Ever since the dawn of human life on this planet, Man has always sought to understand Nature, his own place in the scheme of Creation and the purpose of Life itself. In this quest for Truth, spanning many centuries and diverse civilizations, organized religion has shaped human life and determined to a large extent, the course of history. While some religions have been based on books, claimed by their adherents to be divinely inspired, others have relied solely on human experience. Al-Qur’aan, the main source of the Islamic faith, is a book believed by Muslims, to be of completely Divine origin. Muslims also believe that it contains guidance for all mankind. Since the message of the Qur’aan is believed to be for all times, it should be relevant to every age. Does the Qur’aan pass this test? In this booklet, I intend to give an objective analysis...

"Islamic Law and International Law is a comprehensive examination of differences and similarities between the Islamic legal tradition and international law, especially in the context of dispute settlement. Sharia embraces a unique logic and culture of justice--based on nonconfrontational dispute resolution--as taught by the Quran and the Prophet Muhammad. This book explains how the creeds of Islamic dispute resolution shape the Islamic milieu's views of international law. Is the Islamic legal tradition ab initio incompatible with international law, and how do states of the Islamic milieu view international courts, mediation, and arbitration? Islamic law constitutes an important part of the domestic legal system in many states of the Islamic milieu--Islamic law states--displacing secular law in state governance and affecting these states' contemporary international dealings. The book analyzes constitutional and subconstitutional laws in Islamic law states. The answer to the "Islamic law-international law nexus puzzle" lies in the diversity of how secular laws and religious laws fuse in domestic legal systems across the Islamic milieu. These states are not Islamic to the same degree or in the same way. Thus, different international conflict management methods appeal to different states, depending on each one's domestic legal system. The main claim of the book is that in many instances the Islamic legal tradition points in one direction while Western-based, secularized international law points in another direction. This conflict is partially softened by the reality that the Islamic legal tradition itself has elements fundamentally compatible with modern international law. Islamic legal tradition, international law, sharia settlement, peaceful dispute resolution"--

The “industry” of manufacturing the “word of God” was in vogue in ancient times when religion was the most powerful institution in society. The elite, whenever they wanted to convince people of something to further their economic gain, used religion. This not only distorted and ruined the genuine “words of God,” it created mischief and corruption in society, which ultimately got blamed on religion. It was not religion but pseudo-religion and constructed books, like books in the Bible, which got institutionalized and caused great harm and injustice to humanity. The Koran, coming to reform such a world, presented itself as a criterion to distinguish true from false (Koran 2:185), based on the principles of science and rationality. It termed nature as being the reflection of God’s will (Sunna in Arabic), and made the careful analysis of nature and contemplation based on it, a duty incumbent upon every believer (Koran 3:190-195). The history of modern science began with the Koran. Muslims, inspired by the Koran, did pioneering, foundation building work in all fields of modern science, thus sparking the European Renaissance.

Conciliation in the Qurʾan addresses an existing imbalanced focus in Islamic Studies on conflict in the Qurʾan, and moves beyond a restrictive approach to ṣulḥ (reconciliation) as a mediation process in fragmented social contexts. The book offers a critical analysis of conciliation as a holistic concept in the Qurʾan, providing linguistic and structural insight based on the renowned pre-modern Arabic exegesis of Al-Rāzī (d. 1209) and the under-studied contemporary Urdu exegesis of Iṣlāḥī (d. 1997). This ambitious thematic study of the entire Qurʾan includes an innovative examination of the central ethical notion of iḥsān (gracious conduct), and a challenging discussion of notorious passages relating to conflict. The author offers solutions to unresolved issues such as the significance of the notion of iṣlāḥ (order), the relationship between conciliation and justice, and the structural and thematic significance of Q.48 (Sūrat Al-Fatḥ) and Q.49 (Sūrat Al-Ḥujurāt). Conciliation in the Qurʾan offers a compelling argument for the prevalence of conciliation in the Islamic scripture, and will be an essential read for practitioners in Islamic studies, community integration, conflict-resolution, interfaith dialogue and social justice.

Conciliation in the Qurʾan addresses an existing imbalanced focus in Islamic Studies on conflict in the Qurʾan, and moves beyond a restrictive approach to ṣulḥ (reconciliation) as a mediation process in fragmented social contexts. The book offers a critical analysis of conciliation as a holistic concept in the Qurʾan, providing linguistic and structural insight based on the renowned pre-modern Arabic exegesis of Al-Rāzī (d. 1209) and the under-studied contemporary Urdu exegesis of Iṣlāḥī (d. 1997). This ambitious thematic study of the entire Qurʾan includes an innovative examination of the central ethical notion of iḥsān (gracious conduct), and a challenging discussion of notorious passages relating to conflict. The author offers solutions to unresolved issues such as the significance of the notion of iṣlāḥ (order), the relationship between conciliation and justice, and the structural and thematic significance of Q.48 (Sūrat Al-Fatḥ) and Q.49 (Sūrat Al-Ḥujurāt). Conciliation in the Qurʾan offers a compelling argument for the prevalence of conciliation in the Islamic scripture, and will be an essential read for practitioners in Islamic studies, community integration, conflict-resolution, interfaith dialogue and social justice.

In the name of Allah, the Most Merciful and Most Compassionate. Praise to the One Who completed this religion and sent guidance through His Messenger salAllahu 'alayhi wa sallam. To begin: Every so often our daily lives preoccupy us and turn us away from Allah's promise. When we walk out of our homes, turn on the radio, TV, or Internet, we are distracted by the evils we see and hear. As result of immorality and unashamed disobedience, our hearts grow hard and distant from Allah and His Messenger's call. We know the message of Islam is true, but we are weak due to the rigidity of our heart, spirit and mind. In times like these, we need something to penetrate that stiffness. We need a remedy to soften that hardness and the inflexibility of our choices. Disunity and harshness afflicts this Ummah today. Consequently, many people have turned away from brotherhood, caring, and even Islam itself. Their hearts have transformed into dwellings of complete hatred for a sinner, disdain toward the weak Muslim, and jealousy of their successful brother or sister.I have selected some ahaadeeth from the most authentic book after the Qur'aan to soften the hearts in our chests. I used Shaykh Muhammad ibn Saalih Al-'Uthaymeen's explanations for the ahaadeeth selected. The ahaadeeth selected come from a book in Imam Al-Bukhari's collection titled Riqaq: Heart Softeners. This chapter brings tears to one's eyes, fear to one's mind, and most importantly it diminishes the rigidity in one's heart. I ask Allah to make the translation and compilation solely for His pleasure. I pray to Allah for acceptance of this deed and His mercy in the Hereafter.Abu Aaliyah Abdullah ibn Dwight Battle Ramadan 18th, 1433Doha, Qatar (c)