A fateful meeting with Pakistani cricket hero Imran Khan changed her life. He invited her to his country where she encountered a completely different world from the one she knew, the religion and culture of Islam. Instead of pop and rock stars she was meeting men and women whose lives were dominated by the love of God and who cared very little for the brief glories of this world. She began to read the Quaran and to study books about the Faith. A few years later, after travelling more widely in the Islamic world and knowing that she had discovered her spiritual path, she embraced Islam in a London mosque. And then her real adventures began.
In this very personal memoir Kristiane Backer tells the story of her conversion and explains how faith, despite the many challenges she faced, has given her inner peace and the meaning she sought.
…His hands had reached deeper. It was damn dark. Nobody could see anything. But here was she, lying with her son while a man was massaging her passionately. She again tried a failed attempt to stop him. He didn’t move. His hands had done with throat and neck. His oily hand had now slid inside her… She again tried to explain him. Took his face in her hands and pleaded. To stop. He knew it was half-hearted. Kept moving his hand inside. Compassion had turned into passion. Sympathy had turned into ardour. Caring had turned into craving. The lines cleaving gentle friendly touch and passionate rub were blurred…
…She looked back at her little son while slowly getting into man’s blanket. He was sleeping peacefully… The bondages of modesty were shattered… It was the first sensual kiss for her in years. She pulled his head near her heart. It was the sign of surrender. Forgetting all ties, relations and even her son sleeping next to her on the other berth. It was the night of liberation! The night of celebration! The night of miracle…
The man was master of seduction. A trained lover. He did that 18 times. With different women. Hotties called him man of dreams. But he was a man on mission. Will love defeat mission? Read this romantic thriller to find out!
The Book is an exciting combination of colorful illustrations, Arabic calligraphy and imagery, which will captivate the readers eye as they read along.
Ahmad Von Denffer was born in Germany in 1949. He studied Islamics and Social Anthropology at the Universty of Mainz, where he also attended additional courses in the Department of Missiology. His special interests include Christian-Muslim relations. He has made a number of contributions to scholarly journals and has several publications to his credit. He joined the Islamic Foundation as Research Fellow in 1978 and is presently working with the Islamic Centre, Munich.
A colorful presentation with images, Arabic narration, and English translation.
It is a light that enters the heart through the guidance of God and transforms its fortunate bearer into a person of responsibility.
This noble responsibility manifests itself as sincere efforts exerted on the sanctified path of God and venerable behavior propelled by good manners.
Faith is a covenant made between God and His servants. All believers are obligated to keep their promise to God and behave in a manner of being aware of their responsibilities. A believer's path is the path of the righteous, his aim is to uphold the truth, and his objective is to seek the pleasure of God with every blink of an eye. This is the wisdom of having freewill and being human necessitates this sacred philanthropy and altruism.
This book is based on various essays and narrative stories that illustrate the profundity of faith and the unique qualities of a devoted soul who has dedicated himself to serving God.
According to a hadith, there are at least 99 names of God in Islam, known as the ʾasmāʾu llāhi l-ḥusnā (Arabic: أسماء الله الحسنى Beautiful Names of God). The names are also called 99 Attributes of Allah.
According to Sahih Bukhari Hadith:
Abu Hurairah reported that Allah has ninety-nine Names, i.e., one hundred minus one, and whoever believes in their meanings and acts accordingly, will enter Paradise; and Allah is witr (one) and loves 'the witr' (i.e., odd numbers).
— Sahih Bukhari - Vol. 8, Book 75, Hadith 419
There's another Sahih Muslim Hadith:
Allah's Messenger (ﷺ) said, "Allah has ninety-nine Names, one-hundred less one; and he who memorized them all by heart will enter Paradise." To count something means to know it by heart.
— Sahih Bukhari - Vol. 9, Book 93, Hadith 489
Dalam agama Islam, Asmaa'ul husna (Arab: أسماء الله الحسنى, asmāʾ allāh al-ḥusnā) adalah nama-nama Allah yang indah dan baik. Asma berarti nama dan husna berarti yang baik atau yang indah, jadi asma'ul husna adalah nama nama milik Allah yang baik lagi indah.
Sejak dulu para ulama telah banyak membahas dan menafsirkan nama-nama ini, karena nama-nama Allah adalah alamat kepada Dzat yang mesti kita ibadahi dengan sebenarnya. Meskipun timbul perbedaan pendapat tentang arti, makna, dan penafsirannya akan tetapi yang jelas adalah kita tidak boleh musyrik dalam mempergunakan atau menyebut nama-nama Allah ta'ala. Selain perbedaaan dalam mengartikan dan menafsirkan suatu nama terdapat pula perbedaan jumlah nama, ada yang menyebut 99, 100, 200, bahkan 1.000 bahkan 4.000 nama, namun menurut mereka, yang terpenting adalah hakikat Dzat Allah SWT yang harus dipahami dan dimengerti oleh orang-orang yang beriman seperti Nabi Muhammad.
Asma'ul husna secara harfiah adalah nama-nama, sebutan, gelar Allah yang baik dan agung sesuai dengan sifat-sifat-Nya. Nama-nama Allah yang agung dan mulia itu merupakan suatu kesatuan yang menyatu dalam kebesaran dan kehebatan milik Allah.
Para ulama berpendapat bahwa kebenaran adalah konsistensi dengan kebenaran yang lain. Dengan cara ini, umat Muslim tidak akan mudah menulis "Allah adalah ...", karena tidak ada satu hal pun yang dapat disetarakan dengan Allah, akan tetapi harus dapat mengerti dengan hati dan keterangan Al-Qur'an tentang Allah ta'ala. Pembahasan berikut hanyalah pendekatan yang disesuaikan dengan konsep akal kita yang sangat terbatas ini. Semua kata yang ditujukan pada Allah harus dipahami keberbedaannya dengan penggunaan wajar kata-kata itu. Allah itu tidak dapat dimisalkan atau dimiripkan dengan segala sesuatu, seperti tercantum dalam surat Al-Ikhlas.
"Katakanlah: "Dia-lah Allah, Yang Maha Esa. Allah adalah Tuhan yang bergantung kepada-Nya segala sesuatu. Dia tiada beranak dan tiada pula diperanakkan, dan tidak ada seorang pun yang setara dengan Dia". (Al-Ikhlas 112:1-4)
Para ulama menekankan bahwa Allah adalah sebuah nama kepada Dzat yang pasti ada namanya. Semua nilai kebenaran mutlak hanya ada (dan bergantung) pada-Nya. Dengan demikian, Allah Yang Memiliki Maha Tinggi. Tapi juga Allah Yang Memiliki Maha Dekat. Allah Memiliki Maha Kuasa dan juga Allah Maha Pengasih dan Maha Penyayang. Sifat-sifat Allah dijelaskan dengan istilah Asmaaul Husna, yaitu nama-nama, sebutan atau gelar yang baik.
Sūrat al-Fātiḥah (Arabic: سُورَةُ الْفَاتِحَة) is the first chapter (surah) of the Quran. Its seven verses (ayat) are a prayer for the guidance, lordship and mercy of God. This chapter has an essential role in Islamic prayer (salāt). The primary literal meaning of the expression "al-Fātiḥah" is "The Opener," which could refer to this Surah being "the opener of the Book" (Fātiḥat al-kitāb), to its being the first Surah recited in full in every prayer cycle (rakʿah), or to the manner in which it serves as an opening for many functions in everyday Islamic life. Some Muslims interpret it as a reference to an implied ability of the Surah to open a person to faith in God
The name al-Fātiḥah ("the Opener") is due to the subject-matter of the surah. Fātiḥah is that which opens a subject or a book or any other thing. It is also called Umm Al-Kitab ("the Mother of the Book") and Umm Al-Quran ("the Mother of the Quran"); Sab'a al Mathani ("Seven repeated [verses]", an appellation taken from verse 15:87 of the Quran); Al-Hamd ("praise"), because a hadith narrates Prophet Muhammad SAW as having said: "The prayer [al-Fātiḥah] is divided into two halves between Me and My servants. When the servant says, 'All praise is due to God', the Lord of existence, God says, 'My servant has praised Me'."; Al-Shifa' ("the Cure"), because a hadith narrates Prophet Muhammad SAW as having said: "The Opening of the Book is a cure for every poison.", Al-Ruqyah ("remedy" or "spiritual cure").,and al-Asas, "The Foundation", referring to its serving as a foundation for the entire Quran.
Sūrah al-Baqarah or "The Cow" is the second and longest chapter (Surah) of the Qur'an. It consists of 286 verses, 6201 words and 25500 letters (Ibn Kathir). It is a Mediniite surah, that is to say that it was revealed at Medina after the Hijrah, with the exception of a few verses which Muslims believe was revealed during the last Hajj of Prophet Muhammad SAW The Farewell Pilgrimage. This is the longest Surah in the Quran. It was the first Surah to be revealed at Medina, but different verses were revealed at different times, covering quite a long period so much so that the verses with regard to riba (interest or usury) were revealed in the final days of Prophet Muhammad SAW, after the conquest of Makkah (Maariful Quran).
They are not divine or semi-divine, and they are not God’s associates running different districts of the universe. Also, they are not objects to be worshipped or prayed to, as they do not deliver our prayers to God. They all submit to God and carry out His commands.
In the Islamic worldview, there are no fallen angels: they are not divided into ‘good’ and ‘evil’ angels. Human beings do not become angels after death. Satan is not a fallen angel, but is one of the jinn (demon), a creation of God parallel to human beings and angels.
Angels were created from light before human beings were created, and thus their graphic or symbolic representation in Islamic art is rare. Nevertheless, they are generally beautiful beings with wings as described in Muslim scripture.
The Arabic word Jinn is from the verb ‘Janna’ and means to hide or conceal. The Jinn or Demon are so called because they conceal themselves from people’s sight. The words janeen (foetus) and mijann (shield) come from the same root. Jinn or demon, as the name suggests, are normally invisible to humans. The jinn are part of God’s creation. They were created from fire before the creation of Adam and humankind.
And indeed, We created man from dried (sounding) clay of altered mud. And the jinn (Demon), We created aforetime from the smokeless flame of fire (Quran 15:26-27)
According to the traditions of Prophet Muhammad the angels were created from light, the jinn from fire and humankind from “what has been described to you”. (meaning clay) God created the angels, jinn and humankind for no other purpose then to worship Him.
“I did not create the Jinn and mankind except to worship Me.” (Quran 51:56)
The Holy Quran (also written as Koran) is the eternal and literal word of God. Prophet Muhammad ( an Arab and a descendant of Abraham) received these divine revelations (The Holy Quran) over a period of 23 years in the seventh century of the Common Era (C.E.). Each revelation was written down by the Prophet's scribes according to the Prophet's instructions. The current order and organization into the 114 chapters (surahs) of the entire revelations were therefore given to us by the Prophet himself. Additionally, the Prophet and many fellow Muslims (sahabah) had committed the entire Quran to memory. The practice of memorizing the whole Quran continued throughout the centuries. There are thousands of such Muslims, known as Huffaz, usually one for each Mosque in Muslim countries. To learn more on this, please read Preservation of the Quran. In order to gain a proper understanding of many verses in the Holy Quran, it is important to understand and know the historic context of the revelations. So many revelations in the Holy Quran came down to provide guidance to Prophet Muhammad and the fellow Muslims based on what they were confronting at that time.
"Alif, Lam, Meem. This is the Scripture whereof there is no doubt, a guidance unto those who ward off (evil). Who believe in the Unseen, and establish worship, and spend of that We have bestowed upon them; And who believe in that which is revealed unto thee (Muhammad) and that which was revealed before thee, and are certain of the Hereafter. These depend on guidance from their Lord. These are the successful. As for the Disbelievers, Whether thou warn them or thou warn them not it is all one for them; they believe not. Allah hath sealed their hearing and their hearts, and on their eyes there is a covering. Theirs will be an awful doom." (Surah Al-Baqarah, Chapter 2)
Surah 71 Nuḥ (Prophet Noah AS) is the seventy-first sura of The Holy Quran with 28 ayat. It is about the Islamic prophet Noah (Nuḥ) and his complaint about his people rejecting all warning God gave them through Prophet Noah AS (Nuh).
In Nuh, the seventy-first surah, the Quran refers to Nuh’s prophethood in snippets. Nuh is a messenger of God. When Nuh realizes the messages are not accepted by the community, he supplicated to God. God planned to flood the community of Nuh at a specified time. God commanded Nuh to warn the people of the flood. God brings forth the water from the skies to prove Nuh’s message to be accurate. In the Quran, the flood is a symbolization of the mercy of God to the believers. Allah SWT (God) gives the world a new beginning.
The disbelievers disbelieved God's message and messenger Nuh so they were drowned. Because his people are unable to grasp the idea of the existence of one God, the lives of Prophet Muhammad SAW and Prophet Nuh AS (Noah) are parallel to each other for the time of the revelation of this surah. The surah was used to increase the faith of the believers; it shows that Prophet Nuh AS (Noah) before Prophet Muhammad SAW had difficulties in dealing with the disbelievers of his time.
Ayat 1–4 discusses the message Nuh received from God to share with his community, to serve God.
In Ayat 5–20, Nuh informs God that his people are not accepting his message. Nuh tries to make clear to the people that all of the Earth, the sun, the moon are signs of God’s existence.
In Ayat 21–24, Nuh asks God to rid the world of the evildoers because they refused to abandon their idols and encourage others to do the same.
In Ayat 25–28, the disbelievers were all drowned and sent to Hell (as a result of the flood). Nuh asks God to forgive the believers and to destroy the disbelievers because their faith will lead many astray.
The surah is entirely Meccan meaning it was revealed while Muhammad was trying to create a Muslim community in Mecca. According to the Tanzil version, it was the seventy-first surah revealed. It was revealed after the sixteenth surah, An-Nahl (“The Bee”) and before the fourteenth surah Ibrahim (“Abraham”). According to Noldeke’s version, Nuḥ was the fifty-third surah to be revealed. It was revealed after the thirty-seventh surah Saaffaat (“Those Who Set The Ranks”), and before the seventy-sixth surah, Insaan or Dahr (“Man” or “Time”). Main themes of Surah Nuh's include: belief in One God (Pure Monotheism), signs of God (the Earth, Sun, Moon), and punishment of denying Allah's message.
His legend enlarged gradually from al-Bukhari to Abu Nu'aym al-Isfahani and after its full formation around the eleventh century, expanded to central Asia under the Mongols, Anatolia under the Ottoman rule, North India in the age of the Tughluqids, and Malaysia during the seventeenth century as revealed in the works by R. Jones. He is known as Abu Ben Adhem or Abou Ben Adhem in the West because of a famous poem by James Henry Leigh Hunt. Accounts of Ibrahim's life are recorded by medieval authors such as Ibn Asakir and Bukhari.
Ibrahim was born into the Arab community of Balkh as the king of the area in around 730 CE, but he abandoned the throne to become an ascetic. He received a warning from God, through Khidr who appeared to him twice, and, abdicated his throne to take up the ascetic life in Syria. Having migrated in around 750 CE, he chose to live the rest of his life in a semi-nomadic lifestyle, often travelling as far south as Gaza. Ibrahim abhorred begging and worked tirelessly for his livelihood, often grinding corn or tending orchards. In addition, he is also said to have engaged in military operations on the border with Byzantium, and his untimely death is supposed to have occurred on one of his naval expeditions.
His earliest spiritual master was a Christian monk named Simeon. Ibrahim later recounted his dialog with Simeon in his writings:
I visited him in his cell, and said to him, "Father Simeon, how long hast thou been here?" "For seventy years", he answered. "What is thy food?" I asked. "O Hanifite", he countered, "what hast caused thee to ask this?" "I wanted to know", I replied. Then he said. "Every night one chickpea." I said, "What stirs thee in thy heart so that this pea suffices thee?" He answered, "They come to me one day in every year and adorn my cell and process about it, so doing me reverence; and whenever my spirit wearies of worship, I remind it of that hour, and endure the labors of a year for the sake of an hour. Do thou, O Hanifite, endure the labor of a year for the glory of eternity."
As is often with the graves of saints, numerous locations have been placed as the burial place of Ibrahim ibn Adham. Ibn Asakir stated that Ibrahim was buried on a Byzantine island, while other sources state his tomb is in Tyre, in Baghdad, in the "city of the prophet Lot", in the "cave of Jeremiah" in Jerusalem and, finally, in the city of Jablah (on the Syrian coast).
This book is story about life of Ibrahim Ben Adam, great muslim sufi saint from balakh, east of khurasan in central asia.
Now, more than at any other time in human kind’s history, stress, anxiety, and psychological problems are taking a tremendous toll on the human condition. Religious beliefs should afford a sense of comfort however; it seems that 21st century man has lost the ability to connect to God. Pondering the meaning of life no longer overcomes a feeling of abandonment. This desire to acquire material possessions, which in some way validates our reason for being, has become the balm that soothes our troubled souls. Why is this so?
We have the best of everything readily available, yet the reality is we have nothing. Nothing that comforts the soul. Beautiful furnishings do not hold our hand in the darkest night. The latest entertainment centre does not wipe our tears or soothe our furrowed brow. Those of us living with pain and grief, or afflicted with hardship feel abandoned. We feel rudderless on an open sea. Huge waves threaten to engulf us at any given moment. Our desires and debts stand at the apex and loom over us, like great avenging angels, and we search for comfort in addictions and self-destructive behaviour.
How do we step away from the precipice? In Islam, the answer is remarkably simple. We turn back to our Creator. God knows what is best for His creation. He has complete knowledge of the human psyche. He knows of the pain, the despair, and the sadness. God is whom we are reaching for in the darkness. When we put God back on our agenda, the pain will subside.
“Verily, in the remembrance of God do hearts find rest.” (Quran 13:28)
Anger may have physical correlates such as increased heart rate, blood pressure, and levels of adrenaline and noradrenaline. Some view anger as an emotion which triggers part of the fight or flight brain response. Anger becomes the predominant feeling behaviorally, cognitively, and physiologically when a person makes the conscious choice to take action to immediately stop the threatening behavior of another outside force. The English term originally comes from the term anger of Old Norse language. Anger can have many physical and mental consequences.
Although anger is a natural feeling it can have negative effects on those who allow it to control them, and adverse effects on those around them. Anger can destroy relationships, health, property, and livelihood. Uncontrolled anger is one of the tools of Satan and it can lead to many evils and tragedies. For this reason Islam has a great deal to say about the emotion of anger.
Because anger is often associated with ‘fight or flight responses’, it is often difficult to separate an action that is done in self-defence (or to protect properties or families) from one that is done out of uncontrolled rage. It is ok to feel anger but it is not acceptable when a person allows it to overtake him and drive him to act in an unacceptable way, sometimes even leading to murder and mayhem. The story of an event in the life of one of Prophet Muhammad’s companions, his son-in-law Ali, demonstrates the difference.
Ali ibn Abi Talib was once fighting in a war, when the leader of the non-Muslim army attacked him. During the confrontation, Ali managed to overcome him and was on the verge of killing him, when his opponent spat in Ali’s face. Ali immediately stepped back and left the man alone. The man said, “You could have killed me, why did you stop? Ali answered, “I have no personal animosity toward you. I was fighting you because of your disbelief in and rebellion against God. If I had killed you after you spat in my face, it would have been because of my personal anger and desire for revenge, which I do not wish to take.”
The Prophet once asked his Companions, “Whom among you do you consider a strong man?” They replied, “The one who can defeat so-and-so in a wrestling contest.” He said, “That is not so; a strong man is the one who can control himself when he is angry”.
"The ones who spend in prosperity and adversity, repress anger, and pardon the people; God loves the good doers." (Quran 3.134)
Islam views Prophet Solomon or Sulaiman as one of the elect of God, who was bestowed upon with many God-given gifts, including the ability to speak to animals and control jinn (demons). Muslims further maintain that Solomon remained faithful to a one and only God throughout his life; constructed the Temple of Solomon, which became one of the key houses of worship; reigned justly over the whole of the Kingdom of Israel; was blessed with a level of kingship which was given to none after him; and fulfilled all of his commandments, being promised nearness to God in Heaven at the end of his life.
Prophet Sulaiman (Solomon) remains one of the most commemorated and popular holy figures in Islam. Muslim tradition further maintains that, along with Prophet David (Dawud) and Prophet Dhul-Qarnayn, Solomon was one of three great monarchs of all time.
Aisha had an important role in early Islamic history, both during Prophet Muhammad's life and after his death. In Sunni tradition, Aisha is thought to be scholarly and inquisitive. She contributed to the spread of Prophet Muhammad's message and served the Muslim community for 44 years after his death. She is also known for narrating 2210 hadiths, not just on matters related to the Prophet's private life, but also on topics such as inheritance, pilgrimage, and eschatology. Her intellect and knowledge in various subjects, including poetry and medicine, were highly praised by early luminaries such as al-Zuhri and her student Urwa ibn al-Zubayr.
Her father, Abu Bakr, became the first caliph to succeed Prophet Muhammad, and after two years was succeeded by Umar Bin Khatab. This book is life story about Aishah bin Abu Bakr wife of Prophet Muhammad SAW, based from Al-Hadith & Holy Quran.87
Ishmael was the first son of Abraham, whose mother was Hagar. The story of the birth of Ishmael is rarely assigned special significance in Islamic sources. However, many Islamic scholars and hadith support the Jewish and Christian view that Abraham sent Hagar and Ishmael away at God's command, in accordance with Sarah's proclamation, "this boy will not be an heir with my son Isaac" (Genesis 21:10-12).] There are many versions of the story, some of which include a prophecy about Ishmael's birth. One such example is from Ibn Kathir whose account states that an angel tells the pregnant Hagar to name her child Ishmael and prophesies, "His hand would be over everyone, and the hand of everyone would be against him. His brethren would rule over all the lands." Ibn Kathir comments that this foretells of Prophet Muhammad SAW leadership.