Islamic Revival

The following is from the translation of the book,  Al-Waadih  Fee Usool ul-Fiqh  (The Clear Principles of Islamic Jurisprudence) by  Muhammad Hussein Abdullah: The Waajib is divided or categorised in accordance to different considerations. As such, there is a division in respect to its performance (Adaa’), another in respect to its evaluation (Taqdeer), a third in respect to its designation and a fourth in respect to the one who has been charged with it (Mukallaf). The categories of the Waajib in consideration of its time of performance or undertaking Waajib Mutlaq and Waajib Muqayyad (The unrestricted obligation and the restricted obligation): 1 – Al-Waajib Al-Mutlaq (unrestricted obligation): This is what the Shaari’ (Legislator) has requested to be done without restricting it to a specific time and an example of this type is the Qadaa’ of Ramadhaan for the one who did not fast due to a Shar’iy ‘Udhr (excuse/reason) like sickness or travelling. That is because he can make Qa

By Shafiul Huq Shaykh Taqiuddin an-Nabhani’s (may Allah have mercy on him) argument for the existence of a creator is best summarised in the brief paragraph below from his concise, yet profound, book,  Nidham ul-Islam : “The reason that things must have a creator, is because the things which are comprehensible by the mind that is man, life, and the universe, are limited, weak, imperfect, and are in need for something other than themselves. Man is limited, because he grows in every aspect to a certain limit that he cannot surpass, so he is limited. Life is limited, because it manifests itself only in individuals, and what is noticed by the senses is that it is concluded with the individual, thus it is limited. The universe is limited, because it is the sum of celestial bodies, and each body is limited; and the sum of limited things is self-evidently limited. Thus, man, life, and the universe are definitely limited. When we ponder on the limited (thing), we see that it is not azali

There are two similar hadith narrated in the book Tarikh Dimashiq (History of Damascus) by Ibn `Asakir al-Dimashqi al-Shafi`i al-Ash`ari (1106–1175) related to the future capitals of the Khilafah. These are: قَرَأْتُ بِخَطِّ أَبِي الْحُسَيْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الرَّازِيِّ ، أنا أَبُو الْحَسَنِ أَحْمَدُ بْنُ عُمَيْرِ بْنِ جَوْصَا ، أَنْبَأَنَا أَبُو عَامِرٍ مُوسَى بْنُ عَامِرٍ ، أَنْبَأَنَا الْوَلِيدُ بْنُ مُسْلِمٍ ، أَنْبَأَنَا مَرْوَانُ بْنُ جَنَاحٍ ، عَنْ يُونُسَ بْنَ مَيْسَرَةَ بْنِ حَلْبَسٍ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” هَذَا الأَمْرُ كَائِنٌ بَعْدِي بِالْمَدِينَةِ ، ثُمَّ بِالشَّامِ ، ثُمَّ بِالْجَزِيرَةِ ، ثُمَّ بِالْعِرَاقِ ، ثُمَّ بِالْمَدِينَةِ ، ثُمَّ بِبَيْتِ الْمَقْدِسِ ، فَإِذَا كَانَ بِبَيْتِ الْمَقْدِسِ فَثَمَّ عُقْرُ دَارِهَا ، وَلَنْ يُخْرِجَهَا قَوْمٌ فَتَعُودَ إِلَيْهِمْ أَبَدًا “  . يَعْنِي بِقَوْلِهِ بِالْجَزِيرَةِ : أَمْرٌ مَرْوَانَ بْنَ مُحَمَّدٍ الْحَمَّارَ ، وَبِقَوْلِهِ بِالْمَدِينَةِ : بَعْدَ الْعِر