Books In Brief Contemporary Approaches To The Qur An And Sunnah Kyrgyz Language

The Qur’an and Sunnah are the two primary sources of Muslim faith, life, law and morality. The Qur’an is for Muslims the foundation of their faith and the Sunnah is the framework of their morality. Together they constitute the two sources of the law (Shari’ah) of God, a guide to prosperity and happiness in this life and to the bliss of the hereafter. Although the Qur’an and Sunnah are materially and formally two independent sources, they are inextricably bound in a dynamic relationship. The rulings and precepts (ahkam) of the Qur’an constitute the law (shar’) of God. They are supplemented by the precepts of the authentic Sunnah, which possess authority second only to the precepts of the Qur’an. The Qur’an commands Muslims, “Whatever the Messenger gives you, that you must take, and whatever he forbids you, you must desist therefrom....” (59:7).

The Qur’an and Sunnah are the two primary sources of Muslim faith, life, law and morality. The Qur’an is for Muslims the foundation of their faith and the Sunnah is the framework of their morality. Together they constitute the two sources of the law (Shari’ah) of God, a guide to prosperity and happiness in this life and to the bliss of the hereafter. Although the Qur’an and Sunnah are materially and formally two independent sources, they are inextricably bound in a dynamic relationship. The rulings and precepts (ahkam) of the Qur’an constitute the law (shar’) of God. They are supplemented by the precepts of the authentic Sunnah, which possess authority second only to the precepts of the Qur’an. The Qur’an commands Muslims, “Whatever the Messenger gives you, that you must take, and whatever he forbids you, you must desist therefrom....” (59:7).

Islam.

Abu Hamid al-Ghazali, in his Book of Counsels, compiles powerful spiritual lessons and reminders, weaving hadith into direct speech and presenting it to the reader. This is a book that is intended to stir the heart to submission and mindfulness of Allah. This translation has sought to retain the literary aspects of this collection while also applying an attentive engagement with the hadith employed within.

A Sufi Study of Hadith (Originally titled Haqiqa al-Tariqa min as-Sunna al-Aniqa) is a unique work of commentary on a selection of over three hundred authentic hadith. Maulana Ashraf Ali Thanawi, one of the subcontinent's greatest spiritual leaders and an author of unequalled prolificacy, translates, interprets, and then comments on each hadith from the perspective of tasawwuf, whether to explain a fine point of theology, or to discourse on morality, etiquette, behaviour, or the customary practices of Sufis. In the pages of this volume, one encounters a side of Islam that is little known and less understood. For all seekers of the truth, and especially those keen to further their understanding of the teachings of the Prophet, upon him be peace on tasawwuf-related subjects, Maulana Thanawi's work is truly invaluable.

This is the first English translation of works attributed to Abu Madyan, a seminal figure of Sufism in Muslim Spain and North Africa. The oeuvre includes doctrinal treatises, aphorisms, and poetical works, and so introduces readers to several of the most important genres of religious writing in Islamic Middle Period.

This translation into English of a great Islamic classic offers the western world a simple yet profound interpretation of Islam. Drawing upon years of unparalleled experience in diplomacy and government, Azzam examines the social and economic ramifications of the Muslim state, one based on humane ideals of law and justice expressed in the Qur'an, and one which can provide the foundation for a just society. Abd al-Rahman Azzam (1893-1976) is generally considered as the father of the Arab League. He served as the League's first Secretary-General between 1945-52 as well as distinguishing himself in a long career as an ambassador and parliamentarian. As Vincent Sheean points out in his introduction, 'In Damascus as well as in Djakarta, Istanbul and Baghdad, this man is known for valour of spirit and elevation of mind...He combines in the best Islamic mode, the aspects of thought and action, like the Muslim warriors of another time who are typified for us Westerners by the figure of Saladin.' Malcolm X's reading of The Eternal Message of Muhammad and his meeting with Azzam Pasha are vividly recounted in his Autobiography. It is clear that these events marked the point in his life at which Malcolm X turned towards orthodox traditional Islam.