The Key To Paradise

Imam Ibn Rajab al Hanbali
Language: English | Format: PDF | Pages: 113 | Size: 3 MB

The Key To Paradise: An Explanation To The Testimony Of Faith And Its Benefits

When the Messenger of Allah (salallahu alaihi wa salam) was sent to the polytheists to call to this statement, ‘None has that right to be worshiped save Allah,’ that understood something from it that made them reject it, opposed the Messenger, and all those who believed in it. What was this understanding? Was it the understanding that Allah existed and was One? They already believed in this. They believed that He was the Creator, Nourisher, Sustainer, in His hands was the control of all affairs, and in His hands was life and death.

It was said to al-Hasan, ‘People say that whoever says, ‘None has the right to be worshipped,’ shall enter Paradise.’ He said, ‘Whoever says, ‘None has the right to be worshipped save Allah,’ and fulfills its obligations and meets its requirements shall enter Paradise.’

Wahb ibn Munabbih was asked, ‘Is not the testification that “none has the right to be worshipped save Allah” the key to Paradise?’ He replied, ‘Of course, but every key has its teeth: if you bring a key that has teeth, the door shall open; but if not, it will not.’

My brothers! Strive, today, to your utmost in actualizing Tawhid, for nothing else can take you to Allah. Be desirous for establishing its rights for nothing else will save you from the punishment of Allah. The testification of Tawhid has many great benefit, it is not possible to enumerate them all, however, the author mentions fifty-five benefits of it.

This small treatise deals with the correct and accurate meaning of the testification of Tawhid and with an extremely beneficial appendix – The Types of Hearts – by al-Hafiz ibn Qayyim al-Jawziyyah.

About Imam Ibn Rajab al Hanbali (736 – 795 AH)

He was the noble Imaam, the Haafidh, the Critic, Zayn-ud-Deen ‘Abdur-Rahmaan bin Ahmad bin ‘Abdir-Rahmaan bin al-Hasan bin Muhammad bin Abil-Barakaat Mas’ood As-Salaamee Al-Baghdaadee (due to his place of birth), Al-Hanbalee (due to his madh-hab), Ad-Dimashqee (due to his place of residence and death). His kunyah was Abul-Faraj, and his nickname was Ibn Rajab, which was the nickname of his grandfather who was born in that month (of Rajab).

He was born in Baghdad in 736H and was raised by a knowledgeable family, firmly rooted in knowledge, nobility and righteousness. His father played the greatest role in directing him towards the beneficial knowledge.

Al-Haafidh Ibn Rajab, may Allaah have mercy on him, was deeply attached to the works of Shaikh-ul-Islaam Ibn Taimiyyah, for he would issue legal rulings according to them and would constantly reference his books. This is since he served as a student under Ibn Qayyim al-Jawziyyah, the most outstanding student of Shaikh-ul-Islaam Ibn Taimiyyah, may Allah have mercy on all of them. But in spite of this, he (rahimahullaah) wasn’t a blind follower or a fanatical adherent (to his teacher). Rather, he would review, authenticate, verify and follow the evidences.

Al-Haafidh Ibn Rajab, may Allaah have mercy on him passed to the  realm of the Akhira in  Ramadaan, 795H. He died while in Damascus. Continue reading

Eeman And Its Components

Ash-Shaikh Saaleh Aal-Shaikh
Language: English | Format: PDF | Pages: 65 | Size: 2 MB

Eeman and its components, and explaining the misguidance of the Khawarij and the Murjiyah

The issue of Eeman, its components, levels and that which negates it (i.e., Major Kufr) are fundamental concepts of Islam. It should be a Muslim’s utmost concern to understand these issues as was understood by the first and best generation of Islam.

This booklet is an attempt to educate the reader about the moderate understanding of Ahlus-Sunnah wal-Jama’ah concerning the components of Eeman and Kufr and to warn against the misguided views of those who have been mislead on the subject.

Exaggerations in understanding the verses and Ahadeeth of warning lead the Khawarij to overstate the status of sinners amongst Muslims until they regarded anyone who commits a major sin to be a disbeliever, who will not be forgiven. They lightened the extremely serious issue of Takfeer (declaring someone to be a Kafir) and consequently, off-shoots of Khawarij caused blood-shed throughout Islamic history, by revolting against legitimate rulers they saw as sinful.
A contemporary example is that of Juhayman and his followers who, having been affected by Khawarij-like ideas, attacked al-Masjid al-Haraam in the 1980s and shed the blood of innocent Muslims (details on how their extreme views led to this appalling incident can be read in the course of the book).

In opposition to the Khawarij, appeared the Fitna of Murjiyah, who were deficient in their understanding of Eeman and Kufr and thus, took to the other extreme and claimed that Kufr only occurs by rejection and denial of faith in the heart; and not due to actions.
Their misguided approach led to the belittling and easy escape from the practices of Islam and its obligations. Their way implies that someone is a Mu’min (complete believer) by just verbally confessing belief in Allah, even if he prays to the cross, goes to church, and commits major sins! This is the reason why the Salaf considered the deviation of the Murjiyah to be more severe than that of the Khawarij. The Khawarij cause destruction to life and property whereas the Murjiyah cause ruin to the Deen.

This booklet seeks to expound how failure to seek guidance from the learned scholars in issues of the Deen can lead to devastating consequences, which was the main sickness of the Khawarij since their origin.

The Murjiyah too, fell into the same pitfall when they tried to counter one form of misguidance with another. They sought their own understanding instead of referring back to the Salaf.

The common misunderstanding of both the Khawarij and the Murjiyah was that they both consider Eeman to be one entity that does not increase or decrease. So, Eeman is either there altogether (even if one performs actions like prostration to other than Allah) as the Murjiyah believe, or Eeman is not there altogether (even if one only commits a major sin) as the Khawarij believe.

Whereas, the belief of the Ahlus-Sunnah is that Eeman is a combination of actions and statements; it increases with good deeds and statements and decreases with sinful statements and actions. The only case when a person goes out of the fold of Islam is when he commits any act or statement from the nullifiers of Islam that are known from the texts of the Deen.

Many original Arabic books were referred to in the compilation of this booklet such as:

Kitaab al-Eeman by Shaikhul-Islam Ibn Taymiyyah,
Sharh Aqeedatil-Wastiyyah by Shaikh Salih al-Fawzan,
As’ilah wa-Ajwiba fi Masaa’il al-Eeman wal-Kufr by Shaikh Salih al-Fawzan,
Aqeedah at-Tawheed by Shaikh Salih al-Fawzan,
Dar’ al-Fitna ‘an Ahlus-Sunnah by Shaikh Bakr ibn Abdullah Abu Zaid,
As’ilah wa-Ajwibah fil-Eeman wal-Kufr by Abdul-Aziz ibn Abdullah ar-Rajhi,
Al-Khawaarij wal-Fikr al-Mutajaddid by Shaikh Abdul-Muhsin ibn Nasir al-Ubaikan,
DVD series explaining Aqeedah at-Tawheed by Dr. Abdullah al-Farsi and others.

I ask Allah to accept this humble effort and all success is from Allah Alone. Continue reading

Knowledge And Its Excellence

Shaykh Abdul-Azeez Ibn Abdullaah Ibn Baaz
Language: English | Format: PDF | Pages: 18 | Size: 1 MB

Allah created the creation to worship Him alone, without any partners. He sent the Messengers for this great matter, to call the people to the worship of Allah, and to teach them the Shar’eeah of Allah. He revealed Books of which the greatest and most noble is the Qur’an, for the purpose of teaching, explaining and understanding the religion, so that the creation learns their religion, and recognises what Allah has obligated upon them, and refrains from that which Allah has made unlawful for them.

Allah says in the Qur’an,

وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ

“And I have not created the Jinn and mankind except for my worship” [Surah Zaariyat 51:56]

He says,

يَـٰٓأَيُّہَا ٱلنَّاسُ ٱعۡبُدُواْ رَبَّكُمُ ٱلَّذِى خَلَقَكُمۡ وَٱلَّذِينَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ

“O people worship your Lord who has created you and those before you so that you may become pious.” [Surah al-Baqarah 2:21]

He says,

وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ

“And verily we have sent among every ummah (nation) a messenger proclaiming, “Worship Allah, and avoid Taghut” (false dieties) [Surah An-Nahl 16:36]

He says,

وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيۡهِ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّآ أَنَا۟ فَٱعۡبُدُونِ

“And we did not send a messenger before you except we revealed to him, that there is no God except Me, so worship Me.” [Surah Anbiyaa 21:25]

He says,

كِتَـٰبٌ۬ فُصِّلَتۡ ءَايَـٰتُهُ ۥ قُرۡءَانًا عَرَبِيًّ۬ا لِّقَوۡمٍ۬ يَعۡلَمُونَ

“A book whereof the verses are explained in detail-a Qur’an in arabic for people who know.” [Surah Fussilat 41:3]

He says,

كِتَـٰبٌ أَنزَلۡنَـٰهُ إِلَيۡكَ مُبَـٰرَكٌ۬ لِّيَدَّبَّرُوٓاْ ءَايَـٰتِهِۦ وَلِيَتَذَكَّرَ أُوْلُواْ ٱلۡأَلۡبَـٰبِ

“A Book which we have sent down to you full of blessings, that they may ponder over its verses, and that men of understanding may remember.” [Surah Saad 38:29]

He says,

الٓر‌ۚ ڪِتَـٰبٌ أَنزَلۡنَـٰهُ إِلَيۡكَ لِتُخۡرِجَ ٱلنَّاسَ مِنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ بِإِذۡنِ رَبِّهِمۡ إِلَىٰ صِرَٲطِ ٱلۡعَزِيزِ ٱلۡحَمِيدِ

“A Book which we have revealed to you, so that you may take the people out of the darkness and bring them into the light by their Lords permission to the path of the Almighty, the Owner of all Praise.” [Surah Ibraheem 14:1]

He says,

ٱتَّبِعُواْ مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡ وَلَا تَتَّبِعُواْ مِن دُونِهِۦۤ أَوۡلِيَآءَ‌ۗ قَلِيلاً۬ مَّا تَذَكَّرُونَ

“Follow what has been sent down to you from your Lord, and follow not any protectors or helpers beside Him (Allah). Little do you remember.” [Surah Al-A’raf 7:3]

Allah sent the Messengers and revealed Books for this great matter, to worship Him alone, without any partners. To fulfil His rights and to stay away from His prohibitions. Upon all of the creation is the obligation to learn and understand their religion. It is upon everyone, both men and women to understand their religion. Upon them is to learn that which will enable them to remove their ignorance of matters, this is obligatory upon everyone, because you are created to worship Allah. Continue reading

Knowledge: A Definition, Its Virtue And The Ruling Concerning Its Acquisition

Shaykh Muhammad ibn Saalih al-‘Uthaymeen
Language: English | Format: PDF | Pages: 31 | Size: 1 MB

This is a translation of three chapters from the book ‘Knowledge – A Definition, its Virtue and the Ruling Concerning its Acquisition’ by one of the esteemed scholars of the Sunnah in the contemporary era, namely Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may the mercy of Allaah be upon him.

The book contains much in the way of advice to the seekers of knowledge and serves as an admonishment to the sincere seeker, causing one to reflect about their search for the divinely revealed knowledge.

Shaykh ‘Uthaymeen was born in the town of ‘Unayzah in Arabia on the 27th of Ramadaan 1347 AH. The Shaykh memorised the whole Qur’aan as a young boy with his maternal grandfather ‘Abdur-Rahmaan ibn Sulaymaan Aali Daamigh (raheemahullaah) and then furthered his search for knowledge by studying writing, arithmetic and some other subjects.

The scholar ‘Abdur-Rahmaan as-Sa’adee used to get two of his senior students, Ali as-Saalihee and Muhammad ibn ‘Abdul-‘Azeez al-Mutawwa’ (may the mercy of Allaah be upon them all) to teach the younger students. Under whom, Shaykh ‘Uthaymeen studied an abridgement to Aqeedat ul-Wasitiyyah and Minhaj us-Saalikeen fee’l- Fiqh, as well as studying al-‘Ajroomiyyah and al-Alfiyyah in Arabic grammar and morphology. He also studied the laws of inheritance and fiqh under Shaykh ‘Abdur-Rahmaan ibn ‘Ali ibn ‘Awdaan. Shaykh ‘Uthaymeen also studied under the noble Shaykh, ‘Abdul- ‘Azeez bin Baaz, to the extent that he was regarded as his second teacher.

In 1371 AH, the Shaykh began to teach in the congregational mosque and when the educational institutes opened in Riyadh he signed up with them in 1372 AH and then graduated after two years and became a teacher in educational institute (Ma’ahad ‘Ilmee) in ‘Unayzah. In the meantime, he continued his studies under as- Sa’adee (raheemahullaah) and with the College of Sharee’ah. When Shaykh Abdur-Rahmaan as-Sa’adee passed away (raheemahullaah), Shaykh ‘Uthaymeen was appointed Imaam of the congregational mosque in ‘Unayzah and a teacher within the central library of ‘Unayzah in addition to Shaykh ‘Uthaymeen’s other teaching responsibilities. He would later move on to teaching in the faculties of Sharee’ah and Usool ud-Deen in the Qaseem branch of Muhammad ibn Saud Islamic University. Moreover, he became a member of the Council of Senior Scholars in the Kingdom of Saudi Arabia.

Shaykh ‘Uthaymeen played a large and active role in the field of Da’wah (calling) to Allaah and teaching the Muslims from all levels of the society. For this reason, Shaykh ‘Uthaymeen is renowned for his beneficial lessons and sermons given in ‘Unayzah, Qaseem. He was thus known for his classes during the nights of ‘Itikaaf during Ramadaan every year. He was also known for his compendium of religious rulings (fatawaa) issued to the masses of Muslims from the east and west during Hajj or published within journals, magazines, on the radio programme ‘Light Upon the Path’ (‘Noor ‘alaa ad-Darb’). The Shaykh was particularly known for this and his wholesome responses to the various questions that were posed to him day in day out. Continue reading

How To Perform Wudu And Prayer And Its Proof

Abdullah Bin Sulaiman Al-Marzooq
Language: English | Format: PDF | Pages: 26 | Size: 1 MB

This is a summarized study according to the texts of the Qur’an and the Sunnah on ablution (ritual purification with water), and some rulings concerning prayer.



* How to Perform Ablution
* Sand Ablution (Tayammom)
* Rubbing Over Socks or Boots
* Total Ablution (Ghosl)

PRAYER (Salat)

* How to Perform Prayer

CONCLUSION Continue reading

Supplication And Its Manners Times Conditions Mistakes

Abdul Aziz Bin Mohammed Al-Dowaish
Language: English | Format: PDF | Pages: 34 | Size: 1 MB

What are the Conditions of Du’aa? Merits of Supplications? Manners of Making Du’aa? Mistakes in Du’aa? Why invocations not Answered? This series answer those questions and other topics. Continue reading

Belief In The Angels: And Its Effect On The Life Of The Ummah

Shaykh Saalih ibn Fawzaan Al-Fawzaan
Language: English | Format: PDF | Pages: 25 | Size: 1 MB

This is a complete translation of a short treatise called, ‘al-Eemaan bil-Malaa’ikah wa Atharuhu fee Hayaat-il- Ummah’. Although this treatise is short in size, it provides many proofs and evidences for the descriptions, duties and  general characterisitics of the angels.

Indeed, Eemaan (Faith) is a great matter, since it is the foundation upon which success in this life and the next rests on. So it is one of the most important levels of the Religion, for when the angel, Jibreel, came to the Prophet (PBUH) in the presence of his Companions, he asked him about Islaam, Eemaan, and Ihsaan, saying: “O Muhammad! Inform me about Islaam.” The Prophet (PBUH) replied: “Islaam is to testify that there is no deity that has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah; to establish the prayer; to give the Zakaat; to fast in Ramadaan; and to perform the Hajj to the House (Ka’bah) if you are able to.”

So he explained Islaam as being the implementation of these five pillars: (!) The two testimonies of Faith; (2) Establishing the Prayer; (3) Giving the Zakaat; (4) Fasting in Ramadaan; (5) Pilgrimage to the Ka’bah. So the angel Jibreel told him: “You have spoken the truth. Now inform me about Eemaan.” The Prophet (PBUH) said: “It is to believe in Allaah, His Angels, His Books, His Messengers, the Last Day, and to believe in Al-Qadar – the good of it and the bad of it.” So he  explained that Eemaan was to believe in these six things: Belief in Allaah, His Angels, His Books, His Messengers, the Last Day and Al-Qadar – the good of it and the bad of it.

Jibreel continued: “Inform me about Ihsaan.” So the Prophet (PBUH) responded: “Ihsaan is to worship Allaah as if you see Him. But if you don’t see Him, then verily, He sees you.” So he (PBUH) clarified that Ihsaan consists of one pillar, which is to worship Allaah as if you see Him. But even though you don’t see Him, verily, He sees you. These are the three levels of the Religion: Islaam, then Eemaan, then Ihsaan. Each one of these levels has its own set of pillars.

A pillar is the part upon which something stands on, so (for example) the pillar of a house refers to the part upon which that house is established. So Eemaan (Faith) rests upon six of these pillars. If one of these pillars is missing, a person is no longer a believer, possessing Faith, since he lacks one of the pillars of Eemaan. Continue reading

The Calamity Of The Prophet’s Death And Its Effects On The Muslim Nation

Shaykh Hussain Al-Awaaishah
Language: English | Format: PDF | Pages: 32 | Size: 1.5 MB

The Prophet (salallahu alaihi wa salam) 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 the Prophet is the greatest disaster that has occurred or will occur to the Muslim nation. The Messenger of Allah (salallahu alaihi wa salam) 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 him and 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 (salallahu alaihi wa salam).

What would happen if a man were to lose his entire family; his heart would ache and bleed while his tears would  pour forth profusely. He marries after a period, and after many years pass, one of his sons dies. What is his  sadness and pain if compared to the first calamity; is not the new affliction less painful in degree? And with that  perspective – i.e., by remembering the death of the Prophet (salallahu alaihi wa salam) – we should console ourselves whenever we are afflicted  with a hardship. Continue reading

The Five Ground Rules For The Achievement Of The Tradition Of Victory Or Its Absence

Imam Abdul Qadir Ibn Abdil Aziz
Language: English | Format: PDF | Pages: 36 | Size: 1 MB

This book is taken from a chapter within the book “Al-‘Umdah Fī I’dād Al-‘Uddah Lil-Jihādi Fī Sabīlillāhi Ta’ālā”, “The Pillar Regarding Making Ready The Preparation For Jihād In The Path of Allāh Ta’ālā”, by Imām ‘Abdul-Qādir Ibn ‘Abdil-‘Azīz, may Allāh free him from prison. The Chapter is entitled “Al-Usūl Al-Khamsah Li-Tahaqquq Sunnat An Nasr Aw Takhallufihā”, “The Five Ground Rules for the Achievement of the Tradition of Victory or Its Absence”. Our work in this book was mainly translating it, but there were also a few footnotes added for clarity. Any footnote added will be preceded by “Trans. Note”. Also, there are many instances where the Imām would mention a Verse, then mention the Sūrah in which the Verse is located, but not mention the Verse number. We have added the Verse numbers, but not preceded this with the previous addition, as it seemed unnecessary. We also added the title “Conclusion and Follow-Up Discussion” near the end in order to differentiate the five ground rules from the Imām’s discussion afterwards. We ask Allāh to reward the Imām and us, as well as make this work beneficial for the Muslims.

And they are: The first: That victory is in the Hand of Allāh, Ta’ālā, Alone. The Second: That Allāh, Ta’ālā, promised His Believing slaves victory over their enemy in the Dunyā. The Third: That this promise of victory is only for the People of Complete Īmān, and for every Believer is his share of this promise according to the amount of his Īmān. The Fourth: That the absence of this promise means the absence of its Īmānī conditions. The Fifth: That if this promise is absent, then the slave doesn’t become deserving of it unless he changes his state in order to complete the conditions of this promise.

And the clarification of these fundamentals is as follows: The First Ground Rule: “That Victory is in the Hand of Allāh, Ta’ālā, Alone.” Due to Allāh, Ta’āla’s, saying,

وَمَا ٱلنَّصۡرُ إِلَّا مِنۡ عِندِ ٱللَّهِ‌ۚ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ

And there is no victory except from Allāh

[Sūrat Āl ‘Imrān, 126 and Sūrat Al-Anfāl, 10]


And this Verse includes that which is considered to be from the strongest methods of restriction, and it is the negation, “…no…”, followed by the exception, “…except…”. And this meaning is also understood from His, Ta’ālās, saying,

إِن يَنصُرۡكُمُ ٱللَّهُ فَلَا غَالِبَ لَكُمۡ‌ۖ وَإِن يَخۡذُلۡكُمۡ فَمَن ذَا ٱلَّذِى يَنصُرُكُم مِّنۢ بَعۡدِهِۦ‌ۗ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ

If Allāh helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? 2 And when this meaning was absent from some of the Companions, may Allāh be pleased with them, in the Battle of Hunayn, and they were impressed by their great numbers, the defeat took place so they would know that the numbers and the materials do not benefit anything except by the permission of Allāh. He, Ta’ālā, said, [
Sūrat Āl ‘Imrān, 160]


لَقَدۡ نَصَرَڪُمُ ٱللَّهُ فِى مَوَاطِنَ ڪَثِيرَةٍ۬‌ۙ وَيَوۡمَ حُنَيۡنٍ‌ۙ إِذۡ أَعۡجَبَتۡڪُمۡ كَثۡرَتُڪُمۡ فَلَمۡ تُغۡنِ عَنڪُمۡ شَيۡـًٔ۬ا وَضَاقَتۡ عَلَيۡڪُمُ ٱلۡأَرۡضُ بِمَا رَحُبَتۡ ثُمَّ وَلَّيۡتُم مُّدۡبِرِينَ

ثُمَّ أَنزَلَ ٱللَّهُ سَكِينَتَهُ ۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلۡمُؤۡمِنِينَ وَأَنزَلَ جُنُودً۬ا لَّمۡ تَرَوۡهَا وَعَذَّبَ ٱلَّذِينَ كَفَرُواْ‌ۚ وَذَٲلِكَ جَزَآءُ ٱلۡكَـٰفِرِينَ

Truly, Allāh has given you victory on many battle fields, and on the Day of Hunayn, when you rejoiced at your great number, but it availed you naught and the Earth, vast as it is, was straitened for you, then you turned back in flight. Then Allāh did send down His Sakīnah (calmness, tranquility and reassurance, etc.) on the Messenger and on the Believers, and sent down forces (Angels) which you saw not, and punished those who disbelieved. Such is the recompense of disbelievers. [Sūrat At-Tawbah, 25-26]

So He, Subhānahu, reminded them that He gave them victory in many battle fields, with less than this great number which they were impressed by, and that when they were impressed and inclined to the great number, it did not benefit them in any way, so they were defeated. Then Allāh gave them victory after the defeat, to clarify to them that the victory is from Him, not due to the great number which did not benefit. So He, Subhānahu, through the defeat, returned them to the first matter which had become absent from some of them, (and) that matter is “And there is no victory except from Allāh”. Continue reading

The Islamic Concept And Its Characteristics

Sayyid Qutb
Language: English | Format: PDF | Pages: 136 | Size: 1 MB

For a number of reasons there is a pressing need to define and elaborate the Islamic paradigm of thought, that is, to explain for a modern audience the Islamic concept. The Muslim needs this definition because it provides him with a comprehensive explanation of all that exists, on the basis of which he relates to the world. This explanation brings him closer to an under standing of the great realities that confront him, and of the nature of the relationships and connections that exist among these realities, namely, the reality of the Creator and the reality of the created (the latter including the universe, life, and man), and their mutual relation ships and interconnections. The definition of the Islamic concept is also necessary for the Muslim so that he may understand the central position that man occupies in this universe and the ultimate purpose for which he is created. This knowledge in turn defines the role of man in the universe, the parameters and perimeters of the field of his activities, and the limits of his relationship with his Creator. Continue reading