For many years I have felt the need for two things: Juma Khutbaat which are relevant to contemporary issues, delivered in simple language and idiom easily understood by common people and from which they can clearly take home application lessons. For the Khateeb it is always a challenge, having to think of an idea, researching material to support it, put it together as a Khutba and delivering it. I know how much of a help it is to have ready material on hand. With that in mind I decided to publish this book of 52 Khutbas (good for the full year which has 52 weeks) which I delivered at our Masjid on Road # 9, Banjara Hills, Hyderabad (Mahmood Habib Masjid and Islamic Centre), in the hope that those who have to give Khutbas will find it useful. Naturally I hope that this book will be useful and indeed enjoyable and a source of guidance and application of the Islamic Way in our lives, not only for Khateebs but also for all those who wish to read it and take heed of the subjects. The book is presented at cost and is available as a free download from my site

For many years I have felt the need for two things: Juma Khutbaat which are relevant to contemporary issues, delivered in simple language and idiom easily understood by common people and from which they can clearly take home application lessons. For the Khateeb it is always a challenge, having to think of an idea, researching material to support it, put it together as a Khutba and delivering it. I know how much of a help it is to have ready material on hand. With that in mind I decided to publish this book of 52 Khutbas (good for the full year which has 52 weeks) which I delivered at our Masjid on Road # 9, Banjara Hills, Hyderabad (Mahmood Habib Masjid and Islamic Centre), in the hope that those who have to give Khutbas will find it useful. Naturally I hope that this book will be useful and indeed enjoyable and a source of guidance and application of the Islamic Way in our lives, not only for Khateebs but also for all those who wish to read it and take heed of the subjects. The book is presented at cost and is available as a free download from my site

A Look Inside the Sacred Book of One of the World's Fastest-Growing Religions What used to be an exotic religion of people halfway around the world is now the belief system of people living across the street. Through fair, contextual use of the Qur'an as the primary source text, apologist James R. White presents Islamic beliefs about Christ, salvation, the Trinity, the afterlife, and other important topics. White shows how the sacred text of Islam differs from the teachings of the Bible in order to help Christians engage in open, honest discussions with Muslims.

Described is why the Islam gives African American women a sense of power and control over interpretations of gender, family, authority, and obligations. The author did her study among the women of the Sunni Muslim mosques in Los Angeles.

What happens when authorities you venerate condone something you know is wrong? Every major religion and philosophy once condoned or approved of slavery, but in modern times nothing is seen as more evil. Americans confront this crisis of authority when they erect statues of Founding Fathers who slept with their slaves. And Muslims faced it when ISIS revived sex slavery, justifying it with verses from the Quran and the practice of Muhammad. Exploring the moral and ultimately theological problem of slavery, Jonathan A.C. Brown traces how the Christian, Jewish and Islamic traditions have tried to reconcile modern moral certainties with the infallibility of God’s message. He lays out how Islam viewed slavery in theory, and the reality of how it was practiced across Islamic civilization. Finally, Brown carefully examines arguments put forward by Muslims for the abolition of slavery.

A sweeping history of Islamism in Central Asia from the Russian Revolution to the present through Soviet-era archival documents, oral histories, and a trove of interviews and focus groups. Few observers anticipated a surge of Islamism in Central Asia, after seventy years of forced communist atheism. Muslims do not inevitably support Islamism, a modern political ideology of Islam. Yet, Islamism became the dominant form of political opposition in post-Soviet Uzbekistan and Tajikistan. In Politicizing Islam in Central Asia, Kathleen Collins explores the causes, dynamics, and variation in Islamist movements-first within the USSR, and then in the post-Soviet states of Tajikistan, Uzbekistan, and Kyrgyzstan. Drawing upon extensive ethnographic and historical research on Islamist mobilization, she explains the strategies and relative success of each Central Asian Islamist movement. Collins argues that in each case, state repression of Islam, by Soviet and post-Soviet regimes, together with the diffusion of religious ideologies, motivated Islamist mobilization. Sweeping in scope, this book traces the dynamics of Central Asian Islamist movements from the Soviet era through the Tajik civil war, the Afghan jihad against the US, and the foreign fighter movement joining the Syrian jihad.

In the summer of 1996, Yusha Evans went on a passage through the Bible and its four Gospel. He scrutinized more than five different religions in search of God and His message. In 1998, he reverted to Islam. He yearned for the truth in life which is to “Worship God alone as one, obey Him and His Messenger to go to Heaven,” of which he found through Islam.

In 1948, the General Assembly of the United Nations adopted and proclaimed the International Declaration of Human Rights, a document designed to hold both individuals and nations accountable for their treatment of fellow human beings, regardless of religious or cultural affiliations. Since then, the compatibility of Islam and human rights has emerged as a particularly thorny issue of international concern, and has been addressed by Muslim rulers, conservatives, and extremists, as well as Western analysts and policymakers; all have commonly agreed that Islamic theology and human rights cannot coexist. Abdulaziz Sachedina rejects this informal consensus, arguing instead for the essential compatibility of Islam and human rights. He offers a balanced and incisive critique of Western experts who have ignored or underplayed the importance of religion to the development of human rights, contending that any theory of universal rights necessarily emerges out of particular cultural contexts. At the same time, he re-examines the juridical and theological traditions that form the basis of conservative Muslim objections to human rights, arguing that Islam, like any culture, is open to development and change. Finally, and most importantly, Sachedina articulates a fresh position that argues for a correspondence between Islam and secular notions of human rights.