Sayyid Rūhollāh Mūsawī Khomeinī (Persian: سید روح الله موسوی خمینی), the best known as Imām Khomeinī (Persian: امام خمینی), was one the most important Shi'a marja's of the 14th//20th century. He was the leader of the Islamic Revolution in Iran, which won victory in 1979 and overthrew the monarchy and established an Islamic republic in Iran.

He was arrested twice by the monarchical Pahlavi government and was exiled for life in the latter. For a while, he lived in Turkey, then he moved to Najaf. He stayed in Najaf for 13 years teaching, writing and leading the revolutionists in Iran. In 1979, he was forced to leave Iraq; so he went to Paris. After a while, he returned to Iran and led the Islamic Revolution to victory. He was the leader of the Islamic Republic of Iran to the end of his life.

Imam Khomeini's movement and the victory of the Islamic Revolution had several impacts on the world and led to establishment of political movements based on Islamic thoughts. The doctrine of al-Wilayat al-Mutlaqa li l-Faqih (absolute guardianship of the jurist), a political doctrine based on Shi'a beliefs, is his most important doctrine. He tried to establish the Islamic Republic of Iran and its constitution based on this doctrine.

He believed that the common way of ijtihad in Hawza is not sufficient. From his point of view, governing was the practical realization of all fiqh. Having this viewpoint about fiqh, he believed in innovation in Ijtihad beside emphasizing on keeping the frames of traditional fiqh. His doctrine about the impact of the time and place on ijtihad and some of his influential fatwas can be counted as results of this point of view.

Muslims, especially Shi'as, liked him very much. His funeral, with participation of almost 10 million people, was the most crowded funeral in the world up to now.

In addition to fiqh and usul -which are the common subjects in Islamic seminaries- he had works and special opinions in Islamic philosophy and mysticism.

Imam Khomeini, also taught Islamic ethics during his residence in Qom in the school of Faydiyya.

During his life, he lived a plain and ascetic life. In the last 10 years of his life, when he was the supreme leader of the Islamic Republic of Iran, he lived in a humble house located in Jamaran (a district of Tehran.)

He was born in Jumada II 20, 1320 (September 24, 1902) in Khomein, a city located in central Iran. (Because he was born on the anniversary of the birthday of Lady Fatima al-Zahra (a), the anniversary of his birthday is counted according to lunar calendar exceptionally.)

His father, Sayyid Mustafa Musavi, who had studied Islamic subjects in Najaf, was contemporaneous with Ayatollah Mirza Shirazi. His father, whom the people of Khomein referred to for their religious issues, was murdered five months after Sayyid Ruhollah's birth in a fight against the brutal local governor.

Sayyid Ruhollah grew under the supervision of his mother, Hajara Agha, and his paternal aunt Sahiba Khanum, until he was 15.

Education

He studied preliminary level of Islamic studies -including Arabic morphology and syntax, mantiq (logic), basic level of fiqh and usul- under the teachers and scholars of his hometown, Khomein, such as: Aqa Mirza Mahmud Iftikhar al-'Ulama, Mirza Rida Najafi Khomeini, Shaykh 'Ali Muhammad Burujirdi, Shaykh Muhammad Ghulpayghani, Aqa 'Abbas Araki, and more than everyone, his elder brother, Ayatollah Murtada Pasandidi.
Study in Arak and Qom

In 1338/1919, he went to Islamic Seminary of Arak. Shortly after his teacher, Shaykh Abd al-Karim Ha'iri Yazdi, emigrated to Qom, he also moved to Qom along with a number of his classmates.

In the Islamic Seminary of Qom, in addition to completing the preliminary and advanced levels in fiqh and usul (Kharij fiqh and usul), he worked on other fields of Islamic study, including prosody, mathematics, astronomy, and Islamic philosophy. He studied advanced levels of theoretical and practical mysticism (al-Irfan al-nazari wa l-amali) under Ayatollah Muhammad Ali Shahabadi for six years. He also had a relationship with Ayatollah Mirza Javad Maliki Tabrizi and spoke well of him.

The founder of the seminary of Qom, Ayatollah Shaykh Abd al-Karim Ha'iri Yazdi, was his most important teacher in the advanced levels of fiqh and usul.[4] After the demise of Ayatollah Ha'iri Yazdi, by the effort of Imam Khomeini and other mujtahids from Qom, Ayatollah Burujirdi, who later moved to Qom, was chosen as the head of the Seminary of Qom. In this period, Imam Khomeini was known as one of the greatest mujtahids and teachers in fiqh, usul, philosophy, mysticism, and ethics.
Teachers

Shaykh Abd al-Karim Ha'iri Yazdi (The founder of the seminary of Qom).
Muhammad Rida Shahi Isfahani (The author of Wiqayat al-adhhan).
Mirza Muhammad Ali Shahabadi
Mirza Javad Maliki Tabrizi
Sayyid Ali Yathribi Kashani
Sayyid Muhammad Taqi Khwansari
Mirza 'Ali Akbar Hikami Yazdi
Mirza Muhammad Ali Adib Tihrani

Teaching

Imam Khomeini spent a lot of years teaching fiqh, usul, Islamic philosophy, mysticism and Islamic ethics in the Islamic Seminary of Qom. His classes were held in different places in the town including: Faydiyya, Masjid A'zam, Masjid Muhammadiyya, Haj Mulla Sadiq School and Masjid Salmasi.

In Najaf, he taught Islamic subjects including advanced levels of fiqh for almost 13 years in Masjid al-Shaykh al-A'zam al-Ansari. It was during these years that he taught the theoretical basis of his doctrine, wilayat al-faqih, in several sessions for the first time.

According to his students, his class was one of the most important classes in the Seminary of Najaf. In some periods, the number of participants in his class reached 1200, among whom were tens of well-known contemporaneous mujtahids.
Students

Morteza Motahhari
Sayyid Muhammad Bihishti
Muhammad Fadil Lankarani
Muhammad Hadi Ma'rifat
Ja'far Subhani
Sayyid Mustafa Khomeini
Husayn Ali Muntaziri
Yusuf Sani'i
Sayyid Ali Khamenei
Sayyid Mahmud Hashimi Shahrudi
Sayyid Abbas Khatami
Husayn Rasti Kashani
Muhammad Ali Girami

Works

Works in Ethics and Mysticism

Sharḥ du'a saḥar (Arabic) [Commentary of Sahar supplication], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2015
Miṣbāḥ al-hidāya ilā al-khilāfa wa al-wilāya (Arabic), [Torches of Guidance toward Caliphate and Wilaya], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works,
Liqā' Allāh (Persian) [Meeting God]
Sirr al-ṣalāt [The Secret of Prayer], Translated into English by Bahram Afrasiabi, Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2009
Ta'līqāt alā sharḥ fuṣūṣ al-ḥikam (Arabic), [Gloss on the commentary of Fusus al-hikam], Qom, The Institute of Pasdar-i Islam, 1990.
Ta'līqāt alā miṣbāḥ al-uns (Arabic), [Gloss on Misbāh al-'uns], Qom, The Institute of Pasdar-i Islam, 1990.
Ta'līqāt alā sharḥ ḥadīth ra's al-jālūt (Arabic), [Gloss on commentary of the Hadith Ra's al-jalut], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 1997, ISBN:964-335-008-8
Sharḥ ḥadīth ra's al-jālūt (Arabic), [Commentary of the Hadith Ra's al-jalut],
Tafsīr-i sūra ḥamd (Persian), [Commentary of Sura al-Hamd]
Al-Hāshīya alā al-asfār (Arabic) [Marginal notes on al-Asfar]
Adāb al-Ṣalāt (Persian) [Manner of Prayer], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 1994
Mubāriza bā nafs yā jahād akbar (Persian), [Struggle with Soul or Greater Jihad], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 1994
Shraḥ ḥadīth junūd aql wa jahl (Persian), [Commentary on the Hadith of army of intellect and ignorance], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2010
Sharḥ-i Arba'īn ḥadīth (Persian), [Commentary of Forty Hadith],Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2014

Books in Demonstrative Jurisprudence

Kitāb al-tahāra [Book in Cleanness], Qom and Najaf, The Institute for Compilation and Publication of Imam Khomeini's Works, Two volumes published in 1957 in Qom, Two other volumes in 1969 in Najaf,
Al-makāsib al-muḥarrama [Forbidden Earnings], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 1994
Kitāb al-bay' [Book of Selling], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2010
Kitāb al-khilal [Book of Imperfection in prayer], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2003
Risālat fī al-taqiyya [Treatise in Taqiyya (Precautionary Dissimulation)]
Risālat fī qā'ida man malik [Treatise in the Rule of Possession]
Risālat fī ta'īn al-fajr fī al-layālī al-muqmira [Treatise in distinguishing Fajr (dawn) in moonlight nights], Qom, 1989
Risālat lā ḍarar [Treatise in La Darar], Qom, The Institute for Compilation and Publication of Imam Khomeini's Works, 2007
Risālat al-istiṣḥāb [Treatise in Istishab (presumption of continuity)], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2007
Risālt fī al-ta'ādul wa al-tarājīḥ [Treatise in al-Ta'adul wa al-Tarajih (balance and preferences)],Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2010
Risālat al-ijtihād wa al-taqlīd [Treatise in al-Ijtihad wa al-Taqlid], Tehran, Uruj Publication, 2010
Risālat fī al-talab wa al-irāda [Treatise in Want and Will], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2001
Ta'līqāt alā Kifāyat al-uṣul [Gloss on Kifayat al-usul], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 1994
Risāla dar muḍū'-i ilm al-uṣul [A Short Treatise on the Theme of the Principles of Jurisprudence]

Risala Amaliya or Non-Demonstrative Jurisprudence

Ta'līqāt alā al-urwat al-wuthqā (Arabic), [Gloss on al-Urwat al-Wuthqa], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2002
Ta'līqāt alā wasīlat al-nājat (Arabic) [Gloss on the Mean of Salvation], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2002
Ḥāshiya tawḍīḥ al-masā'il (Persian)
Risāla Nijāt al-ibād (Persian), [Treatise on People's Salvation], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2006
Ḥāshīya risāla irth (Persian), [Marginal Notes on Irth Treatise], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2007
Manāsīk ya dastur-i ḥajj (Persian)
Taḥrīr al-wasīla (Arabic), [The Manual of Fatwas], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2013
Zubdat al-aḥkām (Arabic)
Tawḍīḥ al-masā'il (Persian), [The Manual of Fatwas], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 1999
Mulḥaqāt tawḍīḥ al-masā'il (Persian),
Istiftā'āt (Persian), [Religious Questions], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2014
Ḥukūmat islāmi ya wilāyat faqīh (Persian)
Kashf asrār (Persian)
Risāla dar rijāl (Arabic)
Diwān she'r (Persian), [Collection of Poems], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2005
Risāla-ie mushtamil bar fawā'idī dar ba'ḍī masā'il mushkila

Taqrirat (notes) of Imam Khomeini's Teachings

Tahdhīb al-uṣūl, Shaykh Ja'far Subhani,
Risāla fī qā'ida lā ḍarar yā nayl al-awṭār Shaykh Ja'far Subhani,
Risāla fī al-ijtihād wa al-taqlīd, Shaykh Ja'far Subhani,
Lubb al-athar yā risāla fī al-ṭalab wa al-irāda wa al-jabr wa al-tafwīḍ, Shaykh Ja'far Subhani,
Kitab al-bay'

Other Books

Ṣaḥīfa Imām (Persian), [Divine and Political Will], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2000
Waṣīyyat Nāme Siyāsī Elāhī (Persian), [Divine and Political Will], Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2001
Rah-i Eshq
Bāde Eshq

Sayyid Ruhollah Musavi Khomeini

Al-Tijani was born in Tunisian Sunni Muslim family of Maliki creed. Previously, his family added “al-Tijani” to their name after adopting Tijaniyyah Sufi tariqa of Ahmad al-Tijani. He was eighteen years of age when the Les Scouts Tunisiens agreed to send him as one of six Tunisian representatives to the first conference for Islamic and Arab scouts which took place in Mecca. He used the opportunity to perform mandatory pilgrimage. He stayed twenty five days in Saudi Arabia, during which he met many prominent Wahhabi scholars, listened to their lectures and became heavily influenced by Wahhabism. Upon returning to Tunisia, al-Tijani started actively promoting and spreading Wahhabism during the religious classes and sermons that he gave, including in the Great Mosque of Kairouan. He then traveled to Egypt’s al-Azhar. On the way back to Tunisia, Al-Tijani met a Shia Iraqi lecturer from the University of Baghdad named Mun'im. He came to Cairo to submit his Ph.D. thesis at al-Azhar University. Mun'im invited him to Iraq. Al-Samawi spent several weeks with Mun'im; visited Baghdad and Najaf, and met with several leading Shi'a scholars. These included: Abu al-Qasim al-Khoei, Muhammad Baqir al-Sadr and Muhammad Husayn Tabataba'i, who taught him about Shia Islam. After long debates with the Shia scholars, he became a Shia muslim, following the Jafari Madhab.[

Muhammad Tijani Samawi

Muhammad Taqi al-Din bin Ibrahim bin Mustafa bin Isma'il bin Yusuf al-Nabhani (Arabic: محمد تقي الدين بن إبراهيم بن مصطفى بن إسماعيل بن يوسف النبهاني; 1914 – December 11, 1977) was a Palestinian Islamic scholar who founded the pan-Islamist and fundamentalist organization Hizb ut-Tahrir.

Biography
Al-Nabhani was born in 1909 in a village by the name of Ijzim near Haifa in the Ottoman Empire and belonged to Bani Nabhan tribe. His father was a lecturer in Sharia law and his mother was also an Islamic scholar and his grandfather was the famous Palestinian scholar Yusuf al-Nabhani.al-Nabhani studied Sharia law at Al-Azhar University and the Dar-ul-Ulum college of Cairo. He graduated in 1931 and returned to Palestine. There he was first a teacher and then as a jurist, rising to Sharia judge in the court of appeal.[4] Disturbed by the creation of the state of Israel and the 1948 Arab–Israeli War and occupation of Palestine, he founded the Hizb ut-Tahrir party in 1953. The party was immediately banned in Jordan. Al-Nabhani was banned from returning to Jordan and settled in Beirut. He died on December 20, 1977.

Political philosophy
Al-Nabhani proclaimed that the depressed political condition of Muslims in the contemporary world stemmed from the abolition of the Caliphate in 1924. al-Nabhani was critical of the way the Middle East had been carved up into nation states allied with various imperial powers. Other causes of stagnation included the Ottoman Empire's closing of the doors of ijtihad, its failure to understand "the intellectual and legislative side of Islam", and neglect of the Arabic language.

In his most famous works, written in the early 1950s, al-Nabhani expressed a radical disillusionment with the secular powers that had failed to protect Palestinian nationalism. He argued for a new caliphate that would be brought about by "peaceful politics and ideological subversion" and eventually cover the world replacing all nation states. Its political and economic order would be founded on Islamic principles, not materialism that, in his view, was the outcome of capitalist economies.

Al-Nabhani also wrote The Economic System in Islam, a book on Islamic views on economic principles and the contradictions between them and Western-based capitalism and socialism. It was published in Arabic in 1953 and translated into English and a number of other languages.[citation needed]

Influence
Hizb ut-Tahrir did not attract a large following in the countries where it was established. Despite this, al-Nabhani's works have become an important part of contemporary Islamist literature.

Bibliography
al-Nabhani, Taqi al-Din (2002), The System of Islam Nidham al-Islam, London: al-Khilafah Publications
al-Nabhani, Taqi al-Din (2004), Thought al-Tafkeer, London: al-Khilafah Publications
al-Nabhani, Taqi al-Din (2005), Islamic Personality al-Shaksiyyah al-Islamiyyah, London: al-Khilafah Publications}

Taqi al-Din al-Nabhani - new

Born in ʻAkka in the Acre Sanjak of the Ottoman Empire in March 1897, Shoghi Effendi was related to the Bab through his father, Mirza Hadi Shirazi, and to Bahaʼu'llah through his mother, Ḍiyaʼiyyih Khanum, the eldest daughter of ʻAbdu'l-Baha. ʻAbdu'l-Baha, who provided much of his initial training, greatly influenced Shoghi Effendi from the early years of his life. Shoghi Effendi learned prayers from his grandfather, who encouraged him to chant. ʻAbdu'l-Baha also insisted that people address the child as "Shoghi Effendi", ("Effendi" signifies "Sir"), rather than simply as "Shoghi", as a mark of respect towards him.

Shoghi Effendi received his early education at home with the other children in the household, then attended a French Christian Brothers school in Haifa, and later boarded at another Catholic school in Beirut. He was to accompany his grandfather on his journeys to the West but was unable to proceed after port authorities in Naples prevented Shoghi Effendi from continuing due to illness.

He later attended the Syrian Protestant College (later known as the American University of Beirut) for his final years of high school and first years of university, where he earned an arts degree in 1918. He reports being very unhappy in school and often returned on vacations to Haifa to spend time with ʻAbdu'l-Baha. During his studies, he dedicated himself to mastering English—adding this language to the Persian, Turkish, Arabic and French languages in which he was already fluent—so that he could translate the letters of ʻAbdu'l-Baha and serve as his secretary.

Shoghi Effendi

Aladdin Pazargadi (born in Shiraz in 1292 - died on April 19, 2003 in Tehran) is an Iranian writer and translator. He has a bachelor's degree in history, a master's degree in education and a doctorate in political and economic sciences from Oxford University, England. He is considered the founder of "English language and literature" in Iran.

Alaedin Pazargadi

Abdulaziz Sachedina is Professor and International Institute of Islamic Thought (IIIT) Chair in Islamic Studies at George Mason University in Fairfax, Virginia.
Biography
He has been a professor since 1975. He annually teaches courses on Classical Islam, Islam in the Modern Age, Islam, Democracy and Human Rights, Islamic Bioethics and Muslim Theology. He was born in Tanzania, his heritage originally is from India. He has an MA/PhD from the University of Toronto and has BA degrees from Aligarh Muslim University in India and Ferdowsi University of Mashad in Iran. He was one of the students of Dr. Ali Shariati in Iran.
In 1997, Grand Ayatollah Lotfollah Safi Golpaygani thanked him for his translation of a book on Imam Mahdi into English, originally written by Ayatollah Ebrahim Amini. The acknowledgement letter was published by the Iranian Hawza magazine.
In 1998, Grand Ayatollah Sistani issued a statement against Sachedina that advised Muslims not to listen to his talks or to ask him questions about religious matters. (See original text in Persian).
In addition to his work at the university, Professor Sachedina has been a consultant to the Department of Defense regarding Middle Eastern affairs and was an adviser to those drafting the Constitution of Iraq that was put into effect in 2005.
He speaks Hindi, Urdu, Persian, Arabic, Gujarati, Swahili, and English.
Bibliography
The Just Ruler in Shi'ite Islam: The Comprehensive Authority of the Jurist in Imamite Jurisprudence Oxford University Press Inc (USA), 1998, ISBN 0-19-511915-0
The Islamic Roots of Democratic Pluralism Oxford University Press Inc (USA), 2000, ISBN 0-19-513991-7
The Islamic World: Past and Present John L. Esposito (Editor), Abdulaziz Abdulhussein Sachedina (Editor): Oxford University Press Inc (USA), 2004, ISBN 0-19-516520-9
Islamic Biomedical Ethics Oxford University Press (USA), 2009, ISBN 0-19-537850-4
Islamic Messianism State Univ of New York Press (USA), 1981, ISBN 0-87395-458-0
Human Rights and the Conflict of Cultures co-authored with David Little and John Kelsay: South Carolina Press (USA), 1988, ISBN 0-87249-533-7
Prolegomena to the Qur'an" being trans of Abu al-Qasim al-Khui's Al-Bayan Oxford University Press (USA), 1988
Recueil de textes du professeur Abdulaziz Sachedina, Editions Publibook (France), 2008, ISBN 978-2-7483-4253-6
Islamic messianism: the idea of Mahdī in twelver Shīʻism, State University of New York, 1981, ISBN 0-87395-442-4

Abdulaziz Sachedina

Syed Zeeshan Haider Jawadi (17 September 1938 – 15 April 2000)was an Indian Islamic scholar, religious leader, public speaker, Qur'anic interpreter, Urdu poet, historian and philosopher of Shia Islam.
Biography
Syed Zeeshan Haider Jawadi (also known as Allama Jawadi) was born in Allahabad on 17 September 1938 in town Karari, Dist. Allahabad (now Karari, Dist. Kaushambi, Uttar Pradesh, India.) . He started his primary education at Jamia Amjadia Karari, Allahabad and continued his Islamic education at Jamia Nazmia in Lucknow and after finishing his studies there, Allama Jawadi moved to Najaf-e-Ashraf (Iraq) for higher studies, as Najaf was the best Islamic learning center of that time and he stayed under the patronage of his brother Maulana Syed Ali Abid Rizvi until 1961. Muhammad Baqir al-Sadr taught him Islamic philosophy and other Islamic sciences.
He was dean of the India Shi'ite elementary and theological schools, which numbered 40 in 1993.
He died at the age of 62 on 15 April 2000.[citation needed]
Personal life
Jawadi's son, Ehsan Jawadi, a Shia scholar who regularly presented on the Win Islam TV channel, died in 2018.
Works
Anwar Al-Quran (Translation and Commentary on Quran)
Women and Shari'at (Divine Law): Complete Rules Regarding Women, in Islam (1999)
Nahj Al-Balagha (Translation and commentary)
Al-Sahifa al-Sajjadiyya (Translation)
Iqtisaduna (Translation)
Al-Bank al-Ribawii al-Islam
Imam Jafer Sadiq(as) aur mazahib e Arbaa (Urdu:امام جعفر صادقؑ اور مذایبِ اربعہ)
Ahl Al-Bait - Quran aur Sunnat ki raushni mein (Translation)
Nuqoosh e Ismat
Life sketch of fourteen infallibles (English translation of Nuqoosh e Ismat)
MiraturRashad (Translation of Wasiyatnama, Last Will & Testament By Ayatullah Shaikh Abdulla Mamkani)
Karbala Shenasi (Compilation of Speeches given in London)
Mehfil o Majalis

Zeeshan Haider Jawwadi

Muhammad Ali bin Mostafa Al-Tantawi known as "Ali Al-Tantawi" (1327-1420 AH/1909-1999 AD)

Mohammad Ali Al-Tantawi was a Syrian Sunni jurist, writer, editor, broadcaster, teacher and judge considered one of the leading figures in Islamic preaching and Arab literature in the twentieth century.
Al-Tantawi was the recipient of the King Faisal Prize in 1990 for his services for Islam.
Biography
Al-Tantawi was born in Damascus in 1909, into a family of religious scholars: his paternal grandfather, who moved from Egypt, was a graduate of Al-Azhar who specialized in astronomy, his father was an Islamic scholar as well and so was his maternal uncle, Sheikh Muhibb-ud-Deen Al-Khatib.[citation needed]
Aftar attending the prestigious Maktab Anbar, Al-Tantawi would then study Islamic law at the University of Damascus, and would militate against the French occupation of Syria and the Zionist project in Palestine, one of the first Islamic scholars putting his attention to this issue.[citation needed]
Al-Tantawi wrote in many Arab newspapers throughout the years, most importantly of which was Egyptian magazine Arrissalah from 1933 to 1953.[citation needed]
His daughter, Banan al-Tantawi was assassinated by a death squad sent by Assad regime on 17 March 1981.
Being unable to resume his Islamic activism as he wished, he moved to Saudi Arabia in the late 1960s where he spent the last decades of his life. He died in 1999 and was buried in Jeddah.

Compositions

The number of books written by Ali Tantawi has increased, and it is a book that has been published in the past. It includes articles that have been previously published in his calendar and in widely circulated magazines.
Abu Bakr Siddiq (1935).
Dastan Hayei Az Tarikh (1957).
Mardan History (1958).
Pictures and Ideas (1958).
Dastan Hayy Az Zindgi (1959).
With the risk of reforms (1959).
Damascus (1959).
Omar News (1959).
My articles in words (1959).
From Nafhat Al-Haram (1960).
The story of this story (1-7) (1960).
May your peace be upon you (1960).
From Self Talk (1960).
Amoy Mosque (1960).
Der Indonesia (1960).
Islamic Doors (1960).
Sayyid Al-Khatr Ibn Al-Jawzi (verification and interpretation) (1960 AD).

Sheikh Muhammad Ali Al-Tantawi

Hassan bin Ali bin Muhammad (a.s.) known as Imam Hassan Askari (a.s.) (232-260 A.H.) is the 11th Imam of the Twelver Shiites who held the Imamate for six years. He is the son of Imam Hadi (AS) and the father of Imam Mahdi (AS).
His most famous nickname is Askari, which refers to his forced stay in Samarra. He was under the care of the Abbasid government in Samarra and faced restrictions for his activities. Imam Askari (a.s.) communicated with the Shiites through his representatives and also by writing letters. Uthman bin Saeed, the first special deputy of Imam Zaman (AS), was also considered as one of his special representatives.
Imam Hasan Askari (a.s.) was martyred in Samarra on the 8th of Rabi-ul-Awl 260 A.H., at the age of 28, and was buried next to his father's mausoleum. The burial place of both of them is known as Askariyin shrine and it is considered as one of the Shiite shrines in Iraq.

Biographie von Imam Hasan Askari
Sein bekanntester Spitzname ist Askari, der sich auf seinen erzwungenen Aufenthalt in Samarra bezieht. Imam Hasan Askari (AS) stand in Samarra unter der Obhut der Regierung und sah sich Einschränkungen seiner Aktivitäten ausgesetzt. Er kommunizierte mit Muslimen durch Briefe, und Uthman bin Saeed, der erste Sonderbeauftragte von Imam al-Zaman (a.s.), galt ebenfalls als einer seiner Sonderbeauftragten. Im Jahr 255 wurde das einzige Kind des Propheten Mahdi, des Versprochenen, geboren.
Imam Hasan Askari (a.s.) starb am 8. Rabi al-Awwal 260 n. Chr. im Alter von 29 Jahren in Samarra und wurde neben seinem Vater begraben. Die Grabstätte beider ist als Askariyin-Schrein bekannt, der als einer der schiitischen Schreine im Irak gilt. Imam Hasan Askari (AS) ist der einzige Imam, der nicht zum Hadsch ging. In diesem Abschnitt von Namnak Religion und Religion präsentieren wir einen kurzen Bericht über die Biographie dieses Propheten (PBUH).
Imamat-Ära
Im Allgemeinen ist das 29-jährige Leben von Imam Hassan Askari (AS) in drei Perioden unterteilt:
Den ersten Zeitraum von 13 Jahren verbrachte er in Medina.
Der zweite Zeitraum von 10 Jahren in Samarra vor dem Imamat.
Die dritte Periode umfasst etwa 6 Jahre seines Imamats.
Die Imamatsperiode von Hazrat Askari (AS) wurde von der scheinbaren Macht von drei Kalifen der Bani Abbas begleitet. Imam verbrachte drei Jahre seines Imamats im Gefängnis. Der Gefängniswärter dieses Propheten hatte zwei grausame Sklaven beauftragt, den Imam noch mehr zu quälen, aber der Einfluss des Imams auf sie war so groß, dass sie sich brav und rechtschaffen entwickelten.
Biographie von Imam Hasan Askari
Laut Ghulaman fastete der Imam tagsüber im Gefängnis und war bis spät in die Nacht im Gottesdienst und Gebet mit Gott beschäftigt. Obwohl sich der Imam außer einigen Schiiten nicht mit anderen Menschen traf, sperrte die Regierung den Imam oft ein und verbot ihm den Umgang mit anderen, um ihren Frieden zu wahren.
Der Grund dafür, dass Imam Hadi (a.s.) und Imam Hasan Asgari (a.s.) selten mit dem Volk verkehrten, lag neben der strengen Aufsicht des Kalifats und der Tatsache, dass es ihnen verboten war, sich zu treffen, darin, dass sie der Zeit nahe standen Verschleierung des Mahdi (a.s.), an die sich die Menschen gewöhnen mussten.
Imam Hasan Askari (a.s.) stand unter strenger Aufsicht und Einschränkungen durch das abbasidische Kalifat, aber er war nicht nachlässig bei der Ausbildung der Studenten, den Islam zu lehren, die Probleme und Zweifel der Gegner zu verstehen und das richtige islamische Denken zu bestimmen.
Wie mehrere Imame vor ihm nutzte Imam Askari (a.s.) Vertreter, um mit den Schiiten zu kommunizieren. Unter diesen Menschen sollten wir besonders Aqid erwähnen, seinen besonderen Diener, der seit seiner Kindheit vom Imam erzogen wurde und der Überbringer vieler seiner Briefe an die Schiiten war.

Imam Hasan Askari (as)

Sayyed Abd al-Husayn Sharaf al-Din al-Musawi (Arabic:  (سید عبدالحسين شرف الدين الموسوي العامل) (1377-1290 A.H.), jurist, mujtahid, usulist, writer, muhaddith, defender of the rapprochement of religions, author of the famous book al-Ravidar in defense of Shiite beliefs
birth
He was born on one of the days of 1290 AD in the city of Kazmin. He grew up in the loving lap of his pure and kind mother Zahra Sadr and under the supervision of his scholar and spiritual father, Seyyed Yusuf Sharafuddin.
His mother, Zahra Sadr, was the daughter of Ayatollah Sayyed Hadi Sadr and the sister of Sayyid Hassan Sadr, a famous religious scholar and the author of the book "Establishment of Al-Shi'a Uloom Al-Islam".
His honorable father Yusuf bin Javad bin Ismail bin Muhammad bin Muhammad bin Ibrahim Sharafuddin Mousavi Shahuri, a jurist and scholar who died in 1334 AH, who lived in the village of Shahur in the Tire district of Lebanon.
education
He was one year old when his father decided to migrate to Najaf Ashraf to complete his higher education, and thus, Seyyed Abdul Hossein went to that country with his parents. He was six years old when he went to school in Najaf Ashraf to learn Quran from pious and scholarly teachers.
At the age of eight, after the family returned to Jebel Amal, in the presence of his learned and spiritual father, he began to read Arabic literature and spent many years learning Arabic, syntax, vocabulary, meanings, expression, innovation, poetry, composition, history, and calligraphy. Perfect the information with practice. After he acquired the necessary knowledge in literature, logic and the principles of jurisprudence, he began to study jurisprudence under his father and determinedly read the jurisprudence books "Najat al-Abad", "Al-Mukhtasar al-Nafe fi Fiqh al-Imamiya" and "Sharia'e al-Islam" He learned well.
In addition to these books, Seyyed began extensive and deep studies in the fields of literature, history, interpretation, jurisprudence, principles, logic, ethics, beliefs, etc. . It was during these years that he made a marriage contract with his cousin's daughter at the suggestion of his parents.
professors
Agha Reza Esfahani (died 1322 AH);
Sheikh Mohammadta Najaf (died 1323 AH);
Akhund Khorasani (died 1329 AH);
Shaykh al-Sharia Isfahani (died 1303 AH);
Sheikh Abdullah Mazandarani (died 1330 AH);
Seyyed Mohammad Kazem Tabatabai Yazdi (died 1337 AH);
Mirza Hossein Nouri (died 1320 AH).
After 12 years of study, research and scientific and religious debates, and in the end, with enthusiasm, effort and perseverance, Sharaf al-Din achieved the high rank of jurisprudence and ijtihad, and was granted ijtihad permits and approvals by the first-class jurists of Najaf, and in 30 When he was two years old, his absolute ijtihad was accepted and approved by all the great mujtahids of the seminaries of Najaf, Kazmin, Karbala and Samarra. During this period, along with scientific and jurisprudential studies, he seriously engaged in literary activities and tried to fully master the secrets of rhetoric, literary arts and methods of speaking, writing and discussion, and became distinguished in these techniques as well. He left Najaf Ashraf with his family on the 9th of Rabi-ul-Awl 1322 AH and went to Jebel Amal via Damascus and entered his homeland amidst the roaring waves of pure feelings and emotions of his compatriots. First, he settled in "Shahour" and along with his honorable father, he devoted himself to guiding the people and teaching, educating and educating the young generation. After three years, at the invitation of the people of "Soor", he went there. By establishing Hosseiniyeh Sur, he turned it into a center for holding various religious and social programs.
Herald of unity
Sharaf al-Din, as a scholar aware of the times, clairvoyant and familiar with the authentic truths of the heavenly school of Islam, suffered from the chaotic and chaotic situation of the Islamic societies and the pointless and unfortunate differences of Muslims since his youth. He not only thought about reforming and building Shiite societies, but from the beginning of his social and religious actions, he was thinking about reforming and honoring all Islamic countries and creating unity and brotherhood among different Muslim sects. For half a century, he tried to unify the nation of Muhammad (pbuh) with all his scientific and spiritual power and with his pen, words and honest actions, and he did not hesitate from any effort.
His first long and heavy step towards the unity of the Islamic Ummah was the authoring of the precious book "Al-Fusul al-Muhamma fi Taalif al-Umma" which became an ornament in the city of Tire in 1327 AH. From this date until the end of his life (1377 AH), he always moved towards the realization of his divine ideal and achieved brilliant and fruitful results.

Compilations
Sharaf al-Din has written many works on various topics, some of which have attracted the attention of Shia and Sunni scholars and thinkers. Some of his works have been translated into Farsi and other languages, and some of his books and articles are missing. Among his most famous works, we can refer to two books, al-Ravidh and al-Nas and al-Ijtihad.
At the end of 1329 AH, Sharafuddin went to Egypt to meet the religious scholars, scientists, thinkers and writers of that country and to create a basis for the unity of Muslims, and he met Sheikh Salim Bushra, the Mufti of Al-Azhar University. These two Shia and Sunni scholars exchanged 112 letters on the subject of the succession of the Holy Prophet, which was done with the utmost politeness and respect in a completely scientific manner. These correspondences were published 25 years later in the form of a reference book.
This book contains 112 correspondences of Sharaf al-Din with the Mufti of Al-Azhar University in Egypt, Sheikh Salim Bushra Maliki. The subject of the letters is "Khilafah and Imamat from the Shia point of view", which has been examined and criticized by referring to the verses of the Quran and the sources accepted by the Sunnis, the arguments of the Shia and the Sunnis.
passed away
He passed away in Lebanon on 8 Jumadi al-Thani 1377 AH at the age of 87. His body was moved to Najaf and buried near the shrine of Amirul Momineen.

Abdul Husayn Sharafuddin al-Musawiاصلی

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Sakina Hasan Askari

Seyyed Morteza al-Askari, bekannt als Allameh Askari (1293–1386), Historiker. In seinen Werken hat er versucht, die Geschichte des Islam aus einer Forschungsperspektive zu untersuchen. Seine wichtigsten Bücher sind die Rolle von Ayesha in der Geschichte des Islam, Ma'alam al-Madrastin, Abdullah Ibn Saba und Asatir Akhri. Er war Mitglied des Obersten Rates der Weltversammlung der Ahl al-Bayt und einer der gegen die irakische Baath-Partei aktiven Geistlichen sowie lange Zeit Mitglied des Hauptstabs der Islamic Call Party.
Biographie
Seyyed Morteza Askari wurde am 18. Jumadi al-Thani 1332 n. Chr./1293 n. Chr. in Samarra geboren. Seine Vorfahren gehörten zu den Juristen und Gelehrten ihrer Zeit. Seyed Mortezas Großvater väterlicherseits war Seyed Ismail Hosseini (gestorben 1306 n. Chr.), der Sohn von Seyyed Mohammad Koch Savji, und sein Großvater mütterlicherseits war Mirza Mohammad Sharif Askari Tehrani (gestorben 1371 n. Chr.). Während der Safawiden-Ära wurden seine Vorfahren von Sabzevar nach Saveh eingeladen und erhielten den Titel Shaykh al-Islam. Die Position von Shaykh al-Islami war der des Freitagsimams in dieser Zeit ähnlich. Ihm zufolge wurden viele Sunniten in dieser Stadt von seinen Vorfahren zu Schiiten konvertiert. Alle Ältesten dieser Familie waren als Shaykh al-Islam bekannt, mit Ausnahme von Sayyid Morteza, der wegen seiner Geburt in Samarra als Askari bekannt war und weil er nach dem Tod seines Vaters in die Obhut seines Großvaters mütterlicherseits gegeben wurde.
Tod
Seyyed Morteza Askari starb am 25. Shahrivar 1386 (4. Ramadan 1428 n. Chr.) im Alter von 93 Jahren nach einer Krankheit im Milad-Krankenhaus in Teheran und wurde im Schrein von Hazrat Masoumeh (PBUH) beigesetzt.

Ausbildung
Allameh Askaris Besuch in der muslimischen Bibliothek in Peking während seiner Chinareise
Seyyed Morteza trat im Alter von zehn Jahren in das Seminar von Samarra ein und studierte die offiziellen Bücher des irakischen Seminars, wie Al-Bahja Al-Mardiyyah, Sharh Jami, Sharh Ibn Aqeel, Mughni al-Labib, Marzif und abgekürzt Al-Ma 'ani.
Präsenz im Bezirk Qom
Gleichzeitig mit dem Beginn der Herrschaft von Reza Khan im Iran verließ Seyyed Morteza Askari Samarra, ging in den Iran und studierte am Seminar von Qom. Er bezeichnet seine Migration in den Iran als erzwungenen Erfolg und sagt zum Grund:
Ich habe die Einführungen und Literatur in Samara gelesen. Meine Ausbildungskosten wurden aus den Grundstücken gedeckt, die wir in Saveh hatten; Deshalb nutzte ich den Anteil des Imams nicht, aber da Taghut Reza Khan es verbot, Geld in den Irak zu schicken, musste ich zur Zeit des verstorbenen Scheichs Abdul Karim Haeri (Jahre 1351, 52 und 53 n. Chr.) ins Seminar von Qom kommen In den Zellen werde ich ein Zimmergenosse bei Ali Safi Golpayegani in der Fayzia-Schule sein ...“
Professoren
In Qom nahm Ayatollah Askari am Unterricht von Imam Khomeini und in Samarra am Unterricht von Habibullah Eshtredi, bekannt als Askaris Lehrer, und Seyyed Ahmad Marashi Shushtri teil.
Rückkehr nach Samara
Einigen historischen Quellen zufolge war die Anwesenheit von Seyyed Morteza Askari im Seminar von Qom nur von kurzer Dauer. Auf seine Initiative und in Begleitung einiger anderer Studenten des Seminars von Qom beginnt Mirza Khalil Kamrei, die Auslegung des Korans zu lehren, aber diese Arbeit findet bei den Studenten keinen Gefallen und es werden Anstrengungen unternommen, diesen Kurs abzuschließen. Der Druck führt zur Unterbrechung des Unterrichts und dieser Vorfall führt dazu, dass Seyed Morteza Askari nach Samarra zurückkehrt.
Gründung der Universität
Syed Morteza Askari gründete zusammen mit einigen seiner Gleichgesinnten Usul al-Din in Bagdad. An dieser Fakultät wurden die Kurse Tafsir, Hadith-Studien, Glaubenslehren und vergleichende islamische Theologie gelehrt. Dieses wissenschaftliche Zentrum wurde mit dem Staatsstreich der Baath-Partei und Askaris Strafverfolgung geschlossen.

Alamas Kompositionen
Von seinen Werken sind mehr als vierzig erhalten geblieben, einige seiner Werke seien hier erwähnt:
1. Ayeshas Rolle in der islamischen Geschichte;
2. Einhundertfünfzig falsche Gefährten;
3. Abdullah bin Saba und andere historische Legenden;
4. Ma'alam al-Madrastin 3 (Band), der drei Namen hat: „Merkmale zweier Schulen im Islam, übersetzt von: Sardar Niya“; Analytische Forschung und Untersuchung der Grundlagen islamischen Denkens aus der Perspektive zweier Schulen, übersetzt von: Jalil Tejleel,
5. Islamischer Glaube an den Koran;
6. Al-Qur'an al-Karim und Hadithe von al-Madrasteen;
7. Die Zeit der Imame in der Wiederbelebung der Sunnah;
8. auf dem Weg der Einheit;
9. Mit Abi al-Futuh al-Talidi im Buch: „Al-Anwar al-Bahira“;
10. mit Dr. Al-Vordi im Buch „Waaz al-Sulatin“;
11. Medizin und Behandlung im Islam;
12. Islamische Begriffe;
13. Im Rahmen des Buches und der Sunna, in 17 Bänden, die Themen umfassen wie: Weinen über die Toten, Gedenken an die Erinnerung an die Propheten, die rechtschaffenen Diener Gottes, Segen, die Gerechtigkeit der Gefährten, der Vers der Reinigung, das Imame dieser Nation sind zwölf, Mushaf in Hadithen und Versen, Bada oder Löschung und Beweis, göttliche Ehe, Vorherbestimmung und Zuweisung, Unfehlbarkeit, Entscheidung über den Wiederaufbau von Gräbern, Berufung, Gottes Eigenschaften, Schiiten von Ahl al-Bayt (Friede sei mit ihm), die Geschichte des Hadith, der Niederwerfung vor Tarbat und Ali (Friede sei mit ihm), wird im Koran erwähnt;
14. Himmlische Religionen und das Problem der Verzerrung;
15. Die Rolle der Imame (Friede sei mit ihnen) bei der Wiederbelebung der Religion;
16. Saqifah;
17. Das letzte Gebet des Propheten (Friede sei mit ihm);
18. auf dem Weg von Ahl al-Bayt (Friede sei mit ihnen);

Allamah Seyed Morteza Askari

Morteza Motahari (1358-1298), jurist, philosopher, theologian, writer, thinker, teacher, theoretician, commentator of the Qur'an, one of the students of Ayatollah Boroujerdi, Imam Khomeini and Allameh Seyyed Mohammad Hossein Tabatabai
birth
He was born on 13 Bahman 1298 AH, corresponding to 12 Jumadi al-Awli 1338 AH (1920 AD) in Freeman city near Mashhad city in a spiritual family.
education
After his childhood, he went to school and started learning elementary lessons. At the age of 12, he went to Mashhad seminary and studied the basics of Islamic sciences. In 1316, despite the fierce struggle of the government of Reza Shah Pahlavi with the clergy and despite the opposition of his friends and relatives, he went to the seminary of Qom to complete his studies.
professors
During his fifteen-year stay in Qom, in the presence of Ayatollah Al-Uzami Boroujerdi (in jurisprudence and principles), Imam Khomeini (RA) (for twelve years in the philosophy of Mulla Sadra, mysticism, ethics and principles) and Allameh Seyyed Mohammad Hossein Tabataba'i (in the philosophy of Bu'ali) and comparative philosophy). Ustad Shahid Medati also received many spiritual benefits from the presence of Ayatollah Haj Mirza Ali Agha Shirazi in ethics and mysticism. The late Ayatollah Seyyed Mohammad Hojjat (in principles) and the late Ayatollah Seyed Mohammad Mohaqeq Damad (in jurisprudence) can be mentioned among other professors of Ostad Motahari. During his stay in Qom, in addition to studying science, he actively participated in social and political affairs.

Emigration, teaching and preaching
In 1331, while he was considered one of the famous teachers and one of the future hopes of the field, he migrated to Tehran for reasons including livelihood problems. In Tehran, he taught in the Maravi school - where seminary sciences were taught - and also wrote and gave research lectures. In 1334, he held the first session of his Qur'an interpretation sessions for students. In the same year, he started teaching at the Faculty of Theology and Islamic Studies of Tehran University. In the years 1337 and 1338, when the Islamic Association of Doctors was formed, Professor Motahari was one of the main speakers of this association, and during the years 1340 to 1350, he was the unique speaker of this association, and some of his works are the product of these meetings.
fight
Since 1341, when the movement of Imam Khomeini (RA) began, Ustad Motahari was actively with the Imam; So that the organization of the 15th Khordad uprising in Tehran and its coordination with the Imam's leadership can be attributed to his efforts and his helpers.

Cultural and political activity
One of the most important services of Professor Motahari during his blessed life was presenting the original Islamic ideology through lectures and lectures and authoring books. This reached its peak especially in the years 1351 to 1357 due to the increase in the propaganda of leftist groups and the emergence of leftist Muslim groups and the emergence of the phenomenon of eclecticism. After the Imam, Ustad Motahari was the first person who realized the danger of the leaders of the organization known as "People's Mujahideen of Iran" and prevented others from cooperating with this organization and even predicted the change of their ideology. During these years, on the advice of Imam Khomeini (RA), he traveled to Qom two days a week and taught important lessons in that seminary, and at the same time held various meetings for university professors in his home in Tehran. d.
Although Ustad Motahari's relationship with Imam Khomeini continued through letters etc. after his exile from Iran, but in 1355 he managed to travel to Najaf and while meeting with Imam Khomeini, consulted with him about important issues of the movement and seminaries. After the death of Seyyed Mustafa Khomeini, the eldest son of Imam Khomeini, and the beginning of the new era of the Islamic Movement, Ustad Motahari became more active in the movement and played a key role in all its stages.

Motahhari wrote several books on Islam, Iran, and historical topics. His emphasis was on teaching rather than writing. However, after his death, some of his students worked on writing down his lectures and publishing them as books. As of the mid-2008, the "Sadra Publication" published more than sixty volumes by Motahhari. Nearly 30 books were written about Motahhari or quoted from his speeches.

Morteza Motahhari opposed what he called groups who "depend on other schools, especially materialistic schools" but who present these "foreign ideas with Islamic emblems". In a June 1977 article he wrote to warn "all great Islamic authorities" of the danger of "these external influential ideas under the pretext and banner of Islam." It is thought he was referring to the People's Mujahideen of Iran and the Furqan Group.

martyrdom
Ustad Motahari was martyred on Tuesday, May 11, 1358, by the criminal group of Farghan, and his body was transferred to Qom on Thursday, May 13, after the funeral in Tehran, and was buried in the shrine of Hazrat Masoumeh (PBUH).

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Morteza Motahhari

Muhammad Yusuf ibn Suleman ibn Qasim Motala (25 November 1946 – 8 September 2019) was a British Indian Sunni Muslim scholar, founder of Darul Uloom Bury and one of the disciples of Muhammad Zakariya Kandhlawi.

Early life and education

Motala was born in Nani Naroli in Gujarat, India on 25 November 1946. He graduated from Mazahir Uloom, Saharanpu.

Where he studied under the known scholars Muhammad Zakariyya Kandhlawi and Muhammad Yunus Jaunpuri.

Career

Upon the instruction of Muhammad Zakariya Kandhlawi, Yusuf Motala established Darul Uloom Al-Arabiyyah Al-Islamiyyah in Holcombe, Bury, Lancashire, in 1973. More than 75% of English-speaking Muslim scholars in the UK are graduates of institutes founded by Motala, a number of whom are engaged in the reinforcement of community relations.His work has been praised by OFSTED, who in 2014 gave them outstanding in all areas. He was included in the 2019 list of "The 500 Most Influential Muslims," published annually by the Royal Islamic Strategic Studies Centre.

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Motala's pupil Abdur Rahman ibn Yusuf Mangera writes that Motala founded Jamiatul Imam Muhammad Zakariya in Bradford which has produced over 2000 female dars-e-nizami graduates.

Death

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He died in Canada on Sunday evening according to Canadian time which according to British time zone was Monday 9 Sep - and Monday 10 Muharram 1441 according to the Islamic calendar followed by him - Islamic days begin from the after sunset, so Sunday after sunset in the gregorian calendar would be considered as Monday in the Islamic calendar as can be seen on the gravestone).

Motala's works are:

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Aḍwā’ al-Bayān fī Tarjamatul Qurʼān (Urdu translation of the Quran).

Aimma Araba aur Sufia Kiram (Urdu)

Juz’ ʿAmma Tafsīr in Arabic (with Urdu and English Tarjumma)

Arabic Khutbahs

Hadyah-e-Haramain (Salaatus-Salaam Compilations - Arabic-Urdu)

Buzurgon ke Wisal Ke Ahwaal (Urdu)

Fitno se Hifazat ke liye Masnoon Duaaei (Urdu)

Shaykh al-Ḥadīth, Ḥaḍrat Mawlānā Muḥammad Zakariyya saheb raḥmatullahe alayhe Aur Unke Khulafa Ikraam- Part 2 and Part 3

Sheikh Yusuf Motala

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