The whole of mankind—-Muslims as well as non-Muslims, and the peoples of the East as well as the West—-are today beset with a grave evil: their lives are governed by a culture that was born in crassmaterialism and as now totally steeped in it. The practical policies as well as the theory of this cultureare based on perverse and unstable foundations. Its philosophy and science, its ethical values and social system, its law and politics, in short every feature of this culture, made a wrong direction. And ithas now reached a critical stage of decline which is not very far from collapse and total ruin.
Current & Political Affairs
It is important to understand Islaam from a cultural point of view because the basis of much of the current turmoil within Muslim countries and conflict with their neighbors can be attributed to cultural clashes. Consequently, a clear understanding of culture and its derivatives is necessary to comprehend the relevance of Islaam to the civilization of Muslim peoples in the twentieth century and beyond. The word “culture” comes from the Latin cultura which is a derivative of the verb colere meaning “tending” or “cultivation.” It was first recorded in the Oxford Dictionary of English in 1510 as meaning: “training of the mind” or “manners.” However, culture in anthropological usage, may be defined as “the way of life of specific group.”
An inspirational and motivational account of a leading woman figure of the Islamic movement who was falsely accused in 1965 of conspiring to kill Jamal Abd al-Nasir, the President of Egypt.
In book format, this is a question and answer type discussion dealing with issues arising out of the September 11 tragedy. Includes an introduction, questions about Islam, questions laid around the events of September 11, Islam’s relationship with other religions, queries regarding the glorious Qur’an, the status of women in Islam, and more.
This booklet actually was a historical speech delivered by Maulana Sayyed Abul A’la Maududi (R) at Darul Islam Pathankot in East Panjab on the 10th may 1947 before three month of Independence Pertition of India. Besides the Muslims the audience was consited of several Hindus and Shikhs. In this speech the Maulana clearly clarified the nature of Divine Law of the rise snd fall of nations. He surveyed the history of Muslim rule in India subcontinent and of their dismissal from the rule. He also surveyed the rule of British in India and their expulsion. In the speech the Maulana also pointed the elements causing deterioration and elements of reform. We think, our nation –makers will be benefited from this unique booklet.
Islam stands for change. It seeks to change the individual and the society. This change covers every aspect of human life: from personal morality to business, economics and politics. It is only natural that Islam should be fought by those who want to keep the status quo. This is the way it has always been throughout history: from Adam to Nuh, Ibrahim, Musa, Isa, and Muhammad (peace be on them). It will happen to anyone who wants to stand up and proclaim the true message of Islam to the world.
This book contains a collection of letters demonstrating a side of the personality of Shaykul-Islaam ibn Taymeeyah which is not commonly recognized. Usually, it is his tough and uncompromising stances and his truthful, sometimes harsh retorts that are remembered. However, as this work demonstrates he was also a concerned son, a devoted teacher and a passionate defender of the religion. These letters were selected and introduced by Shaykul Muhammad Sulaiman al-Abdah.Born in Syria in 1941, and now residing in London, he has taught in the religious institutes and the Islaamic University of Madeenah. He now devotes his time to work in Islamic Da’wah.
In the previous lectures, we spoke about the story of the Tattar from the beginning until [the battle of] ‘Ayn Jalut. We mentioned details from it, and we omitted others. And what we omitted was only due to the lack of time and out of fear of being lengthy. Otherwise, my brothers and sisters, the story truly requires multiples of [the time it was given] so that it may be analyzed with care and studied with precision. But, after this story, we must pause. We did not narrate this story solely for the purpose of chronicling the events of the Earth that have passed. Nor for the sake of speculation and analysis, without concern or pause. We narrated the story, as we mentioned in the beginning of the lectures, as a lesson, to ponder over it, to benefit. We narrated the story to read into the future. Subhan Allah, how similar is today to yesterday!
Recently, a debate between our religiously committed brothers has erupted on the Internet regarding the permissibility of participating in democratic elections in the West. An article entitled “To Vote or Not to Vote” and another entitled “Why Vote, and Who to Vote For?” in particular have raised several points, which we feel are necessary to address as well as certain others related to Democracy and participation in the electoral process in general. In this short address, we will attempt to offer some clarification on the issue with the hope of refuting some claims and correcting some errors of the authors of these articles as well as addressing some of the more common mistakes related to this topic overall. In approaching the topic of Muslims participating in democratic elections, certain introductory points must be made. It is our intention to be very brief in these points as to avoid dwelling upon them and we only mention them for later reference in discussing the core issue of dispute regarding the permissibility of participating in the democratic elections.
The Calamity of the Prophet’s Death and its Effects on the Muslim Nation The Prophet (SAW) said, ‘If one of you is afflicted with a calamity, then let him remember his calamity by me (i.e., by my death); for indeed, it is the greatest of calamities.’ It becomes clear to us from this hadith that the death of th Prophet (SAW) is the greatest disaster that has occured or will occur to the Muslim nation. The Messenger of Allah requests that when we remember our calamities or afflictions, we should remember his death and his parting as well, a reflective process through which our other disasters will become insignificant in comparison. Whenever we lost any of our relatives or loved-ones, we are sure to have felt the pain of parting from them ant the anxiety of the farewell. The question now is this: Have we had any such feelings or sentiments when we contemplate the death of the Prophet (SAW) ?