The author the Sila said that he compiled many hadith and had great interest in the science of hadith and was intent on gathering and learning them. He was one of the people of proficiency in knowledge and understanding. was appointed judge of Ceuta in 1121 and served in the position until 1136. During his tenure as judge of Ceuta he was extremely prolific. Iyad's overall fame as a jurist and as a writer of fiqh (positive law) was based on the work he did in this city. [11] Iyad was also appointed the judge of Grenada where he worked for just over a year. [11] He was a teacher of Averroes and Ibn Maḍāʾ. [ citation needed] Exile and Death [ edit ] I personally was not able to find the reference quoted by the questioner in Qadi Iyad’s Shifa mentioning that a non-Muslim cannot publically state that they do not believe in Islam. Rather, the author does cite numerous positions that they cannot openly use words of disrespect against Allah or His Messenger (Allah bless him and give him peace). Section 8 – The challenge in the Revelation issued to the Arabs and their inability to respond, coupled with the informing of their inability Kitab Ash-shifa bi tarif huqub al-Mustafa, (Healing through defining The Rights of Prophet Muhammad ), of Qadi Iyad is perhaps:-The most frequently used and most commented upon handbook in which the Prophets life, his qualities and miracles are described in every detail.

Lewis, B. (1992). Race and slavery in the Middle East: An historical enquiry. New York: Oxford University Press. Chapter 7. Section 10 – How Allah expresses His honoring of the Prophet, praise and peace be upon him, in the Koran and makes clear His position and the esteem with which He regards him together with other blessed matters. Section 9 – The selection of Prophet Muhammad, over and above all of the creation for the receivership of the Love of Allah and the closeness of His friendship Mohammed not only loved the Negro, but regarded Africa with peculiar interest and affection. He never spoke of any curse hanging over the country of people. When in the early years of his reform, his followers were persecuted and could get no protection in Arabia, he advised them to seek an asylum in Africa. "Yonder", he said, pointing towards this country, "yonder lieth a country wherein no man is wronged —a land of righteousness. Depart thither; and remain until it pleaseth the Lord to open your way before you". This recalls to us Homer’s "blameless Ethiopians", and the words of the Angel to Joseph: "Arise and flee into Egypt, and be thou there until I bring thee word again". Section 4 – The rebuttal to those who say the journey was a dream Section 5 – The Prophet’s seeing of His LordNarrated Anas: The Prophet said, "Listen and obey (your chief) even if an Ethiopian whose head is like a raisin were made your chief." Non-Muslims in an Islamic country are free to practice their own religion and express their religious views. However, just like Muslims, they are also bound by blasphemy laws. Section 11 – The River of Abundance (Kawthar) in the Garden Section 12 – The Prophetic Sayings relating to the prohibition of

Chapter 4, counts some famous miracles of the Messenger (peace be upon him). The Quran with its inimitability; majestic style, and life-changing message. Moreover, he mentions other miracles like; the splitting of the moon, water flowing from his blessed fingers. Trees and stones testifying about him; bringing the dead to life, and his knowledge of the unseen. Part 2

This study is text-centred however, student involvement is a significant feature as you are expected to read, reflect and ask questions. I will try to employ critical thinking skills to interpret and explain this historic and scholarly text. Why did Qadi Iyad write this wonderful masterpiece? ibn Mūsā (1083–1149) ( Arabic: القاضي عياض بن موسى, formally Abū al-Faḍl ʿIyāḍ ibn Mūsā ibn ʿIyāḍ ibn ʿAmr ibn Mūsā ibn ʿIyāḍ ibn Muḥammad ibn ʿAbd Allāh ibn Mūsā ibn ʿIyāḍ al-Yaḥṣubī al-Sabtī Arabic: أبو الفضل عياض بن موسى بن عياض بن عمرو بن موسى بن عياض بن محمد بن عبد الله بن موسى بن عياض اليحصبي السبتي [4]), was a Maghrebi Sunni polymath [5] and considered the leading scholar in maliki fiqh and hadith in his time. [6] [7] He was a prominent theologian, historian, poet, and genealogist. [8] Biography [ edit ] Birth and Education [ edit ]

Abu Jahl said: ‘This is magic. Send people to the remote areas to see if they witnessed it or not.’ The people living in the remote areas confirmed that they had seen the Moon splitting. The disbelievers simply said: ‘This is continuous magic.’” Al-Shifa' bi Ta'rif Huquq al-Mustafa - translated as “The Remedy (or Cure) Through Recognizing the Rights of the Chosen One”; an extraordinary number of commentaries have been written on the Shifa' , which is one indication of the book’s high status within the Muslim tradition

POSTS:

The Hour has drawn near, and the Moon was split in two. Yet, when- ever they see a sign, they turn away, saying, ‘Same old magic.’” ( 54:1-2 ) The ash-Shifa bi Ta'rif Huquq al-Mustafa (Healing by the recognition of the Rights of the Chosen one) is written by one of the most famous scholars of Islam in Mālikī fiqh, Qāḍī `Iyad ibn Musa al-Yahsubi (d.544/1149), the imam of his time in hadith and its sciences. This work has been translated in to English by Aisha Abdarrahman Bewley and is considered a renowned classical Islamic text. This is reflected in the number of commentaries on this book by various scholars including Imam Jalal al-din Suyuti (d.911/1505). Section 2 – The miracle of the Prophet’s night journey from Mecca to Jerusalem, and the Heavenly Ascent It was also reported by ‘Alqamah, again from ‘Abdullah ibn Mas’ud. It was also narrated by Anas ( Bukhari 3637) ( Muslim 2802) Ibn ‘Abbas ( Bukhari 3638) ( Muslim 2803), Ibn ‘Umar ( Muslim 2801), Hudhayfah, ‘Ali, and Jubayr ibn Mut’im ( Tirmidhi 3289). A complete catalogue of the Messenger’s qualities and life-pattern received in a direct line of transmission by Qadi Iyad.

He wrote many excellent books including Kamal al-Mu‘allim, a commentary on the Sahih of Muslim, and the Shifa’, which is a most extraordinary book. No one disputes the fact that it is totally unique nor denies him the honour of being the first to compose such a book. Everyone relies on it and writes about it usefulness and encourages others to read and study it. Copies of it have spread east and west. To support this statement I quote the Prophetic saying related to me by Abulwalid Hisham, son of Ahmed with a direct chain of narrators up to Abu Hurairah, the well learned Companion, who tells us that the Prophet (peace and blessing be upon him) said, "Allah will bridle anyone with a bridle of fire on the Day of Resurrection who, when asked about religious knowledge conceals it." And it is for this reason that I hastened my search to find some clear anecdotes, thereby achieving the object of my goal and fulfiling the obligation. In this life a person's body and mind are occupied with trials and affliction, and tested thereby. Needless to say such matters can easily distract him/her from his obligation and voluntary actions and a person, who after having achieved the best status can be reduced to the lowest, it is for this reason that I seize upon these anecdotes. Section 10 – The protection of the Koran until the end of time Section 11 – A kaleidoscope of the Koran’s inimitabilityHe wrote the Kitab at-Tanbihat al-Mustanbita (Discovered Admonitions) on the Mudawwana in which he put all the unusual phrases as they should be properly vowelled and he formulated its questions. He wrote the Kitab Tartib al-Madaraik wa Taqrib al-Masalik on Imam Malik ibn Anas and the notable men of the Maliki madhhab. QADI 'IYAD His full name was Abu al-Fadl 'Iyad ibn Musa ibn 'Iyad ibn 'Imran ibn Musa ibn Muhammad ibn 'Abdullah ibn Musa ibn 'Iyad al-Yahsubi, the famous Imam. He was born in Ceuta in the month of Sha'ban, 496 AH and lived there although his family originated from Andalusia. According to his son, Muhammad, his ancestors originated in Andalusia and then moved to the city of Fes, staying in the Qarawiyyin at some point. 'Imrun moved to Ceuta after having lived in Fes. Qadi 'Iyad was the Imam of his time in hadith and its sciences. He was a scholar of tafsir and its sciences, a faqih in usul, a scholar in grammar, language and Arabic speech, as well as in the battles and lineages of the Arabs. He had insight into judgements and had the legal competence to write contracts. He preserved and knew the Maliki madhhab. He was an excellent poet, familiar with literature and an eloquent orator. He was steadfast, forbearing and a good companion. He was generous and gave a lot of sadaqa. He was constant in action and tenacious in the truth. He died in Marrakesh in the month of Jumada al-Akhira or Ramadan in 544 AH. Without having deep knowledge and understanding of the Prophet Muhammad (peace be upon him), it because increasingly difficult to emulate him and given him the due reverence that a true role model deserves. For this reason, studying about the Prophet Today, Muslims celebrate the birthday of the Prophet Muhammad, Mawlid al-Nabi, on the 12 th of the Islamic month of Rabi al-Awwal, which corresponds this year to October 29 th. The holiday originated hundreds of years after Muhammad’s own birth in the sixth century; some of the earliest Mawlid accounts describe the state-sponsored celebrations held by the Ismaili Fatamid dynasty, which ruled Egypt and surrounding territories from 969 to 1171. Nonetheless, Mawlid observances, whether with family at home or with large public festivities, are now common throughout the world. Camilo Gómez-Rivas, Islamic Legal Thought: A Compendium of Muslim Jurists, p 325. Koninklijke Brill NV ISBN 978-90-04-25452-7