Art and Islamic Architecture

بسم الله الرحمن الرحيم

Art and Islamic Architecture  99-2014-11-10 17-39-55

Art and Islamic Architecture (Pdf)

This work presents the unique art designed and developed by the Islamic culture over it’s history, it was created feesabilillah and is also available on iBooks. Any comments and suggestions can be sent to, kindly make dua for us, Jazak Allah Khair.

The Essence of Islamic Art

From the first thousand years of Islam, since the first the revelations to the Prophet Muhammad (pbuh) to the great Islamic empires of the eighteenth century, Islamic civilization flourished, Muslims made remarkable advances in philosophy, science, medicine, literature, and art. The uniting of so many diverse cultures under one religion allowed for the quick dissemination of the latest discoveries to all parts of the Islamic realm. Paper making from China, “Arabic” numerals from India, classical science and philosophy, along with significant contributions in chemistry, physics and mathematics were all quickly shared via the trade routes the Islamic international civilization had established from Western Africa and Europe to Asia.

Islam fostered the development of a distinctive culture with its own unique artistic language that is reflected in art and architecture throughout the Muslim world.

Gradually, under the impact of the Muslim faith a uniquely Islamic art began to emerge. The rule of the Umayyad caliphate (661–750) is often considered to be the formative period in Islamic art. One method of classifying Islamic art, is according to the dynasty reigning when the work of art was produced. This type of periodization follows the general precepts of Islamic history, which is divided into the rule of various dynasties, beginning with the Umayyad and Abbasid dynasties that governed a vast and unified Islamic state from Africa to the borders of India and China, and concluding with the more regional, though powerful, dynasties such as the Safavids, Ottomans, and Mughals. Continue reading


Tafsir Sahih Bukhari: Fath al Bari

Fath Al Bari 1435-12-25 08-21-57

Fath al Bari: Hadiths 1-30 (Pdf)

بسم الله الرحمن الرحيم

Imam Bukhari’s Sahih is one of the most important works in Hadith literature, it’s importance may be gauged by the fact that at least seventy full commentaries have been written on the Sahih.

The best-known of these include al-Kawakib al-Darari by Imam Shams al-Din al- Kimiani (d.786), and Umihul-Qari by Imam Badr al-Din al- Ayn (d.855). However the most celebrated is without question the magnificent Faih al-Bari (‘Victory of the Creator’) by Imam Ibn Hajar al-Asqalani, a work which was the crown both of its genre and of the Imam’s academic career. It is appreciated by the Ulema (Scholars) for the doctrinal soundness of its author, for its complete coverage of Bukhari’s material, its mastery of the relevant Arabic sciences, the wisdom it shows in drawing lessons from the hadiths it expounds, and its skill in resolving complex disputes over variant readings.

Biography of Shaykh al Islam Ibn Hajar al Asqalani

Abu’l-Fadi Ahmad ibn Hajar’s family originated in the district of Qabis in Tunisia. Some members of the family had settled in Palestine, which they left again when faced with the Crusader threat, but he himself was born ‘in Egypt in 773, the son of the Shafii scholar and poet Nur al-Din ‘Ali and the learned and aristocratic Tujjar. Both died in his infancy, and he was later to praise his elder sister, Sitt al-Rakb,'<for acting as his ‘second mother’. The two children became wards of the brother of his father’s first wife, Zaki al-Din al-Kharrubi, who entered the young Ibn Hajar in a Qur’anic school when he reached five years of age. Here he excelled, learning Surat Maryam in a single day and progressing to the memorization of texts such as the Mukhtasar of Ibn al-Hajib. By the time he accompanied al-Kharrubi to Makka at the age of 12, he was competent enough to lead the Tarawih prayers in the Holy City, where he spent much time studying and recalling Allah amid the pleasing simplicity of Kharrubi’s house, the Bayt al-‘Ayna’, whose windows looked directly upon the Black Stone.

Two years later his protector died, and his education in Egypt was entrusted to the hadith scholar Shams al-Din ibn al-Qattan, who entered him in the courses given by the great Cairene scholars al-Bulqini and Ibn al-Mulaqqin (d.804) in Shafi’i Fiqh and of Zayn al-Din al- Iraqi (d.806) in hadith, after which he was able to travel to Damascus and Jerusalem, where he studied under Shams al-Din al-Qalqashandi (d.809), Badr al-Din al-Balisi (d.803), and Fatima bint al-Manja al-Tanukhiyya (d.803). After a further visit to Mecca and Madina, and to the Yemen, he returned to Egypt.

When he reached 25 he married the lively and brilliant Anas Khatun, then 18 years of age. She was a hadith expert in her own right, holding ijazas from Zayn al-Din al- l lraqi, and she gave celebrated public lectures in the presence of her husband to crowds of ulema among whom was Imam al-Sakhawi. After the marriage, Ibn Hajar moved into her house where he lived until his death. Many noted how she surrounded herself with the old, the poor and the physically handicapped, whom she supported. So widely did her reputation for sanctity extend that during her fifteen years of widowhood, which she devoted to good works, she received a proposal from Imam Alam al-Din al-Bulqini, who considered that a marriage to a woman of such charity and baraka would be a source of great pride.’

Once ensconced in Egypt, Ibn Hajar taught in the Sufi lodge (khaniqdh) of Baybars for some twenty years, and then in the hadith college known as Dar al-Hadith al-Kamiliyya. During these years, he served on occasion as the Shafi’i chief justice of Egypt.

It was in Cairo that the Imam wrote some of the most thorough and beneficial books ever added to the library of Islamic civilisation. Among these are al-Durar al Kamina (a biographical dictionary of leading figures of the eighth century), a commentary on the Forty Hadith of Imam al-Nawawi (a scholar for whom he had particular respect); and many other works.

Ibn Hajar commenced the enormous task of assembling his Fath al-Bari in 817. It began as a series of formal dictations to his hadith students, after which He wrote it out in his own hand and circulated it section by section to his pupils, who would discuss it with him once a week.

As the work progressed and its author’s fame grew, the Islamic world took a close interest in the new work. In 833 requests where sent to the Mamluk sultan al-Ashrar Harsh requesting a copy of Fath al Bari, and Ibn Hajar was able give him the first three volumes. In 839 the request was repeated, and further volumes were sent, until, in the reign of al-Zahir, the whole text was finished and a complete copy was dispatched. Similarly, the Moroccan sultan Abu Faris Abd al-Aziz al-Hafsi requested a copy before its completion. When it was finished, in 842 a great celebration was held in an open place near Cairo, in the presence of the ulema, judges, and leading personages of Egypt.

Ibn Hajar sat on a platform and read out the final pages of his work, and then poets recited eulogies and gold was distributed. It was, said by one historian, that it was the greatest celebration of the age in Egypt.

Ibn Hajar died in 852, His funeral was attended by ‘fifty thousand people’, including the sultan and the caliph; ‘even the Christians grieved.’ He was remembered as a gentle man. short, slender, and white-bearded, a lover of chess and calligraphy, much inclined to charity; ‘good to those who wronged him. and forgiving to those he was able to punish.’  A lifetime’s proximity to the hadith had imbued him with a great love of the Messenger, as is shown nowhere more clearly than in the poetry assembled in his Diwan.

A few lines will suffice to show this well:

By the gate of your generosity stands a sinner, who is mad with love,

O best of mankind in radiance office and countenance!

Through you he seeks a means [tawassala], hoping for Allah’s forgiveness of slips; from rear of Him, his eyelid is wet with pouring tears.

Although his genealogy attributes him to a stone [hajar], how often tears have flowed, sweet, pure and fresh!

Praise of you does not do you justice, but perhaps.

In eternity, its verses will be transformed into mansions.

My praise of you shall continue for as long as I live, For I see nothing that could ever deflect me from your praise. “‘

The Book of Assistance: By Imam al Haddad

Book of Assistance 2

The Book of Assistance (Pdf)

بسم الله الرحمن الرحيم

This work has been prepared separate from the original translation for this site, the original file was scanned into an editable format and a new Pdf file was prepared, inshallah making easier to read. We have also changed the word God to Allah through out the text as this is the name He has revealed for himself, the english word is not equivalent to this name.

بسم الله الرحمن الرحيم

The Messenger of Allah, may blessings and peace be upon him and upon his family, prophesied that in every century Allah would raise up amongst his nation a man who would renew its religion. Imam ‘Abdallah al-Haddad was the renewer, or Mujaddid, of the twelfth Islamic century. He was renowned, and deservedly so, for the breadth of his knowledge and his manifest sanctity. The profundity of his influence on Muslims is reflected by the fact that his books are still in print throughout the Islamic world.

He was born in Tarim, in the hills of Hadramaut, one of the southerly regions of the Arabian peninsula, and grew up in an environment where the accent was upon piety, frugality, erudition, and an uncompromising thirst for gnosis [ma’rifa]. His lineage is traced back to the Prophet, may blessings and peace be upon him, and his family, through Imam al-Husayn. His illustrious ancestors, the ‘Alawi sadat, had for centuries produced generation after generation of great scholars, gnostics, and callers to the Straight Path.

Imam al-Haddad’s writings, if we except a few short treatises, and his volume of poetry, are mostly concerned with establishing within his readers the firmest possible foundations for faith and certainty. He recognized the signs of his times, and of the times to come, and observed how people were drawing away from religion, exhibiting a reluctance to study and a diminishing inclination to seek spiritual growth. He therefore endeavored to produce concise, clear, and un-controversial texts. His concern for brevity is manifest throughout his books, many of which are abbreviated adaptations of Imam al-Ghazali’s monumental Revival of the Religious Sciences [Ihya ‘Uliim al-Din]. Ghazali had himself been the [Mujadid] renewer of the sixth century.

Imam al-Haddad died on the eve of the seventh of Dhu’l-Qa’da, 1132 AH, having spent his life bringing people to their Lord through his oral and written teaching, and his exemplary life. He was buried in a simple grave in the cemetery at Tarim.

The present translation is one of the works which he designed as guides for Muslims who ‘earnestly desire to tread the path of the Afterlife’, and seriously follow the Sunna of the Prophet, may blessings and peace be upon him and his family.

In the original there are neither chapter numbers, titles, nor annotations. We have therefore numerated and titled every chapter, appended a glossary, and added a few notes where this seemed appropriate. Quotations from the Qur’an are based on Pickthall’s translation, and are followed by sura and verse numbers.

Whenever difficulties arose in understanding the text, or deciding between different possible interpretations, the help of sayyid Ahmad Mashhur al-Haddad was sought. Being the spiritual heir of Imam al-Haddad, he is undoubtedly the best qualified person to comment on his writings. It is entirely through their baraka and assistance that the work was brought to completion; may Allah reward them on our behalf as befits the exaltation of their spiritual rank.


Al-Madina al-Munawwara, Ramadan 1408

Who is the Main Body of the Ummah: Muslim Demographics

بسم الله الرحمن الرحيم


Who is the Main Body of the Ummah: Muslim Demographics (Pdf)

I have taken this book down temporarily to correct some minor mistakes, it will be up again soon insha Allah.

The Prophet established in many narration’s we should stick to the main body of the Muslim community (Ummah), “My community will not come together on misguidance”;”You have to follow the congregation for verily Allah will not make the largest group of Muhammad’s community agree on error.”, “Whoever among you wants to be in the middle of Paradise, let him cling to the congregation.”, “Shaytan is a wolf like the wolf that preys on sheep, taking the isolated and the stray among them; therefore, avoid factionalism and keep to the congregation and the collective and the masjid.”, “Allah’s hand is over the group, and whoever dissents from them departs to hell.”, “Allah’s hand is over the group, follow the largest group, for verily whoever dissents from them departs to hell”.

This work looks into the demographics of the muslim world to find out who the main body of the muslim community is and then discusses it’s significance to the time we are living in, as they are mentioned in the ahadith regarding the signs of the hour. Continue reading

Art, Islam and Wisdom

بسم الله الرحمن الرحيم

Art Islam

Art, Islam and Wisdom (Pdf)

Art, Islam and Wisdom is an art book created to display Islamic art. The first chapter displays art created by my self inspired by modern influences, the second chapter display’s Islamic Art in Armour and Weapons from the Islamic world including the weapons of the Prophet (saws). The final Chapter contains art relating to the Hilya of the Prophet Muhammad (saws), Quranic and Hadith Manuscripts as well some of the Prophets (saws) relics.

The work was done Feesabililah and insha allah will also be similarly available for download on Apple iBooks with added multimedia and Qasidah, the Pdf file here is the same as the one on iBooks.

(This Work has now been updated with additional Artworks).

Any comments or suggestions can be sent to:

The Multimedia included in the book:

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