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Sunan Abi Daawud (Arabic: سنن أبي داود) is one of the Sunni Six Major Hadith collections, collected by Abu Dawood.
religion and spirituality
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ٹیپو سلطان کا سفر آخرت
وہ عالمِ تصور میں میسور کے شیر کو ایک خوفناک دھاڑ کے ساتھ اپنے پرحملہ آور ہوتا دیکھ کر چونک جاتا تھا‘ اسکی سپاہ سرنگا پٹم کے میدان میں جمع ہونے والے سپاہیان اسلام کی نعشوں میں میسور کے شیر کو تلاش کر رہے تھے
امیر المومنین کی چوکیداری
ایک دلچسپ واقعہ
مسلمانوں کے ملک میں پرندے بھوک سے نا مر جائیں
زیر نظر تصویر ترکی کی ہے جہاں ایک بہت پرانی اسلامی روایت ابھی تک زندہ ہے کہ جب سردی کا عروج ہو اور پہاڑوں پر برف پڑ جائے تو یہ لوگ چوٹیوں پر چڑھ کر اس وقت تک دانہ پھیلاتے رہتے ہیں جب تک برفباری ہوتی رہے۔ اور یہ اس لیئے ہے کہ پرندے اس موسم میں کہیں بھوک سے نا مر جائیں۔
پاپا نے پادری بنانا چاہا ۔۔۔مگر۔۔۔؟
میں اپنے کسی کام کے سلسلہ میں ’’تیونس‘‘ گیا۔ میں اپنے یونیورسٹی کے دوستوں کے ساتھ یہاں کے ایک گاؤں میں تھا۔ وہاں ہم دوست اکٹھے کھا پی رہے تھے۔ گپ شپ لگا رہے تھے کہ اچانک اذان کی آواز بلند ہوئی اللہ اکبر اللہ اکبر۔۔۔
داستان ایک متکبر کی
سبحان الله ! یہ تھا اسلام کا انصاف
میں اپنا ثواب نہیں بیچوں گا
عموریہ کی جنگ میں پیش آنے والا ایک دلچسپ واقعہ
30 جون، 2011
Sunan Abi Dawood
Sunan Abi Daawud (Arabic: سنن أبي داود) is one of the Sunni Six Major Hadith collections, collected by Abu Dawood.
religion and spirituality
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Muwatta Imam Malik
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The Muwaṭṭa (Arabic: الموطأ) is the first written collection of hadith comprising the subjects of Muslim law, compiled and edited by the Imam, Malik ibn Anas. Malik's best-known work, Al-Muwatta was the first legal work to incorporate and join hadith and fiqh together. The work was received with wide praise. Abu Bakr ibn al-`Arabi said: "The Muwatta’ is the first foundation and the core, while al-Bukhari’s book is the second foundation in this respect. Upon these two all the rest have built, such as Muslim and al-Tirmidhi."
It is considered to be from the earliest extant collections of hadith that form the basis of Islamic jurisprudence alongside the Qur'an. Nonetheless, is not merely a collection of hadith; many of the legal precepts it contains are based not on hadith at all. The book covers rituals, rites, customs, traditions, norms and laws of the time of the Islamic prophet Muhammad.
It is reported that Imam Malik selected only about 1% of authentic Ahadith for inclusion into the Muwatta, from the corpus of 100,000 narrations available to him. Thus, the book has been compiled with great diligence and meticulousness.
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sahi Muslim arabic/Urdu
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Complete download all 6 volumes
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Sahi Bukhari
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Sahih al-Bukhari (Arabic: صحيح البخاري), as it is commonly referred to, is one of the six canonical hadith collections of Islam. These prophetic traditions, or hadith, were collected by the Persian Muslim scholar Muhammad ibn Ismail al-Bukhari, after being transmitted orally for generations. Sunni Muslims view this as one of the three most trusted collections of hadith along with Sahih Muslim and al-Muwatta. In some circles, it is considered the most authentic book after the Qur'an. The Arabic word sahih translates as authentic or correct
Reconstruction Of Religious thoughts of Islam By Dr Allama Iqbal
Reconstruction Of Religious thoughts of Islam
By
Introduction:
The Reconstruction of Religious Thought in Islam is a compilation of lectures delivered by Muhammad Iqbal on Islamic philosophy; it was published in 1930. These lectures were delivered by Iqbal in Madras, Hyderabad, and Aligarh. The last chapter, "Is Religion Possible", was added to the book from the 1934 Oxford Edition onwards.
_________________________________________________________________________________
What is the character and general structure of the universe in which we live? Is there a permanent element in the constitution
of this universe? How are we related to it? What place do we occupy
in it, and what is the kind of conduct that befits the place we
occupy? These questions are common to religion, philosophy, and higher
poetry.
The
teaching of the Qur'an that life is a process of progressive creation
necessitates that each generation, guided but unhampered by the work of
its predecessors, should be permitted to solve its own problems.
since
God is the ultimate spiritual basis of all life, loyalty to God
virtually amounts to man's loyalty to his own ideal nature. The
ultimate spiritual basis of all life, as conceived by Islam,
is eternal and reveals itself in variety and change. A society based
on such a conception of Reality must reconcile, in its life, the
categories of permanence and change. It must possess eternal
principles to regulate its collective life, for the eternal gives us a
foothold in the world of perpetual change. But eternal principles
when they are understood to exclude all possibilities of change which,
according to the Qur'ān, is one of the greatest `signs' of God, tend
to immobilize what is essentially mobile in its nature. The failure of
the Europe in political and social sciences illustrates the former
principle, the immobility of Islam during the last five hundred years
illustrates the latter.
What then is the principle of movement in the structure of Islam? This is known as Ijtihād.
What then is the principle of movement in the structure of Islam? This is known as Ijtihād.
The teaching of the Qur'ān that life is a process of progressive creation necessitates that each generation, guided but unhampered by the work of its predecessors, should be permitted to solve its own problems.
Thus, in the evaluation of religion, philosophy must recognize the central position of religion and has no other alternative but to admit it as
something focal in the process of reflective synthesis. Nor is there any
reason to suppose that thought and intuition are essentially opposed
to each other. They spring up from the same root and complement each
other. The one grasps Reality piecemeal, the other grasps it in its wholeness. The one fixes its gaze on the eternal, the other on the
temporal aspect of Reality. The one is present enjoyment of the whole
of Reality; the other aims at traversing the whole by slowly
specifying and closing up the various regions of the whole for
exclusive observation. Both are in need of each other for mutual
rejuvenation. Both seek visions of the same Reality which reveals
itself to them in accordance with their function in life.
Some Quotes from the book
- ...To have a succession of identical thoughts and feelings is to have no thoughts and feelings at all. Such is the lot of most Muslim countries today. They are mechanically repeating old values...
- ...space, time, and matter are interpretations which thought puts on the free creative energy of God.
- If the aim of religion is the spiritualisation of the heart, then it must penetrate the soul of man, and it can best penetrate the inner man . . . We find that when Muhammad Ibn Tumart—the Mahdi of Muslim Spain—who was Berber by nationality, came to power and established the pontifi cal rule of the Muwahhidun, he ordered for the sake of the illiterate Berbers that the Quran should be translated and read in the Berber language and that the call to prayer should be given in Berber.
- Such is the attitude of the modern Turk, inspired as he is by the realities of experience, and not by the scholastic reasoning of jurists who lived and thought under different conditions of life. To my mind these arguments, if rightly appreciated, indicate the birth of an International ideal, which forming the very essence of Islam, has been hitherto overshadowed or rather displaced by Arabian Imperialism of the earlier centuries in Islam.
- The republican form of government is not only thoroughly consistent with the spirit of Islam, but has also become a necessity in view of the new forces that were set free in the world of Islam.
- The more genuine schools of Sufism have, no doubt, done good work in shaping and directing the evolution of religious experience in Islam; but their latter-day representatives, owing to their ignorance of the modern mind, have become absolutely incapable of receiving any fresh inspiration from modern thought and experience. They are perpetuating methods which were created for generations possessing a cultural outlook differing, in important respects, from our own
- Hard his lot and frail his being, like a rose leaf, yet no form of reality is so powerful, so inspiring, and so beautiful as the spirit of man.
Complete Download
Allama iqbals great writings on Islamic philosophies
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29 جون، 2011
JAVED NAMA english translation
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JAVAID NAMA
Versified English Translation
by
Dr. Muhammad Iqbal
Translated from the Persian
with introduction and notes
ARTHUR J. ARBERRY
Download complete translation of JAVAID NAMA by allama Iqbal in pdf.
free download.
A master piece of Dr Allama muhammad Iqbal, the poet of east(SHAER E MASHRIQ)
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20 جون، 2011
Pakistan and american relations
By Gen Mirza Aslam Baig
retired chief of army staff pakistan.
بھارتی امریکا یا امریکی بھارت
آستین کا سانپ یا سانپ کی آستیں؟؟؟
اسامہ اباما ڈرامہ کا منظرنامہ
امریکا نے پاکستان کو نشانہ بنانے کے لیے افغانستان کو ٹھکانہ اور عراق کو بہانہ بنایا ہے
طارق اسماعیل ساگر
Bharti amrica ya amrici bharat
Qoumi manzarnama by Tariq Ismail Sagar.
Published in Mirrat ul arifeen international
Alfaqr.net
Published in Mirrat ul arifeen international
Alfaqr.net
aasteen ka sanp ya sanp ki aasteen?
the manzarnama of Usama obama drama.
واقعہ شب معراج قرآن و حدیث کی روشنی میں
waqiha shab e mehraaj Quran ore Hadith ki roshani main.
Shab e miraj Hadith.
the night when prophet went to meet Allah
the night of mehraaj
سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا ۚ إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ
Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things).
ALQURAN [17:1]
Surat Al-'Isrā' (The Night Journey)
Here we shall narrate the event according to the Jami us-Sahih of Imam Muslim. The Messenger (SAW) says:
“One night I was asleep, in the Harim near the Kaabah when I was woken by Jibril. He informed me of the Diving will and took me to the well oz Zam Zam, where upon he opened by chest and poured wisdom and faith into it. Then he sealed it. I was then presented with a beautiful Buraq. This is an animal larger than a mule but smaller than a horse. I mounted it.”
It traveled at phenomenal speed. The Messenger (SAW) was soon at the second precinct of Masjid al-Aqsa. There all of the prophets of the past ages were assembled and waiting for him. He lead them in congregational prayer.
This noble assembly marked the end of the horizontal part of the journey. From here, accompanised by Jibril (AS), the Messenger (SAW) traveled on the Buraq ascending the heavens.
In the first heaven, He (SAW) met Adam (AS), who greated Him (SAW) with love and affection in the
words, “Welcome O righteous Son!”
The ascension continued to the second heavens where He (SAW) met Isa(AS) and Yayha (AS), then on to the third heaven where He (SAW) was met by Yusuf(AS), on the fourth by Idris (AS), on the fifth by Harun (AS), and on the sixth by Musa (AS) and on the seventh He (SAW) was greeted by Ibrahim(AS)
The journey continued beyond the heavens until He (SAW) reached the Baiy al Mamur – The Kaabah of the Angels, from where He ascended to the Lote tree of the uttermost boundary.
This is the focal point of the Divine mercy. Jibril (AS) then reached the point where he was not allowed to travel any further. It was at this point that he parted from Muhammad (SAW) The Prophet (SAW) continued alone, but where to ? That is beyond the point of human grasp.
The Glorious Quran alludes to it, in Surah An-Najm [53] Ayah 8:
ثُمَّ دَنَا فَتَدَلَّىٰ
Then he approached and came closer,
What happened there is also in the realm of a mystery. We are just told that He revealed to
His servant what he revealed, in Ayah 10 of Surah An-Najm:
فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ
So did (Allah) convey the inspiration to His Servant- (conveyed) what He (meant) to convey.
Ayats and hadith about shab e mehraaj.
shab e mehraaj ka waqiha,
17 جون، 2011
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why they are accepting Islam??
in 2010 in england every day 15 peoples converted to islam
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16 جون، 2011
شہاب نامہ سے اقتباس
شہاب نامہ سے اقتباس
پہلی جنگ عظیم کے بعد دُنیا میں امن و امان کو فروغ
دینے کے لیے 'لیگ آف نیشنز' وجود میںآئی' لیکن یہ تنظیم کفن چوروں کی
تنظیم ثابت ہوئی۔اقوام عالم میں بہت سی قبریں بنوانے کے بعد اس نے جینیو !
میں دم توڑ دیا۔ دوسری جنگ عظیم کے بعد'اقوام متحدہ' نے جنم لیا۔جس کی
لاٹھی اسی کی بھینس ' اس ادارے کا رہنما اصول ہے۔
جب کوئی لاٹی والا طاقتور ملک جارحیت سے کام لے کر کسی چھوٹے اور کمزور ملک کی بھینس زبردستی ہنکا کر لے جاتا ہے تو اقوام متحدہ فورا جنگ بند کا اعلان کر کے فریقین کے درمیان سیز فائر لائن کھینچ دیتی ہے۔اس خط پر اقوام متحدہ کی نامزد کردہ فوج اور مبصر متعین ہو جاتے ہیں جو خصوصی طور پر خیال رکھتے ہیں کہ مسروقہ بھینس دوبارہ اپنے مالک کے پاس نہ پہنچنے پائے۔اس کے بعد سارا معاملہ جنرل اسمبلی اور سیکورٹی کونسل کی قراردادوں میں ڈھل ڈھل کر پابندی کے ساتھ اقوام متحدہ کے سرد خانے میں جمع ہوتا رہتا ہے۔
جب کوئی لاٹی والا طاقتور ملک جارحیت سے کام لے کر کسی چھوٹے اور کمزور ملک کی بھینس زبردستی ہنکا کر لے جاتا ہے تو اقوام متحدہ فورا جنگ بند کا اعلان کر کے فریقین کے درمیان سیز فائر لائن کھینچ دیتی ہے۔اس خط پر اقوام متحدہ کی نامزد کردہ فوج اور مبصر متعین ہو جاتے ہیں جو خصوصی طور پر خیال رکھتے ہیں کہ مسروقہ بھینس دوبارہ اپنے مالک کے پاس نہ پہنچنے پائے۔اس کے بعد سارا معاملہ جنرل اسمبلی اور سیکورٹی کونسل کی قراردادوں میں ڈھل ڈھل کر پابندی کے ساتھ اقوام متحدہ کے سرد خانے میں جمع ہوتا رہتا ہے۔
Pakistan has its roots in Islam
Pakistan has its roots in Islam
Emma Duncan in her book – "Breaking the Curfew" – describes Pakistanis as a nation which has ideas without ideologies and ideologies without ideas. Today, extremism and intolerance is engulfing the nation and we are passing through the worst crisis of identity. To achieve this objective, we need to look back in order to trace our true ideology. During the Allahabad session of the All-India Muslim League in 1942, Quaid-e-Azam Muhammad Ali Jinnah was asked as to what type of state Pakistan would be, he replied: "It will be an Islamic state on the pattern of Medina state with human rights, liberalism, democracy and complete tolerance and freedom of conscience to all citizens without any distinction of colour, creed, language, and race as granted by the Prophet of Islam Muhammad (Peace Be Upon Him) to Christians, Jews, idol worshippers and all others. Justice, brotherhood, liberty, equality and fraternity will reign supreme."
In his speech at the Frontier Muslim League Conference on 21 November 1945, Quaid-e-Azam said: “We have to fight a double-edged battle, one against the Hindu Congress and the other against British imperialists, both of them being capitalists. The Muslims demand Pakistan where they could rule according to their own code of life and according to their own cultural growth, traditions, and Islamic Laws.”
Similarly, in his Eid message to the nation in 1945, Quaid-e-Azam said: “From the Atlantic to the Ganges, the Quran is acknowledged as the fundamental code, not of theology but of civil and criminal jurisprudence, and the laws which regulate the actions and the properties of mankind are regulated by the immutable sanctions of the Will of Allah”. He said, “Everyone, except those who are ignorant, knows that the Quran is the general code of the Muslims. A religious, social, civil, commercial, military, judicial, criminal penal code; it regulates everything from the ceremonies of religion to those of daily life; from the salvation of the soul to the health of the body; from morality to crime, from punishment here to hereafter and our Prophet (Peace Be Upon Him) has enjoined on us that every Muslim should possess a copy of the Quran and be his own priest. Therefore, Islam is not confined to the spiritual tenets and doctrines and rituals and ceremonies. It is a complete code regulating the whole Muslim society in every department of life, collective and individually.”
Pakistan emerged as an independent state on 14th August 1947 as a result of an ideology. The strength of the ideology can be judged from the fact that only religion acts as a binding force for five distinct provinces of Pakistan, as each province has a discrete identity in term of customs, norms, traditions, languages and dialects. Today Objective Resolution serves as the preamble of our Constitution. No doubt, Objective Resolution should be our ultimate goal. We cannot hide the truth by closing our eyes or burring of old syllabus in our country and confiscating translations of Holy Quran, only because it talks about why Pakistan was created and what is our final destination.
The Basic Principle Committee was appointed by a resolution of the Constituent Assembly, dated 12 March 1949, to report, in accordance with the Objective Resolution, on the main principles on which the future constitution of Pakistan should be framed. The Interim Report of the Basic Principle Committee was presented to the Constituent Assembly on September 28, 1950. In accordance with the Resolution of the Constituent Assembly dated November 21, 1950, the interim report was published for inviting suggestions from the public. These suggestions were to be received in the Secretariat of the Constituent Assembly by January 31, 1951. After examinations of bulk of the suggestions, the Basic Principle Committee submitted recommendations as the basis on which the future constitution of Pakistan should be drafted. It is pertinent to mention here that the Basic Principle Committee also appointed five members from minorities through the resolution dated March 12, 1949, including Sir Muhammad Zafrullah Khan, Jogendra Nath Mandal, Kamini Kumar Dutta, Sris Chandra Chattopadhyaya and Prem Hari Barma. If we critically examine the Objective Resolution of March 1949, we would be able to conclude that the question of rights of the minorities has been very carefully and exclusively addressed. Minorities have been given guarantee that their education and culture would be adequately safeguarded.
According to Para 2 (2) of Chapter II – Directive Principles of the State Policy, steps have been specified which should be taken in various spheres of the governmental activities to enable the Muslims to order their lives individually and collectively in accordance with the Holy Quran and Sunnah. According to Para (2) (a), facilities should be provided to them to understand what life in accordance with the Holy Quran and Sunnah means, and the teaching of the Holy Quran to the Muslims should be made compulsory. Para (3) recommended that an organization should be set up for making the teachings of Islam known to the people, and for ‘Amr-Bil-Maruf’ and ‘Nahi-Anil-Munkar’. Para (8) recommends that the state should make every effort to remove illiteracy from the country within minimum possible period. While Para (9) recommended that it should be the endeavour of the state to enable, within the minimum possible time, the population of different areas, through training and education, to participate fully in all forms of national activity and service. It is an irony that despite 63 years of our existence we are still unable to enforce Objective Resolution. Quaid-e-Azam had guided for an Islamic constitution within 22 months. Thus, immediately after his death, Prime Minister Liaquat Ali Khan formed a committee of Ulema to decide the Islamic guidelines for Pakistan's Constitution in which Jamaat-i-Islami led by Maulana Maudoodi and other religious parties played an important role in giving an Islamic orientation.
The Objectives Resolution was the outcome, which was adopted by the Constituent Assembly in March 1949. On the guidelines of Objective Resolution, the 1956 Constitution was passed by the assembly which endorsed Islamic principles and declared Pakistan as an Islamic Republic. However, the ruling class and the elite were quite critical of the new development in the new state of Pakistan as they wanted to build Pakistan as a secular state keeping in mind their Western education and contributions to the freedom struggle. This led to a clash between those possessing modern thoughts and orthodox religious groups. The orthodox religious transformed into political expression when they demanded expulsion of Qadianis (Ahmadiyas) in 1953 in the province of Punjab. Tussle between western educated elites and religious groups led to the imposition of martial law for the first time in Pakistani history to bring the situation under control.
The Enquiry Commission appointed to look into the anti-Ahmediya riots highlighted the internal in-congruencies and contradictions in the ideas of orthodox religious bodies who are presumed to be authorities on matters of religion and ideology. The Commission recommended, "Nothing but a bold reorientation of Islam to separate the vital from the lifeless can preserve it as a world idea and convert the Mussalman into a citizen of the present and future world from the archaic incongruity that he is today...” A new constitution was framed by the General Ayub Khan government in 1962 which removed the label of Islamic Republic by rationalizing that the state could not be theocratic because there was no priesthood in Islam, and as such, it is "theocratic only to the extent that real sovereignty belongs to God." Important changes were also made in the Preamble i.e. from the paragraph, which used to read
"...the authority to be exercised by the people of Pakistan within the limits as prescribed by Him (Allah) is a sacred trust," the words "within the limits prescribed by Him" were removed. In the first Constitutional Amendment Act, however, General Ayub Khan reinstated the phrase Islamic Republic of Pakistan under pressure from religious parties. His secular credentials were confirmed when he implemented the recommendation of the 1955 Commission in the shape of Muslim Family Laws Ordinance of 1961. During the 1965 elections, he took the help of orthodox religious groups to issue a fatwa to de-legitimize the contesting of Mohtarma Fatima Jinnah for the office of president on religious grounds that a woman cannot become the head of an Islamic state. The orthodox parties demanded Nizam-i-Mustafa. Zulfikar Ali Bhutto got a law passed, approving minority status for the Ahmedis, and also allowing enough leverage to the orthodox parties in the educational institutions to satisfy the religious groups. In April 1977, Bhutto announced a set of Shariat laws banning horse racing and drinking of alcohol, and declared Friday as the official holiday in conformity with the Islamic ideology on July 1, 1977. This was followed by the rule of General Ziaul Haq during which additional efforts were made to Islamize Pakistan. Today, if we critically examine sectarianism and extremism we would find that in most cases it resolves around the dispute to create Pakistan as a welfare Islamic state on the pattern of Medina at the time of Holy Prophet Muhammad (May Peace Be Upon Him) or a secular state on the pattern of India and other non-believer nations. One wonders how still some among us fail to identify the Islamic roots in Pakistan and do not comprehend the essence of our ideology and Objective Resolution. To enforce secularism and evils of the western and non-believer nations there is only one way — to eliminate the overwhelming majority in the country and allow a small minority to live and rule Pakistan.
constitution making process of pakistan, where we went wrong?
pakistan is an islamic or secular state??
12 جون، 2011
A beauty article by Orya on pakistan america relations
نہ جا اس کے تحمل پر کہ بے ڈھب ہے گرفت اس کی
| [Sahih Bukhari: Volume 8, Book 73, Number 43] |
Narrated 'Aisha (Radi Allah Anha): The Prophet (sal-allahu-alleihi-wasallam)said "Gabriel continued to recommend me about treating the neighbors Kindly and politely so much so that I thought he would order me to make them as my heirs.  |
| [Sahih Bukhari: Volume 8, Book 73, Number 45] |
Narrated Abu Shuraih (Radi Allah Anhu): The Prophet (sal-allahu-alleihi-wasallam) said, "By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not believe!" It was said, "Who is that, O Allah's Apostle?" He (sal-allahu-alleihi-wasallam) said, "That person whose neighbor does not feel safe from his evil."  |
| [Sahih Bukhari: Volume 8, Book 73, Number 47] |
Narrated Abu Huraira (Radi Allah Anhu): Allah's Apostle (sal-allahu-alleihi-wasallam) said, "Anybody who believes in Allah and the Last Day should not harm his neighbor, and anybody who believes in Allah and the Last Day should entertain his guest generously and anybody who believes in Allah and the Last Day should talk what is good or keep quiet. (i.e. abstain from all kinds of evil and dirty talk).  |
A beautiful article Written by Orya maqbool jan on the current situation of pakistan.
killing of sarfaraz by rangers.
Forex trading
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