and prescriptions contained in the Quran, and Sunni jurists developed methodologies for approaching hadith in order to apply this second body of texts to rulings and interpretations based or stemming from the Quran itself. Thus the hadith and their accompanying literary genres are crucial for the formation of Sunni doctrine. They serve as secondary sources for the interpretation of the Quran. Different schools of law and different sects have devised varied methods for interpreting this body of texts.

Every hadith is accompanied by an isnad, or list of names also called a "chain of transmission" that details who heard and passed down a particular narrative report. Therefore the credibility and scholarly pedigree of those men and women listed in an isnad was of vital importance for determining the veracity and accuracy of any given hadith. Over time, certain transmitters developed reputations ranging from "extremely trustworthy" to "well intentioned, but of faulty memory" to outright "deceitful." Analyzing the names in given a isnad thus provided medieval scholars with technical criteria for determining the utility, either for determining doctrine and practice, or for applicability in legal rulings, of a given hadith. Credibility and scholarly pedigree comprised the essential information of a given transmitter or scholar. This information was contained in biographies of these men and women, which were in turn collected into biographical compilations. ‘Ilm al-Rijal, the "Science of Men" was a study of the biographies and training of Muslim scholars, and was applied to discerning the reliability of people who transmitted information about the Prophet and the first four Sunni caliph. The genre eventually expanded to encompass scholars who learned from and passed on hadith.

Eventually, as the numbers of scholars grew, biographies were arranged alphabetically, into biographical dictionaries. At first, however, biographical compilations were arranged chronologically. That is, a biographical compilation would be collected and arranged according to generations, starting with the Companions of Muhammad. One of the most relied upon such compilations was by Ibn Sa‘d al-Baghdadi, who died in 845, and wrote the Tabaqat al-Kubra, which is divided into eight books:

Books 1 and 2 comprise the biography of Muhammad.
Books 3 and 4 comprise biographies of the Companions.
Books 5, 6, and 7 comprise biographies of later Islamic scholars.
Book 8 comprises biographies of Muslim women.

Ibn Sa‘d composed another work that extends to subsequent generations, as well. The formalization of hadith sciences was taking place at around the same time as Ibn Sa‘d was making his compilation, so his Tabaqat reflects his collection of pivotal figures, as well as other medieval Muslim personalities.

The "Science of hadith," a methodological approach for classifying the relative strength and weakness of traditions about the Prophet, was firmly established by a scholar named Ali ibn al-Madani (d. 834). One of his students, al-Bukhari (d. 870) would go on to compile one of the six recognized canonical collections, now known as the Sahih Bukhari. While not universally accepted by Sunni hadith scholars until the early 11th century, his approach marks the onset of the real formalization of hadith canonization. According to these methods, nearly all hadith were adjudged to be authentic (sahih), fair (hasan), or weak (da‘if). Another, much narrower category, was mutawatir, designating hadith that had been transmitted by so many witnesses and through so many different isnads it was considered impossible for them to be inauthentic. Taken together, the "canonization" of the six authentic hadith collections, aided by the evolution of the biographical genre ‘ilm al-rijal (literally, "the science of men"), constitute a kind of auxiliary scriptural tradition, though not a literal one, that characterizes Sunni Islam. The Science of Men was an elaborate system of collecting and analyzing the biographies and scholarly reputations of people who transmitted hadith.

Sunni Islam Founders





Sunni Islam was not a singular movement or the result of any one person's approach to religion, but rather a broad tradition stemming from diverse and organic developments in the early Muslim community.

One of Sunnism's crucial components is a perspective, evolved over the course of the 1st to the early 3rd Islamic centuries, which privileged the early Muslim community and its unity as a pious ideal. This perspective also solidified the primacy of the Prophet's Companions, especially Abu Bakr and Umar, and most importantly, emphasized adherence to the Prophet's custom, his Sunna, as the path to proper Islamic worship and legitimate Muslim identity.

Because Sunnism is a label for a set of beliefs and traditions within the broader tradition of Islam, there are no specific founders per se. There are, however, important individuals and crucial historical components of Sunnism that can be said to be foundational. The evolution of Sunnism was gradual; it was not a pre-formed ideology that issued abruptly. Like all sectarian delineations, it would also eventually contain its own subsets and divisions. The main centers of sectarian affiliation in the early period of Islam were, in fact, outside Arabia, in Syria and Iraq, where the first ruling dynasties, the Umayyads and Abbasids respectively, had their capital cities. Abbasid Caliphate (green) at its greatest extent, c. 850:Public DomainAs such, the continued administrative and cultural legacies of both Byzantium and Persia affected the development of theological and political perspectives in the early Muslim world.

The medieval Muslim community was never a monolithic or simple collective group, and the elaboration of the historical perspective described above was neither simple nor instantaneous. The term "Sunnism" itself reflects the later phrase "ahl al-Sunna" (the people of the custom of the Prophet) and is the result, rather than generator, of any particular theological or political view. Over the 1st and 2nd centuries of Islam, which correspond to the 7th and 8th centuries of the Common Era, several groups whose existence turned out to be short lived nevertheless influenced what would, by the 3rd century A.H./9th century C.E. come to be known as Sunnism. One of the most decisive aspects of which groups and individual ulama (scholars) would become central to articulating the historical vision of Sunnism was the patronage and support of the Abbasid regime (8th-13th centuries C.E.), ruling from Baghdad.


As noted, a hallmark of Sunni Islam, which in basic tenets (the "five pillars" of shahadah, prayer, fasting, almsgiving, and pilgrimage) is identical to any sect of Islam, is its vision of the primacy of the unity of the Muslim community (the umma) and its earliest leaders, notably the Prophet himself and his successors and Companions. Because this vision was necessarily constructed upon a framework of scholarship that revolved around hadith, scholars who specialized in hadith were crucial to the articulation of Sunnism. Early scholars, such as Ibn Sa‘d (d. 784) and Ibn Hanbal (d. 855), played a critical role in the pre-Sunni (or, as it has been called, proto-Sunni) elaboration of approaches to Islamic doctrine and practice. The consolidation of hadith literature is therefore another foundational aspect of Sunnism.

There is no centralized doctrinal council or concentrated spiritual authority for all of Islamic society. Processes that led up to the formalization of Islamic law, the shariah, were therefore multi-faceted. There are four schools of Sunni law that survived the vicissitudes of history and still exist today. (Though there are other Sunni schools of law, they are followed by very few people and are relatively unknown.) These four madhahib (schools of law) are named for four great teachers whose methodologies and approach to hadith and practice were most extensively expounded upon after their deaths by generations of students and scholars. All four of these agree about basic doctrine, but differ somewhat in terms of the execution of certain ritual aspects of Islam, and in their approaches to the interpretation of sources. They all consider one another, however, equally valid. The four remaining schools of Sunni law and their eponymous founders are:

The Hanafi School, named after Abu Hanifa (d. 767). He was born in Kufa (modern-day Iraq) around 702. Today, many Muslims of West and Central Asia, the Caucasus, the Balkans, Iraq, and Turkey are Hanafis.

The Maliki School, named after Malik ibn Anas (d. 796) Malik's ideas were deeply rooted in Medina, and they place an even greater emphasis on the practice of the Companions of Muhammad and their descendants. Many Muslims in Africa adhere to the Maliki school, with some significant exceptions, including Egypt.

The Shafi‘i School, named after Muhammad ibn Idris al-Shafi‘i (d. 820) who was a student of Malik's. He taught in Iraq and Egypt. Many Muslims all over the world, including Indonesia, Egypt, Malaysia, Singapore, Somalia, the Levant, India, Sri Lanka, and Yemen follow this school.

The Hanbali School, named after Ahmad bin Hanbal (d. 855), who was born in Baghdad. He was a student of al-Shafi‘i and was also an important figure in early Muslim theological disputes, which led to his persecution by the Abbasid caliph al-Ma'mun.

Sunni Islam Influences

Sunni Islam emphasizes the prophetic legacy of Muhammad. The evolution of hadith literature during the early years of Islamic society's expansion and development is the major influence on the trajectory of the tradition.

Before the polarization of Islam into Sunnism and Shi‘ism in the early tenth century, previous incarnations of sectarian division existed in the Muslim community. Several groups, defined in part by their different approaches to theology and politics, included Kharijites, Murjiites, Qadarites and Mutazilites, and Shi ‘is. The greatest and most substantial influence on the emergence of Sunni Islam was the development, over the first three centuries of Islam, of hadith literature. The hadith consist of short, narrative reports detailing what Muhammad said, did, and approved of during his life and prophetic career. These short narratives range in subject from mundane daily activities, including eating and sleeping habits, to far-reaching legal decisions. A hadith is composed of two essential parts that are pertinent to how this genre of literature developed: an isnad (chain of transmission) and a matn (body of the narrative). The isnad is a list of names, listing the people who heard and transmitted the content of the narrative.

Because Islamic culture was initially comprised of oral tradition, it was important for early generations to attribute the narratives that they related to one another and to subsequent generations to credible sources. A typical isnad-matn combination could read, for example, "so-and-so heard from so-and-so that he heard from so-and-so that the Prophet used to raise his hands to shoulder level at the beginning of a prayer."

Sunni Islam developed detailed principles regarding the legitimacy and applicability of hadith that were narrated in this way. A primary consideration was the reputation and reliability of the people (men and women, though the majority were men) named in the isnad. What distinguished Sunni hadith was the "cast of characters" deemed acceptable to later scholars who parsed and organized these reports once the genre passed from oral to written culture.

Sunnis elaborated a methodology that emphasized the authority of Muhammad's Companions, known collectively as the Sahaba. These men and women shared a closeness and familiarity with the Prophet that made them repositories of valuable information for how he lived. Second to the scripture of the Quran, the hadith served to elucidate aspects of practice and law so crucially that they are considered a second source for Sunni practitioners. Over the course of the first two centuries of Islam, scholars and theologians elaborated a complex and nuanced set of principles, the Science of Hadith, for analyzing the credibility of chains of transmitters and the veracity of the content of what had emerged as a vast body of texts. Hadith Sciences eventually led to the consolidation of this type of literature into six canonized collections, which are sometimes called "Al-Sihah al-Sittah" or "Kutub al-Sittah."

Islamic Calendar
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Their authors and dates, according to both the Islamic (hijri year, also noted as A.H., or Anno Hegirae,) and the Gregorian calendar, are as follows (the Islamic calendar begins in the 7th century):

  1. Muhammad b. Isma‘il al-Bukhari, who died in 256/869-70.
  2. Muslim b. Hajjaj al-Nishapuri, who died in 261/874-5.
  3. Abu Dawud Suleyman b. Ash‘ath al-Sijistani, who died in 275/888-9.
  4. Muhammad b. Isa al-Tirmidhi, who died in 279/892-3.
  5. Abu 'Abd al-Rahman al-Nasa'i, who died in 303/915-16.
  6. Ibn Majah al-Qazwini, who died in 273/886-7.

Al-Bukhari's and Muslim's collections are among the most popular, though Sunnis accept the validity of all six compilations.

Because so much of the development of Sunnism was connected to the Companions and their transmission of hadith material, the boundaries and shape of early Sunnism over the course of the first three centuries of Islam reflected an emerging vision of who the key players were in the formative period of Islamic life. Intertwined with the conflicts and controversies among the first generation of Muslims concerning the leadership of the community was the question of which Companions to prefer over others in the transmission of hadith.

Both Ali and those who opposed his leadership counted, after all, among the Companions. Ali could not be dismissed in spite of the divisions his caliphate inspired. For this reason, a distinct Sunni identity depended upon fashioning a view of history that bolstered the elections of Abu Bakr and Umar, and eventually of Uthman, while also accommodating the eventual ascension and acceptance of Ali. Following the establishment of the unprecedented dynastic succession policies of the Umayyad Empire at the hands of Ali's opponent Muawiya, himself a man of mixed reputation, this was no easy matter. One major solution to this protracted problem was the accommodation of Ali into a grouping of the first four caliphs who led the community after the death of Muhammad, called al-khulafaa al-rashidun, the "Rightly Guided Caliphs." This term became an enduring hallmark of Sunni Islam.

Tu Zinda Hai Wallah - Owais Raza Qadri