Islamic Revival

The concept of public property, and its opposing category of private property, is well known today, due primarily to the centrality of the latter to liberal and capitalist thought and the former to socialist thought. However, the notion that certain things are owned by individuals, giving them exclusive disposal rights thereof, whilst others are for the common disposal of people collectively long precedes modernity. Modern thinkers were not the first to come up with these ideas. They but adopted them within or for certain broader ideological paradigms. John Locke, for instance, makes private property central to his (liberal) political theory, where for Karl Marx the abolition of private ownership of the means of production is central to ending capitalist exploitation. Islam has its own notions of private and public property far removed from the associated ideological frameworks of modernity. Private property is neither the grounds for all individual rights on the basis of which hu

In this concise work, Sheikh Haafidh Saleh (r) defines what the Qur’an is in Islam and the angles that past ‘ulemaa viewed it from, whether from the perspective of balaaghah, fiqh, theology, etc. Due to the presence/living under the Islamic state in the past, it was irrelevant for these ‘ulemaa to view the Makki suwar and phase of the seerah from the legislative manner of establishing a state. This would have merely been theoretical in previous centuries, which is why it is rare to find reference to the Quranic methodology and blueprint for societal change today. As our current reality exhibits, this has now shifted from being theory to becoming a necessity. Before explaining the Quranic methodology, the sheikh explains some of the details with regards as to why different opinions may exist amongst Muslims e.g. some texts may carry more than one meaning. Another important subject within this is when he defines the valid scope of difference of opinion in Islam and gives examples fo

From the Book, Introduction to the Tafseer of the Quran , by the Ameer of Hizb ut Tahrir, the eminent jurist and statesman, Sheikh Ata Bin Khalil Abu Al-Rashtah: ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلاَةِ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ * وَلاَ تَقُولُوا لِمَنْ يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ بَلْ أَحْيَاءٌ وَلَكِنْ لاَ تَشْعُرُونَ * وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنْ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِنْ الأَمْوالِ وَالأَنفُسِِ وَالثَّمَرَاتِ وَبَشِّرْ الصَّابِرِينَ * الَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ * أُوْلَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌ وَأُوْلَئِكَ هُمْ الْمُهْتَدُونَ ﴾ “O you who have believed, seek help through patience and prayer. "Indeed, Allah is with the patient." (153) "And do not say about those who are killed in the way of Allah, "They are dead." Rather, they are alive, but you perceive [it] not." (154) "And We will sur