Islamic Revival

The following is a translation from Arabic. Question: Is it permissible to read the Qur'an on the pattern of " maqamaat -sort of rhythm", using as evidence the hadith that says: «He is not one of us that does not sing with Qur'an» ? I have heard from someone that there is another hadith which is opposite to this, ie, «He is not one of us that sings with Qur'an» , and, accordingly, he replied that acting upon both hadiths indicates dislike of singing with Qur'an. Is this true? Answer: Muslim narrated from Abu Hurayrah, he said: The Messenger of Allah, peace be upon him, said: «He is not one of us that does not sing with Qur'an" ; others added ‘spoke out of it.' Al-Hakim reported it in his book (Al-Mustadrak) through Saad bin Malik, may Allah be pleased with him, and said that it is of sound narration, but they did not narrate it through this chain. It was also reported in the Musnad of Abd ibn Hamid, and the Musnad of Al-Qadaa'i. ...

The following is a translation from Arabic. Question: Is there a difference between the divine fact ( al-haqeeqah ) and the divine meaning? We have confusion in the matter, as one of the members said in a monthly circle: The divine fact transfers the linguistic meaning to a new meaning different from the origin, such as the word of prayer (salah). As for the divine meaning: it uses the same linguistic meaning, and adds to it a regulator or a constraint, such as the word of (qiblah). Is this true? If there is a difference, I request your elaboration due to the following: a - It was mentioned in the Economic System, page 205, under the subject of extravagance (israaf) and waste (tabdheer) "Its meaning is spending the money in the prohibited matters," where a member said this is a divine meaning rather than a divine fact. b - It came in the book of Tayseer on the situations of interpretation (tafseer) page 190 at the interpretation of "What turned the...

From my experience atheists and agnostics are starting to use the two contentions below at a higher frequency and are popularising them. Hence, I felt the need to provide structured written responses. If you can think of anything else to add please let me know. 1. "You cannot apply causality to the universe. Because causality presupposes time, and since the universe is all of time, the universe cannot have a cause. In other words, causality doesn't make sense outside of time; therefore you cannot ask what caused the universe. The question becomes meaningless." The problem with this contention is that it assumes that causality presupposes time. There is no philosophical justification that causality only makes sense within time. In actual fact, there is no consensus amongst philosophers on what causality is, so in absence of a consensus the basic definition will suffice, and the basic definition is “something which produces an effect”. If you notice with this definition...

The following is a translation from Arabic. The subject of Rizq has two aspects to it: The first aspect is related to ‘Aqeedah. This consists of the Iman that Allah (swt) is the one who provides sustenance i.e. He is the Raziq, He distributes the rizq, He increases it and He alone straightens it. No one has the power to increase it more than his share determined by Allah (swt). The second aspect is the Shara’ee command (Hukm). This concerns striving to obtain rizq, in origin this Hukm is of the category of permissibility (al-Ibahah), but under specific conditions, it may become recommended (Mandoob) or obligatory (Fard)… A man may strive to get his rizq by permitted means (Halal), thereby he gets his share of the rizq and in addition receives the pleasure of Allah (swt). Conversely, a man may strive to get his rizq by prohibited means (Haram), yet he gets only his determined share of the rizq, but also gets a burden and incurs the wrath of Allah (swt). If striving to obtain his ...

Assalam wa alaikum wa rahmatullah wabarakatahu, Dear Brothers & Sisters, We are saddened to see Muslims today even those who practise many of the rules of Islam are working in jobs which involve haram in the financial sector. They are working in positions which involve usurious (Riba) transactions, insurance, the stock market and the like. Even though many of the clear evidences regarding the severity of the sin of Riba are known, some have justified their job to themselves thinking that they are safe as long as they are not engaged in the actual action of taking or giving Riba. Brothers & Sisters, You should know that the majority of jobs in the financial sector, even the IT jobs in this area are haram (prohibited) as they involve the processing of prohibited contracts. If you work in this sector, do not justify your job to yourself because of the fear of losing your position or having to change your career, fear Allah as he should be feared and consider ...

The following is the transcript of a circle delivered by The Late Sheikh Imam Abul Hassan (May Allah rest his soul), Member of Hizb ut Tahrir and Imam of Masjid as Sahabah in Khartoum, Sudan. بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيمِ In the Name of Allah the Beneficent the Most Merciful  The topic that will be addressed today and our discussion this night will be about the Ayah 104 from Surah Al- Imran: وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ “Let there arise from you a group (or Groups) who call to al-khair, i.e. Islam, who enjoin the good and forbid the evil and they are the ones who are the successful” (TMQ 3:104). There are two discussions about this ayah that we want to investigate. The first discussion is that we must understand this ayah as a Tafsir i.e. how we can interpret this ayah. And the second discussion is about the tashree’, how do we legislate from this ayah and deri...