The Last Sermon of Prophet Muhammad (PBUH)

Delivered By Prophet Muhammad Sallalahu-Alayhi Wasallam In The Valley Of Arafat.


"O people, perhaps you shall not see me again after this. Therefore listen to what I am saying to you very carefully and take these words to those who could not be present here today.


O people, just as you regard this month, this day, this city as sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that he will indeed reckon your deeds. Allah has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived ...


Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things; so beware of following him in small things.


O people, it is true that you have certain rights with regard to your women, but they also have rights over you. If they abide by your rights, then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with anyone whom you do not approve, as well as never to commit adultery.


O people, listen to me in earnest, worship Allah, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to. You know that every Muslim is the brother of another Muslim. You are all equal. Nobody has superiority over another except by piety and good action. Remember, one day you will appear before Allah and answer for your deeds. So beware do not stray from the path of righteousness after I am gone.


O people, no Prophet or Apostle will come after me and no new faith will be born. Reason well, therefore O people,  understand my words which I convey to you. I leave behind me two things, the Quran and my example the Sunnah and if you follow these you will never go astray. All those who listen to me shall pass on my words to others and those to others again and may the last ones understand my words better than those who listen to me directly. Be my witness O Allah, that I have conveyed your message to your people."

Aaj ki Baat

NAMAZ

:: Aaj Ki Baat ::

گناہ کرنے کی ایک نحوست یہ ہے کہ
گناہ کرنے کی وجہ سے نیکی کرنے کی توفیق واپس لے لی جاتی ہے، اس شخص کا نماز پڑھانا مشکل، قرآن کی تلاوت کرنا مشکل اور یہاں تک کے اگر وہ نماز پڑھ بھی لے تو دعا مانگنے کا دل نہیں کرتا
…
The adversity of sin is that
The ability/power to do Good deeds is took back, offering prayer became difficult, reciting Quran became difficult and even if the person offers prayer his heart doesn’t feel to ask(Dua).

May ALLAH save us all from every kind of SIN.
Aameen!

Bhardo Jholi Meri Ya Mohammad.

Othe Amlan De Hone Ne Nabere

Allah Hoo Allah Hoo by: Nusrat Fatah Ali

Wohi Khuda Hae By Nusrat Fatah Ali

nusrat fateh ali khan naat - wohi khuda hai

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Meri Tauba Meri Tauba - Nusrat Fateh Ali Khan by zeeshan6712

Naat: Karam Mangta hun Dua Mangta hun

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Part 2
02/05 Mian aur Biwi key taluqat key barey mein... by mohammadshaikh Part 3
03/05 Mian aur Biwi key taluqat key barey mein... by mohammadshaikh Part 4
04/05 Mian aur Biwi key taluqat key barey mein... by mohammadshaikh

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Naat Koy Salika He Arzoo ka

Koy Salika He Arzoo ka

How to perform Salat (Namaz)

Prayer is a Muslim's Mairaj, or communication with Allah. Prayer purifies and cleans your mind five times a day, and serves to bring peace to your life. Prayer is a man's way of thanking Allah, and reminds him that Allah is watching over his life, giving him the courage to face even the toughest of times. This article explains how the Islamic prayer, salah, is performed.




Steps

1. 1
   Prepare for prayer. Preparing for prayer includes cleaning yourself, wearing clean clothes, and finding a clean and pure place to pray.
   • Perform the Wudu, or the Ghusl, depending on your requirement. You must perform the Ghusl if you have had sexual intercourse, after discharge of other sexual fluids, and after a woman has completed her menstrual cycle.
   • Wear clean clothes. Men should cover at least the part of their body between the navel and the knees, but it is preferable to wear a (preferably long sleeved) shirt. The lower garment must extend to below the knees, but must be above the ankles.
   • Pray in a clean place. The place where you pray must be clean and pure. If you are not sure whether the ground is clean or not, spread a clean cloth over it.
2. 2
   Stand to face the Qibla. The Qibla is the direction towards the Holy Kaaba. Some compasses modified for this purpose are now available. Many hotel rooms also have the Qibla direction marked somewhere on the roof. You must be looking towards the spot where your head will touch the ground during the Sajdah and your feet must be evenly spaced. Shiite muslims use a stone in their prayer. When they go to Sajdah, they place their forehead on the stone. If you are a Sunni, you don't need a stone, but if you are a Shiite, you should use a stone. If a stone is not available, use a napkin or a blank piece of paper.
3. 3
   Make the intention to pray. You do not need to say it out loud, but you need to know which prayer of the day you are performing, what will be the type of the rakaat, and the number of rakaats. An example would be to think "I will perform 2/4 rakaat farz/sunnat/nafil of the fajr/zuhr/asr/maghrib/isha/ prayer".
4. 4
   Perform the Takbiratul Ihram. This starts the prayer. Raise your hands, palms facing forwards, up till your ear lobes (or to your shoulders if you are a woman), and say الله أَكْبَر (Allahu Akbar = God is The Greatest).
5. 5
   Perform Qiyam. Qiyam is where you stand up, your hands folded across your chest, and recite the Surah Al Fatiha and another short portion of the Qur'an.  
   1. Stand up straight, with your hands folded. Your right hand should be over your left, and they should overlap till the wrists only. Men place their folded hands below their navel, and women at chest level(Three of the Sunni schools of Islamic law: the Hanafi, Shafi'i and Hanbali groups pray with their hands folded. Malikis pray with their arms at their sides. If you are a Shiite, stand with your arms at your sides.)
   2. Recite Surah Al-FatihahAl-Fatihah. Your voice should preferably be audible to yourself, but if it is not, at least your lips need to move. If your lips do not move, and you think the prayer, it will be invalid.
   3. Recite a short portion of the Qur'an. It is helpful to have memorized small surahs of the Qur'an by heart. The last of the 30 parts of the Qur'an contains many small surahs that are easy to memorize. Commonly recited surahs are Surah Al-Ikhlas, Surah Al-Falaq, Surah Al-Nas, and Surah Al-Kafirun.
6. 6
   Perform Ruk'u. The ruku is basically a bow. You unfold your hands and bow, then placing your hands on your knees. Your back should become parallel to the ground. It is essential to completely bow, not just tilt your body at 45^o to the vertical. Say الله أَكْبَر (Allahu Akbar)as you perform this step. When you are in ruku, recite سبحان ربى العظيم (Subhan rabbi alAdheem) thrice.
7. 7
   Rise up. Rise from the bow, while reciting ربنا لك الحمد (Our Lord, to You is due all praise).
8. 8
   Perform Prostration. Say الله أَكْبَر (Allahu Akbar) and prostrate, placing your forehead, palms, and knees on the ground. The bases of both feet's fingers need to touch the ground. Your forehead must be bare - a covered forehead invalidates prayer. Recite سبحان ربى الأعلى (Subhan rabbi alAla) thrice. A woman's elbows may touch the ground, but men must keep their elbows raised above the ground.
9. 9
   Rise to a sitting position, saying الله أَكْبَر (Allahu Akbar). When you are in this position, you must keep your eyes at your lap. Men turn up the heel, and bend the toes, of the right foot. Women keep both their feet, soles up, under their body.
10. 10
    Prostrate again, saying الله أَكْبَر (Allahu Akbar). The second prostration is identical to the first one.
11. 11
    Rise up to proceed to the next raka'at, saying الله أَكْبَر (Allahu Akbar). The second raka'at is identical to the first one up till the second prostration, but without the Takbiratul Ihram.
    • Perform the Tasyahhud at the end of the second raka'at. After the second prostration, stay in a sitting position and recite the Tashahhud (also known as Tahiyat) and then the Salawat
      
      Atta-hiyyatu lillahi was-salawatu wat-tayyibatu As-salamu 'alaika ayyuh-an-Nabiyyu wa rahmat-ullahi wa barakatuhu As-salamu 'alaina wa 'alaa 'Ibaadillah-is-salihin. Ash-hadu-al-la-Ilaha illAllahu wa ash-hadu anna Muhammadan 'abduhu wa Rasuluh. meaning All worships - oral, physical and momentary - are for Allah. Allah's peace be upon you, O Prophet, and His mercy and blessings. Peace be on us and on all righteous servants of Allah. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His Servant and Messenger.
      
      
    • If you are performing only two raka'ats, then this is the last raka'at. After saying theTasyahhud and the Salawat, say the Durud,
      
      اللهم صلى على محمد وعلى آل محمد كما صليت على إبراهيم وعلى آل إبراهيم
      
      و بارك على محمد وعلى آل محمد كما باركت على إبراهيم وعلى آل إبراهيم فى العلمين إنك انت الحميد المجيد
      
      (Allahuma sali ala Muhammad wa ala Aali Muhammad kama saliet ala Ibrahim wa ala Aali Ibrahim ennak hameed majeed, wa barik ala Muhammad wa ala Aali Muhammad kama barakta ala Ibrahim wa ala Aali Ibrahim ennak hameed majeed) and then complete the prayer by looking over your right shoulder (where the angel who records your good deeds is) and saying the Salaam
      
      السلام عليكم ورحمة الله وبركاته
      
      and then looking over your left shoulder (where the angel who records your wrongful deeds is) and saying the same.
12. 12
    If you are performing more than two raka'ats, do not say the Durud or the Salaam, but rise after saying the Tasyahhud and Salawat and proceed to the next raka'at. The third raka'at is performed just like the first one, and you rise directly after the second prostration without saying the Tasyahhud or Salaam, unless it is your last raka'at. After your last raka'at, complete the prayer after the second prostration by reciting theTasyahhud, Salawat, Durud, and Salaam, as described in the step above.

• Note on farz and witr prayers:
  • In the farz prayers, the first two rak'at are performed as stated above.In any raka'ats after that, during the Qiyam, only the Surah Al-Fatiha is recited, and is not followed by a short portion of the Holy Qur'an/
  • In the three witr raka'at for the Isha' prayer, the first two are performed as stated above. In the third raka'at, after reciting a short portion of the Qur'an in the Qiyam, say الله أَكْبَر and raise your hands to your ears (chest for women), as in the Takbiratul Ihram, and then lower and fold them. Then, say the Dua-e-Qunut. After that, bow and prostrate as usual

Amounts of rakats for each salah

Fajr = First two rakat Sunnat Mokadda then two rakat Fard; 
Zuhr =First four rakat Sunnat Mokadda then four rakat Fard then two rakat sunnat Mokadda; (two rakat nafils at the end are optional)
Asr =First four rakat sunnat ghair mokadda then Four rakat Fard; (four rakat Sunnate Ghair mokadda befor this is optional)
Maghrib = First three rakat Fard then two rakat Sunnat Mokadda; (Two nafils after sunnat are optional)
Isha = First Four rakat Fard then two rakat sunnat mokkada then three rakats Wajib; (four rakat sunnat e ghair mokadda before farz, two nafil before and two after Wajib are optional) 
Must be with Wudu for all Salahs. Do you know how to do Wazoo? Click here for instructions.

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Treating All The Children Equally

The Holy Prophet (PBUH) has emphasized that parents should be just and fair to all the children, particularly in matters of gifts and kindness, and it must not be that while one gets more the other gets less or nothing. Besides being desirable in itself, equality to all the children also meets the demands of justice and equity which is pleasing to the Almighty.

If discrimination is made among the children and one is favored more than the other, it will lead to ill-will and jealousy, and nothing but evil can arise from this. The child who is discriminated against will bear a grudge against the father, - the painful consequences of which, are easy to imagine.

Narrates No'man ibn Bashir (ra),

"My father took me to the Prophet (saw.) and said (to him), "I have given a slave to this son of mine." The Prophet enquired, "Have you given the same to all of your sons?" "No," my father replied. The Prophet, thereupon, said, "it is not correct. Take it back.""

In another version, of the same hadith, The Prophet asked, "Do you want all your children to be equally devoted to you?" "Yes, of course," he replied. The Prophet said "Then do not act like that (let it not be that you give some property to one child and exclude the others.)"

In yet another version it is added that the Prophet (PBUH) remarked, "I cannot be a witness to an act of injustice."

In this hadith, it is enjoined upon parents not to discriminate among their children when it comes to giving them something as a gift etc. This has been condemned by the Prophet (PBUH) as unjust and unfair. Some of the learned people have gone to the extent of calling it Haraam, but the majority of them hold the view that though it is not Haraam, it is Makrooh, and highly undesirable.

It must, however, be emphasized that the command applies only to a situation where the preferential treatment is based on a consideration that is not lawful or justifiable in the eye of the Shariah, otherwise no blame will be attached to it.

For example, if a child is physically handicapped and cannot earn his livelihood like his brothers, a special favor to him will not be incorrect, but to an extent it will be essential and worthy of Divine reward. Similarly, should any child dedicate himself to the cause of Iman or public welfare and have no time to look after his economic needs, it would also be correct and deserving of reward, to make a reasonable allowance for him over the other children.

There is no harm if preference is shown to one of the children with the consent of the others tie the brothers & sisters.

In a hadith, the Prophet (PBUH) says,

"Treat all your children equally in regard to free gifts. If I were to show preference in this matter, I would show it to daughters. (If equality was not necessary and binding, I would have declared that more be given to daughters than to sons.)"

It can be concluded from this hadith that though, after the death of the parents, the shares of daughters in ancestral property is half of the sons, in their life-time, the share of both the sons and the daughters is equal. Therefore whatever the parents give to the sons, in their life-time, should also be given to the daughters.

This artical is taken from website: http://www.itsislam.net/articles

Seeing the Woman to Whom One Proposes Marriage

It is permissible for a Muslim man to see the woman to whom he intends to propose marriage before taking further steps so that he can enter into the marriage knowing what is ahead for him. Otherwise, if he has not seen her before marriage, he may not find her looks to his liking and may have regrets after he is married to her. The eye is the messenger of the heart; when the eyes meet, the hearts and the souls of man and woman may meet as well.

Muslim reported Abu Hurairah as saying that a man came to the Prophet (peace be on him) and told him that he had contracted to marry a woman of the Ansar.

“Did you look at her?” the Prophet (peace be on him) asked.

"No," he said,

"Then go and look at her," said the Prophet (peace be on him),

"For there is something in the eyes of the Ansar,’ meaning that some of them have a defect of their eyes Al-Mughira ibn Shu’bah said, I asked for a woman in marriage and Allah’s Messenger (peace be on him) asked me whether I had looked at her. When I replied that I had not, he said ‘Then look at her, for it may produce love between you.’

I went to her parents and informed them of the Prophet’s advice. They seemed to disapprove of the idea. Their daughter heard the conversation from her room and said, ‘If the Prophet (peace be on him) has told you to look at me, then look.’ I looked at her, and subsequently I married her. (Reported by Ahmad, Tirmidhi, Ibn Majah, Ibn Hibban, and Darimi).

The Prophet (peace be on him) did not specify either to Mughirah or to the other man how much of the woman they were permitted to see. Some scholars are of the opinion that looking is limited to seeing theface and hands. However, it is permissible for anyone to see the face and hands as long as no desire is involved; therefore, if asking for woman in marriage is an exemption, obviously the man making the proposal should be able to see much more of the woman than that.

The Prophet (peace be on him) said, “When one of you asks for woman in marriage, if he is able to look at what will induce him to marry her, he should do so.” (Reported by Abu Daoud).

Some scholars have gone to one extreme or another in relation to this permission, but the best course seems to be the middle one. One researcher considers it quite appropriate in our time that the man who is proposing be allowed to see the woman as she normally appears before her father, brother, and other muharramah.

He says: In the context of the above hadith, he may even accompany her, together with her father or some other mahrem as chaperone, on her usual visits to relatives or to public places, while clad in full hijab. (Hijab denotes the proper Islamic dress. (Trans.))

In this way he will have the opportunity to get an insight into her reasoning, behavior, and personality. This is a part of the meaning of the hadith, “...to look at what will induce him to marry her.” (Al-Bahee al-Khooly, Al-Mar’ah Bain al-bayn al-bait wal-Mujtamah’).

If the man’s intention of marriage is sincere, he is permitted to see the woman with or without her and her family’s knowledge. Jarir ibn ‘Abdullah said concerning his wife, “(Before marriage) I used to hide under a tree to see her.”

From the hadith concerning al-Mughira we understand that the father of a girl cannot, out of deference to custom and tradition, prevent a suitor who is in earnest from seeing her, for customs and traditions must be governed by the Shari’ah. How is it possible that the Divine Law should subjected to the whims of human beings?

On the other hand, however, neither the father, the suitor, or the fiancee can stretch this permission to such an extent that the young man and woman, under the pretext of betrothal or engagement, go to movie theaters, clubs, and shopping places together without being accompanied by a mahrem of hers, a practice which has become common today among Muslims who are fond of imitating Western civilization and its customs.

This artical is taken from website: http://www.itsislam.net/articles

Basics about Prayers

The five daily mandatory prayers are the pillars of Islam. Referred to as solaah, the Muslim form of prayer comprises of a series of postures in which Qur'anic verses are recited and Allah SWT is praised and supplicated.

The primary purpose of prayer is to instill Allah-consciousness in an individual. It is our duty as a creation of Allah SWT to worship Him at any time or under any circumstances. It will make a Muslim more disciplined and help him avoid committing deeds that are forbidden by Allah SWT.

Prior to performing prayer, the Muslim purifies himself/herself. He/she must be clean and pure from any najaasah or impurities before performing the prayer. The purification process, via ablution or a complete bath, is with water. In the absence of water, one can perform the tayammum with sand or other alternative substances.

The five obligatory prayers that Muslims perform every day are Fajr, Zuhr ,Asr, Maghreeb and Ishaa'. In countries where there are large Muslim communities, the call to prayer (azaan) is announced loudly to indicate the time of each prayer. That is followed by the iqaamah which denotes that the prayer is about to begin. The command concerning prayer is contained in the following Qur'anic verse:

"Verily! I am Allah (SWT)! Laa-ilaaha-illa Ana (none has the right to be worshipped but I), so worship Me, and perform As-Solaah (iqaamat-us-solaah) for My Remembrance. [Taaha: 14]

While in prayer, a state of full concentration or khushook should be attained to ensure that the person's heart is attuned to make his/her act a true remembrance of Allah SWT and is turned to Him for forgiveness. When khushook is attained, the worshipper feels a kind of calmness and strength to obey Allah SWT and to avoid what He forbids.

There are several blessings that Muslims should notice while performing their prayers. Prayer makes us fully aware that we are servants of Allah SWT and thus we should adore and obey Him by performing what has been prescribed to us. That is why the prayer has been described as 'remembrance' in the Qur'an - its true meaning and purpose lie in remembering Allah SWT.

Regular establishment of prayer makes one constantly aware that we live in His presence and His love, and at the same time fear His power so as to avoid whatever that may displease Him.This is emphasized in the following Qur'anic verse:

"Recite what is sent of the Book by inspiration to thee; and establish regular Prayer, for Prayer restrains from shameful and unjust deeds; and remembrance of Allah (SWT) is the greatest (thing in life) without doubt. And Allah (SWT) knows the (deeds) that ye do." [Al-Ankaboot: 45]

On the importance of prayer, Prophet Muhammad SAW said:

"The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound. And if it is bad, then the rest of his deeds will be bad." [Bukhari]

Apart from the daily five, there are also several recommended prayers that Muslims can perform in order to please Allah SWT and to gain rewards in the Hereafter.

The other Arabic word that can be translated as prayer in English is du'aa, which means supplication or asking assistance from Allah SWT to fulfill a specific need of this life or in the Hereafter. In Islam, worship means to revere, serve and obey Allah SWT in one's life wholly and completely. The word du'aa indicates a direct relationship between the worshipper and his Creator.

Affirming this, the Prophet SAW said:

"Du'aa is worship." [Abu Dawood]

This artical taken from website:  http://www.itsislam.net/articles

Quran is a Healing Power

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Biology by Muslims

The Muslim scientists made considerable progress in biology especially in botany, and developed horticulture to a high degree of perfection. They paid greater attention to botany in comparison to zoology. Botany reached its zenith in Spain.

Zoology

In zoology the study of the horse was developed almost to the tank of a science. Abu Ubaidah (728-825 A. D.) who wrote more than 100 books, devoted more than fifty books to the study of the horse.

Al-Jahiz

Al-Jahiz, who flourished in Basra is reputed to be one of the greatest zoologists the Muslim world has produced. His influence in the subject may be traced to 'the Persian'Al-Qazwini' and the Egyptian 'Al-Damiri'. His book 'Kitab al Haywan' (book ori animals) contains gems of later theories of evolution, adaptation and animal psychology. He was the first to note changes in bird life through migrations. He described the method of obtaining 'ammonia from animal offal by dry distilling.'

Al-Damiri

Al-Damiri, who died in 1405 in Cairo and who was influenced by Al-Jahiz is the greatest Arab zoologist. His book Hayat Haywarz (Life of animal) is the most important Muslim work in zoology. It is an encyclopedia on animal life containing a mine of information on the subject. It contains the history of animals and preceded Buffoon by 700 years.

Al Masudi

Al-Masudi, has given the rudiments of the theory of evolution in his well known work Meadows of gold. Another of his works Kitab al-Tanbih wal Ishraq advances his views on evolution namely from mineral to plant, from plant to animal and from animal to man.

Botany

In botany, Spanish Muslims made the greatest contribution, and some of them are known as the greatest botanists of mediaeval times. They were keen observers and discovered sexual difference between such plants as palms and hemps. They roamed about on sea shores, on mountains and in distant lands in quest of rare botanical herbs.

They classified plants into those that grow from seeds, those that grow from cuttings and those that grow of their own accord, i.e., wild growth. The Spanish Muslims advanced in botany far beyond the state in which "it had been left by Discords and augmented the herbology of the Greeks by the addition of 2,000 plants" Regular botanical gardens existed in Cordova, Baghdad, Cairo and Fez for teaching and experimental purposes. Some of these were the finest in the world.

The Cordovan physician, Al-Ghafiqi (D. 1165) was a renowned botanist, who collected plants in Spain and Africa, and described them most accurately. According to G. Sarton he was "the greatest expert of his time on simples. His description of plants was the most precise ever made in Islam; he gave the names of each in Arabic, Latin and Berber". His outstanding work Al Adwiyah al Mufradah dealing with simples was later appropriated by Ibn Baytar."

Abu Zakariya Yahya

Abu Zakariya Yahya Ibn Muhammad Ibn AlAwwan, who flourished at the end of 12 century in Seville (Spain) was the author of the most important Islamic treatise on agriculture during the mediaeval times entitled Kitab al Filahah. The book treats more than 585 plants and deals with the cultivation of more than 50 fruit trees. It also discusses numerous diseases of plants and suggests their remedies. The book presents new observations on properties of soil and different types of manures.

Abdullah Ibn Ahmad Ibn Al-Baytar

Abdullah Ibn Ahmad Ibn Al-Baytar, was the greatest botanist and pharmacist of Spain--in fact the greatest of mediaeval times. He roamed about in search of plants and collected herbs on the Mediterranean littoral, from Spain to Syria, described more than 1,400 medical drugs and compared them with the records of more than 150 ancient and Arabian authors.

The collection of simple drugs composed by him is the ilaost outstanding botanical work in Arabic. "This book, in fact is the most important for the whole period extending from Discords down to the 16th century." It is an encyclopedic work on the subject. He later entered into the service of the Ayyubid king, Al-Malik, as his chief herbalist in Cairo. From there he traveled through Syria and Asia Minor, and died in Damascus.

One of his works Al-Mughani-fi al Adwiyah al Mufradah deals with medicine. The other Al Jami Ji al Adwiyah al Mufradah is a very valuable book containing simple remedies regarding animal, vegetable and mineral matters which has been described above. It deals also with 200 novel plants which were not known up to that time.

Other Notable Botanists

Abul Abbàs Al-Nabati also wandered along the African Coast from Spain to Arabia in search of herbs and plants. He discovered some rare plants on the shore of Red Sea. Another botanist Ibn Sauri, was accompanied by an artist during his travels in Syria, who made sketches of the plants which they found. Ibn Wahshiya, wrote his celebrated work al-Filahah al-Nabatiyah containing valuable information about :animals and plants.

Many Cosmographical encyclopedias have been written by Arabs and Persians, which contain sections on animals, plants and stones, of which the best known is that of Zakariya al-Kaiwini, who died in 1283 A. D. Al-Dinawari wrote an excellent 'book of plants' and al-Bakri has written a book describing in detail the 'Plants of Andalusia'

Ibn Maskwaih, a contemporary of Al-Beruni, advanced a definite theory about evolution. According to him plant life at its lowest stage of evolution does not need any seed for its birth and growth. Nor does it perpetuate its species by means of the seed.

The great advancement of botanical science in Spain led to the development of agriculture and horticulture on a grand scale. "Horticulture improvements" says G. Sarton, "constituted the finest legacies of Islam, and the gardens of Spain proclaim to this clay one of the noblest virtues of her Muslim conquerors- The development of agriculture was one of the glories of Muslim Spain."

above artical taken from website: http://www.itsislam.net/articles