Al Wasiyyah Fee Manzoori L Islam Understanding The Concept Of Will Making In Islaam

This is a study of a 20th-century Sufi revival in West Africa. Seesemann's work evolves around the emergence and spread of the 'Community of the Divine Flood,' established in 1929 by Ibrahim Niasse, a leader of the Tijaniyya Sufi order from Senegal.

Shaykh Ibrahim Niass is the only Tijani Shaykh to ever publish a Tafsir of Quran in its entirety. He completed the entire Tafsir of Quran between 10 and 12 times throughout his life, in public. Most of the times he would engage in the Tafsir, it would be in the Wolof language, but 2 or 3 times he did the entire Tafsir in the Arabic language for the benefit of his non-wolof speaking Murids (Students). The very last time he did the entire Tafsir in public, was in the year 1963 and it was recorded on cassette tape. One of his senior students from Mauritania named Shaykh Muhammad Wuld' Abdallah al-Jayjuba was present for all of his Tafsir readings and took the great task of transcribing the final recorded Tafsir into book form. It took him over 30 years to edit and check all of the Hadith and sources that Mawlana Shaykh Ibrahim Niass used in the Tafsir. The total number of Hadith that Shaykh Ibrahim mentioned in the Quran are over 6000. Shaykh Ibrahim Niass is known to have completed (Khatmul-Quran) recitation of the entire Quran twice a week. In one of his famous poems he beseeches Allah to "Make the memorization of Quran his Karama (Miracle)." When Shaykh Ibrahim Niass wanted to publicly give Tafsir Quran for the first time, he requested from his older brother to borrow his copy of Tafsir Jalalayn. That request was refused and Shaykh Ibrahim said...."I only ask for Tafsir Jalalayn as a formality and Adab" In other words, he did not need it. (In those days, the Shuyukh would borrow Tafsir from each-other because it was so rare to have it in a book form) In Reality, Shaykh Ibrahim Niass did not learn Tafsir from anyone besides Allah himself. His brother sent spies to listen to SHaykh Ibrahims Tafsir and report back as to what he was saying since he did not have the Tafsir Jalalayn to help....The spies reported back that what they heard from Shaykh Ibrahim was so amazing that they could not stay away. They said that they heard knowledge that even the Shaykhs father did not have or explain before. They testified that Shaykh Ibrahim was indeed a Master without comparison. This Tafsir is a Jewel that contains the meanings of the Zahir (Outward) and Batin (Inward/Hidden) explanation of the Quran. Our Master and Seal of Muhammadan Sainthood Mawlana Shaykh Ahmed Tijani as-Sharriff has said in his Jawahir al-Ma'ni...."The Zahir and Batin meanings of Quran are Haq (Truth) and they don't contradict each-other." This is the English Translation of this Monumental work.

Each person is born in a religious environment that is not of his/her own choice. From the very beginning of human existence in this world, they are assigned the religion of their family or the ideology of the state. By the time individuals reach their teens they usually accept the beliefs of their parents or that of their particular society. However, when some people mature and are exposed to other beliefs and ideologies, they begin to question the validity of their own beliefs. Seekers of truth often reach a point of confusion upon realizing that believers of every religion, sect, ideology and philosophy all claim to have the one and only correct religion or ideology. There are only three possibilities. They are either all correct; all wrong or only one is correct and the rest are wrong.

In the Name of Allâh, Most Gracious, Most Merciful. I am grateful to Allâh for the opportunity to read the manuscript of Muslim Christian Dialogue and for being asked to write an introduction to this remarkably eye-opening booklet. Anyone interested in comparative religion will find in this booklet many surprises that challenge what many once believed to be absolute truths. This work by Dr. Hasan M. Baagil reflects his meticulous and painstaking effort to present his findings clearly, concisely, and thoroughly. As a result of his study of Christianity and the Bible over a four-year period, Dr. Baagil, a dedicated Muslim, learned that Christians differ in their basic beliefs (i.e., the Trinity, the divinity of Jesus, etc.), that Church doctrine contradicts the Bible numerous times, and that the Bible even contradicts itself! His conversations with Christian clergy and laity during this period of study have provided the impetus for the Muslim Christian Dialogue. The reader will be surprised to learn that, in the Bible, Jesus (pbuh) never claimed to be God; that he did not die on the cross; that the miracles performed by him were also performed by many other prophets and even by disbelievers; and that Jesus himself prophesied the advent of the Prophet Muhammad, peace be upon both of them. All of these plus much more are detailed from clear and concise passages of the Bible. The question that obviously must be raised after witnessing such clear contradictions is: "Is the Bible God's Word?"! The effort here by Dr. Baagil is not intended to deride Christian people, and certainly not to mock Jesus and his teachings, as Allâh forbids such activities. The intent is only to point out that false charges, misrepresentations, and outright lies against Allâh and His prophets are in themselves both deriding and mocking in nature. Muslim Christian Dialogue also makes clear the Islamic view and shows how the Qur'an, revealed to the Prophet Muhammad some six hundred years after Jesus, peace be upon both of them, corrects the errors that crept (knowingly or unknowingly) into the message that Jesus (pbuh) brought. This booklet should prove to be a very valuable asset to Muslims and Christians, particularly given the interest in dialogues between the two faiths. God willing, it will be an effective tool for Muslims in our efforts to invite Christians to Islam. Conversely Christians should become more aware of what in fact the Bible says and what Jesus (pbuh) actually taught, as a result of studying this booklet. Indeed, as a Muslim, the hope is that non-Muslims will accept the truth and bear witness to the Oneness of Allâh and that Muhammad is His servant and messenger. May Allâh reward Dr. Baagil for his efforts to dispel darkness. May Allâh's peace be upon us all. Muhammad A. Nubee

During the formative classical period of Islamic jurisprudence, wellknown scholars possessed not only the intellectual skills required for analytic reasoning, but also a broad general knowledge of the fi elds relevant to the cultural contexts in which they issued their edicts. A viable fatwa requires knowledge of the Shari‘ah as well as local customs, cultural realities, individual and communal implications, and related matters. The original juristic tradition was formulated and fi xed during the fi rst three Islamic centuries, a time of widespread sociopolitical turmoil. Of course, the jurists’ legal outlooks and thinking processes could not have escaped this reality. While Muslims of the prophetic and rāshidūn periods adhered closely to the authentic texts due to their sincerity, piety, prophetic training, and proximity to the revelation, the changing environment in which their descendants functioned gradually started to impact how the authentic texts were understood, interpreted, paraphrased, and implemented. Both the Muslim and the non-Muslim worlds have drastically changed since that time. The new geopolitical and scientifi c realities of our rapidly changing world demand a fresh look at some aspects of the established juristic tradition. The way forward involves a systematic fresh look at and reevaluation of the old fatwas, as well as the issuance of new ones with a maqāsidī outlook that can deal successfully with today’s ever-changing global realities. In this edited volume, papers on fatwa and iftā’ point to an approach that is both rooted in the Islamic legacy and committed to meeting the challenges of the modern world.