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IN the year 1132 a broken army, flying before its pursuers, reached the left bank of the Tigris. On the other side, upon a steep cliff, stood the impregnable Fortress of Tekrit, defended landwards by a deep moat and accessible only by secret steps cut in the rock and leading from the heart of the citadel to the water’s edge. The one hope of the fugitives was to attain the refuge of the castle, and their fate turned upon the disposition of its warden. Happily he chose the friendly part, and provided a ferry by which they crossed to safety. The ferry boats of the Tigris made the fortunes of the house of Saladin. The flying leader who owed his life to their timely succour was Zengy, the powerful lord of Mosil; and in later days, when triumph returned to his standards, he did not forget the debt he owed Tekrit, but, ever mindful of past services, carried its warden onward and upward on the wave of his progress. This warden was Saladin ‘s father.

This book compiles the stories a number of past priests who have since embraced Islam, Including well known speakers and authors Yusuf Estes and Abu Yahya.

This book is a transcript of a public lecture by Sheikh Ali Al-Timimi to a mixed Muslim and non-Muslim audience at McGill University, Montreal, Canada. This is a work that deals with women in Islam, their roles and status.

Although this book is written on orientalist lines, it gives an interesting perspective from orientalists at the turn of the 20th Century. The first part of the present volume, ” The Church of Islam,” devotes two chapters to an account of the building up of this inflexible theocracy ; the last two chapters give an account of the efforts made by a few of the Faithful to escape from the prison-house in which they had been walled up, and the results of the attempts. The Orientalist will perhaps object that the chapter entitled ” The Men of the Path,” is a very insufficient account of Moslem mysticism. I am aware that this is so. But my purpose, in the present volume, is merely to exhibit the general tendency of the movement ; its more detailed exposition I reserve for ” Islam in India.” The fourth chapter, entitled “The Free-thinkers,” and the whole of the second part, “The Supremacy of the Persians,” tells the story of the curious struggle in the bosom of Islam, between the Rationalizing spirit and the spirit of Orthodoxy, terminating in the complete triumph of the latter.

How many times have you heard the phrase, “Would you do that if the prophet was watching?” This book challenges readers to think closely about this phrase, and describes the Prophet Muhammad (PBUH) from the first page of the book’s first chapter. In fact, the book is a message of love from a mere human being.. to the best of human beings. Written by the best-selling author of Don’t be Sad and You can be the Happiest Woman in the World, Muhammad as if you can see Him is promised to have the same effect on readers as did ‘Aid Al-Qarni’s previous writings.

The book of jihad by Abi Zakaryya Al Dimashqi Al Dumyati – “Ibn-Nuhaas”

A description and clarification about matters of the heart through which many people today are mislead. Imaam Ibnul-Qayyim expounds upon the true understanding of Zuhd as held by the Salaf, and the innovated understanding that many Soofees stick to. The compiler of the book, Dr. Saleh as-Saleh also mentions the grave mistakes that occur in, “The Reliance of the Traveller,” of Nuh Ha Mim Keller. Overall, Imaam Ibnul-Qayyim, may Allaah have mercy upon him and grant him Firdous, mentions many beneficial words on the path to true rectification of the heart, and also provides an excellent refutation of many of the innovated beliefs held onto by the Soofees.

Architectural presentation of the legacy of Islam in Andulisia. Including details of the great mosque in Cordoba and also architectural gems from Seville. The book also includes a historical account of the Muslim presence in SpainTHE inception of my work on The Alhambra, to which this book is designed to be the companion and complementary volume, was due to the disappointing discovery that no such thing as an even moderately adequate souvenir of the Red Palace of Granada, “that glorious sanctuary of Spain,” was in existence. It was written at a time when I shared the very common delusion that the Alhambra was the only word in a vocabulary of relics which includes such Arabian superlatives as the Mos que at Cordova, the Gates and the Cristo de la Luz of Toledo, and the Alcaza r at Seville . I had then to learn that while the Alhambra has rightly been accepted as the last word on Moorish Art in Spain, it must not be regarded as the solitary monument of the splendour and beauty with which the Arabs stamped their virile and artistic personality upon Andalus.

A short throughly refrenced work, highlighting the lasting impact of the Prophet (saw), upon every society and culture of man.