An summarised text detailing the rules governing the Criticism of Hadeeth. From its introduction -'A hadith (pl. ahadith) is composed of two parts: the matn (text) and the isnad (chain of reporters). A text may seem to be logical and reasonable but it needs an authentic isnad with reliable reporters to be acceptable; 'Abdullah b. al-Mubarak (d. 181 AH) is reported to have said, "The isnad is part of the religion: had it not been for the isnad, whoever wished to would have said whatever he liked." During the lifetime of the Prophet (SAS) and after his death, his Companions (Sahabah) used to refer to him when quoting his sayings. The Successors (Tabi'un) followed suit; some of them used to quote the Prophet (SAS) through the Companions while others would omit the intermediate authority - such a hadith was known as mursal (loose). It was found that the missing link between the Successor and the Prophet (SAS) might be one person, i.e. a Companion, or two persons, the extra person being an older Successor who heard the hadith from the Companion.'
Author: Mahmood Al-Tahaan
Source: http://www.islamhouse.com/p/291284
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It is the victory of the Jews, notwithstanding that they are a small group, over the Muslim ’ummah in four successive wars. The Arab Muslims whom these defeats have affected concur about the indispensability of concluding peace and compromise with the Jews, saying that there is no alternative before them and offering the excuse that the Jews are helped by the Western nations and America while the Muslims have no power and authority in their favour. And after having extended their hands for compromise with the Jews some of the Arabs have in fact concluded treaties with them calling these Peace Treaties. Since these treaties contain conditions that are invalid, more harmful and graver than defeats in the wars, and since people are asking about what should the Muslims' attitude be towards the Jews and towards the Peace Treaties that have been concluded, and because Allah Subhânahu wa Ta‘âlâ has taken a ovenant of those who are given knowledge to elucidate and not to conceal anything, I have liked to write briefly about the attitude which, according to sharî‘ah, the members of the Islamic ’ummah should adopt towards these treaties they call Peace Treaties.
Author: Abdur-Rahman Abdul-Khaliq
Publisher: http://www.salafi.net - Salafi Website
Source: http://www.islamhouse.com/p/51815
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In this book, Dr. Abdur-Rahman Dimashqeyyah shows and discusses the wrong believes in Shii doctrine. He said in his introduction, "… My intention is simply to make clear to every Shia what the books of their religious leaders contain. These are things that many people still do not realize. My intention is to maintain an objective position, far from bigotry and blind allegiance to traditions. My only reason for writing it is to earn the pleasure of Allah and to clarify the truth to all who are interested to hear it. We should all free ourselves from prejudice and wild ideas, and avoid making inflammatory and insulting charges that fuel the emotions, block the path to truth, and widen the chasm between us. These things do nothing but dissipate the spirit of peace and harmony."
Author: Abdur-Rahman Demashqeyyah
Publisher: Defense network for the Sunnah www.dd-sunnah.net
Source: http://www.islamhouse.com/p/371031
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Translated from the original Arabic into English, provides a vivid insight into the moral conduct of the early Muslims in a society led by the perfect character of the Prophet Muhammad (pbuh) ('I was only sent to perfect good character'). The Prophet's Companions represent excellent examples of men of vigorous moral stature whose conduct inspired and attracted the masses to the fold of Islam wherever they went during the expansion of the Muslim territories, and contrary to the stereotypic portrayal, in the West, of Islam as being spread by the sword.
Author: Muhammad ibn Ismaeel al-Bukhari
Source: http://www.islamhouse.com/p/291069
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Ibn Rajab al-Hanbali This is a treatise we have written concerning humility (Khushu') and the hearts meekness and breaking (inkisar) before the Lord. The basic meaning of Khushu', is the softness of the heart, its being gentle, still, submissive, broken, and yearning. When the heart is humble, so too is the hearing, seeing, heard, and face; indeed all the limbs and their actions are humbled, even speech. The source of the Khushu, that takes place in the heart is the gnosis of Allah's greatness, magnificence, and perfection.
Author: Ibn Rajab Al-Hanbali
Source: http://www.islamhouse.com/p/207450
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Through Gospel accounts of the crucifixion, Shaikh Ahmad Deedat exposes the fallacy of the crucifixion.
Author: Ahmed Deedat
Source: http://www.islamhouse.com/p/273068
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