Islamic Revival

Salaams Sheikh My question is on an article in the Constitution. In article 7, clause 4 or clause D from the English translation of the second edition 2010, it is stated: "The non-Muslims will be treated in matters related to foodstuffs and clothing according to their faith and within the scope of what the Shari'ah rules permit". My question is related to clothing. Will non-Muslim women be allowed to wear any clothing as long as it covers the bodies and is modest, such as long dresses or trousers and a shirt? Or will they be required to wear Khimar and Jilbaab like the Muslim women? How was the non-Muslim women's dress dealt with throughout Islamic history? i.e. were they allowed to wear what they wanted or was the Islamic dress enforced upon them. May Allah reward you! From your Brother  Adnan Khan  from the UK Answer: Wa Alaikum Assalam wa Rahmatullahi wa Barakatuh , Item "d" of the previous article, which you asked about, is as fol

Assalamu alaikum our sheikh, May Allah cherish you with Islam and cherish Islam with you. I pray to Allah that I will be among those who will give you the Bayah for the Khilafah on the method of the Prophethood, for He is the One Able of everything. I have a question about Zakat, Zakat on trade deals or money; is it acceptable to give Zakat on them or part of them before a full year (al-Hawl) passes on them, and is the completion of (al-Hawl) a condition to pay Zakat on them? May Allah help you with what is good for Islam and Muslims in this world and the Hereafter, Wa Assalam Alaikum wa Rahmatullahi wa Barakatuh. From Imad M. Sa'ad Answer: Wa Alaikum Assalam wa Rahmatullahi wa Barakatuh, The completion of al-Hawl is a condition for the reason of paying Zakat, which is "the quorum" (Nisab). If the condition is met, that is al-Hawl has passed based on the reason of "quorum" without decreasing it, then Zakat becomes obligatory. However, if it is

Question: Assalaamu Alaikum Wa Rahmatullah Wa Barakaatuhu , May Allah protect you, I would like an explanation: Why does "Ar-Rikaz" (Buried treasure) come under the chapter of Kharaj and not the chapter of Zakat? Is the fifth of Rikaz taken when it reaches the "Nisab"? May Allah bless your efforts. From Abu Khattab Al-Maqddasi Answer: Wa Alaikum us Salaam Wa Rahmatullah Wa Barakaatuhu It was extracted by Al-Bukhari and Muslim from Ibn Shihab, from Sa'eed Bin Al-Musayyiib, from Abi Salamah Bin Abdul Rahman, from Abu Hurairah (ra): That the Messenger of Allah صلى الله عليه وسلم said: «وَفِي الرِّكَازِ الخُمُسُ» "(Take) from the Rikaz (buried treasure) fifth (the amount)". Rikaz is ancient treasures buried underground or vessels of limited amounts of metals... if it is discovered by someone in his property, whether a land or building, it will belong to the discoverer, but if the Rikaz or metal is found in someone else's land

Assalamu Alaikum Wa Rahmatullah Wa Barakaatuhu My question is regarding leasing of as-Saniya (Land with irrigation equipment and other facilities) I am your brother Wisam Al-Andalusi from Tunisia... In the Book The Economic System of Islam, it mentions on page 150 (the English Version) the following: "A landlord is absolutely not allowed to lease his land for farming, whether he possessed both its neck [title] and benefit, or he possessed its benefit only". And on page 153 it mentions: "With regard to leasing the land of Khaybar in return of its half, this is not part of this subject, because the land of Khaybar was planted with trees and not bare". As for the subject of leasing of land for farming, its ruling is clear, the Manat or reality of the ruling is: "the land which is specific for farming", but the Manat of the ruling was different regarding the land of Khaybar, because the land of Khaybar was planted with trees, and the trees belon

Question: Assalamu alaikum wa Rahmatullahi wa Barakatuh, It was mentioned in the book "The Islamic Personality: Part III" on the second category of the Hasan Hadith, after dividing it into two types, the following: "The narrator must be renowned for his sincerity and honesty even though he has not achieved the standard of the Sahih narrators in terms of memorisation and accuracy. The Hasan Hadith is used as proof exactly as the Sahih Hadith. What is listed of Ahadith in the books of the Imams, their students and other 'Ulema and Fuqahaa is considered part of the Hasan Hadith and is advanced as proof because they used it as evidence on Shari'ah rule (Hukm) or extracted a rule from it. It is a Hasan Hadith, whether it is contained in the books of Fiqh or Usul Al-Fiqh, on the condition that the books are approved books such as: al-Mabsut, al-Omm, and al-Mudawwana al-Kubra and the like, and not like the books of al-Bajuri and al-Shanshori and their example.

On September 26, 2014: Pakistan conducted a successful test fire of Short Range Surface to Surface Missile 'Hatf IX' (NASR). The test fire was conducted with successive launches of 4 x Missiles from a state of the art Multi Tube Launcher with Salvo Mode. NASR, with a range of 60 km and in-flight manoeuvre capability is a quick response system, with shoot and scoot attributes. It contributes to the full spectrum deterrence against the prevailing threat spectrum. This is latest addition to the military assortment of weapons that Pakistan Forces boast. Pakistan's military capability can be considered quite considerable when compared with other Muslim countries, in fact, even when compared with some non-muslim states too. Pakistan's defence industry consists mainly of state owned enterprises and a small number of private companies. The defence industry also includes seven specialized organizations devoted to research and development, production and administration.

On 23 August 2014, Aljazeera website published an article in the Knowledge section by Professor Muhanna Al-Jubail titled: " Unity and Khilafah and Democracy ", the writer addressed through it what he called the conservatives among Muslim youth, who are wary of the acceptance of democracy or to exercise it in order to achieve the Islamic unity. This unity is undoubtedly obligatory in the definite texts of the Qur'an and the Sunnah. The writer attempted to promote the idea that "there is a deep problem in the understanding of the democratic constitutional system; the constitutional system is what guarantees for citizens of religions and sects their constitutional national right". And he said, "Countries that live in a democratic space or margin is the most capable today to achieve the standards of agreement and connection with the concept of Islamic unity more than other totalitarian regimes." After the writer promoted the idea that democracy is