Islamic Revival

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

Since the middle of the twelfth century A.H (eighteenth century AD.) the Islamic world has rapidly declining from the level it should be and has sunk horribly to the abyss of decline. Despite numerous attempts undertaken to revive it, or at least to halt its continued decline, no single attempt has succeeded. The Islamic world remained fumbling in a state of gloom anarchy and decline, and it still suffers the pains of such backwardness and confusion. And in an attempt to stop the decline and revive the Islamic Ummah many movement arose to halt this decline and this was because these groups did not address the basis due to which the Islamic ummah was declining and how it could be revived. The book Mafaheem Hizb Ut Tahri r by the eminent Jurist, Thinker and statesman, Sheikh Taqiuddin An Nabhani is a deep and unbiased research into the conceptual reasons of the failure of the Islamic movements that arose in the past 2 centuries. This book mainly was written with the objecti

The book Mafaheem Hizb Ut Tahrir was authored by the eminent Jurist, Thinker and statesman, Sheikh Taqiuddin An Nabhani and it is a deep and unbiased research into the conceptual reasons of the failure of the Islamic movements that arose in the past 2 centuries. This book mainly was written with the objective to clarify the key thoughts and concepts which the Ummah was confused in and therefore was not unable to stop the path of decline it had taken.  MaktabaIslamia has just published the much awaited English translation of the Commentary & Explanation of Mafaheem Hizb Ut Tahrir by Sheikh Hafez saleh. You can check the book on the following link  Commentary & Explanation of the Book Mafaheem. The other books that Maktaba has published are As-Sababiyah (Causality) by Abdul Kareem Ash-Shaami The building of the Islamic Nafsiya and how to develop it by Bilal Fathi Saleem Taghyeer (change) - The inevitability of the Khilafah by Mahmoud AbdulKare

  1) Allah (swt) sent the Messenger Muhammad (saw) with Islam to mankind in its entirety. So he began with the Arabs whilst the Qur’an Al-Kareem had been revealed in their language. Its revelation came in the age when the Arabic language was at is ripest and indeed in the golden age of this language. This was at a time when the Arab tribes had established special arts markets so that they could present their poetry and compete with one another in respect to their skills and prowess. The Arabs understood the Qur’an and the Hadith because the language which the Ayaat and Ahadith came in represented a natural talent, trait and inborn disposition which they were endowed with. They could fully take in the meanings of its worded expressions and understood its styles. Consequently, each of them would take the Hukm Shar’i that he required without difficulty. The situation of the Muslims then continued like that in the era of the Sahabah (ra) and the Taabi’een until the beginning

1) Usool ul-Fiqh , as we have mentioned, represents the principles ( Qawa’id ) that the Mujtahid follows in the Istinbat (extraction) of the practical Shari’ah rulings from their detailed evidences like the Qaa’idah (principle): ‘Working with two evidences is better (more proper) than neglecting one of them’. This is whilst Fiqh is the ‘Ilm (knowledge) of the practical Ahkam Shari’ah taken from its detailed evidences like: Khamr is Haraam, Al-Jihaad is Fard . Tahaarah is a Shart (condition) from the conditions of the validity of the Salaah and like Haid (menses) is A Maani’ (prevention) for the performance of the Salaah. 2) Usool ul-Fiqh includes studies in relation to the language and its principles because these principles are necessary for Ijtihad . This is like: The studies about the Haqeeqah (literal) and Majaaz (metaphorical), the meanings of the Huroof Al-Jarr (prepositions), the Huroof Ash-Shart , and the general Alfaazh (expressions) amongst othe

Usool ul-Fiqh has two main objectives: 1) To verify that the Adillah Al-Ijmaaliyah are definitely (Qat’an) from the Wahi (divinely inspired revelation). This means that is essential for these Adillah (evidences) like the Qur’an, Ijmaa’ and others to be definitely proven to be from Allah. This is because Allah (swt) says: وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ “And do not pursue that of which you have no knowledge”      [TMQ Al-Israa 36] And He (swt) says: إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا “Verily speculation does not avail anything against the truth”   [TMQ Younus 36] Therefore, the (Asl) (foundation) which is built upon must be definite in respect to proving that it is from Allah. This is because if it is not definite ( Zhanni ) then the possibility of difference can occur in respect to whether it is from Allah or not? And for the Masdar (source) to be considered as a Hujjah (valid proof) then it is necessary for the Daleel Al-Qa

Sheikh Taleb Awadallah from Palestine is one of the early activists in Hizb u t - Tahrir, He has been witness to the establishment and growth of the largest Islamic Political party in the world having been with the Party for over 50 years.  A couple of years ago in a series of over 20 chapters he wrote the history of Hizb u t - Tahrir. He discusses about the various challenges Hizb u t -T ahrir faced and how it dealt with them and how Hizb ut - Tahrir grew over the period of time to spread to over 50 countries globally. The book is aptly titled,   The Beloved of Allah, Emergence of Light from Masjid Al Aqsa , Launch of Hizb u t - Tahrir's march.  MaktabaIslamia recently published the English Translation of this book. The book is available for sale through Maktaba's website   -   Emergence of Light from AlAqsa. Alternatively the book is also available through the following links on Amazon.com & Amazon.co.uk

1) The  ‘Ilm  of  Usool ul-Fiqh  represents the methodology ( Minhaaj ) that the  Mujtahid  abides by for the purpose of deducing or extracting the  Ahkam   Shari’ah  and so that he does not fall into error in the deduction. His principles therefore represent controls for the  Shari’ah  evidences sources in terms of establishing and affirming that they are from Allah (swt) and in terms of the manner of how to deduce  Ahkam  by them. As for the  Qawa’id  Al- Fiqhiyyah  ( Fiqhi  principles) then they are principles that bring together partial  Ahkam  which share a single attribute or description in common with each other. They are therefore from the area of  Fiqh  and not from  Usool ul-Fiqh . 2) The  Qaa’idah  (principle) in  Usool ul-Fiqh  is ‘ Aamm ah (general) and it is possible to be applied upon numerous types of evidences and  Ahkam  equally whether these  Adillah  are the Qur’an, the Sunnah and  Ijmaa’  or if the  Ahkam  related to the  ‘Ibaadaat ,  Mu’aamalaat  or ‘ Uqoobaa

Due to the intellectual decline that has affected the Muslims throughout the last few centuries the subject of Ijtihad has become vague in the minds of many, unfortunately, including some thinkers as well as Ulema . Different extremes exist, some believe the doors of Ijtihad are closed whereas others have broken the doors of Ijtihad altogether. The following are some of the key misconceptions that have crept into the minds: a) The doors of Ijtihad are closed i.e. it is impossible and not permitted to undertake Ijtihad today. b) The scope of Ijtihad includes most things including definitive matters such as the prohibition of Riba (usury) and the prohibition of having nation states with a multiplicity of rulers in the Muslim world. It allows Islam to be reformed in order to apply to the modern age. c) Ijtihad is only personal reasoning and not the hukm of Allah i.e. it is the reasoning of an individual and therefore cannot be a shariah rule. d) Ijtihad is an in

This is from the draft translation of  الجامع لأحكام الصيام ‘Al-Jami li Ahkam as-Siyam’ (A complete guide of the rules of fasting) by  Sheikh Abu Iyas Mahmoud bin Abdul Latif al-Uweida , please note this is a draft translation so please overlook errors.  It was the opinion of most of the Sahaabah (ra), the Taabi’een and those who followed them including the four A’immah (Imaams) that it was allowed to fast or break the fast in travel. However they differed in deciding which was of the two was better. Imaam Abu Haneefah, Maalik, Ash-Shaafi’ and Ath-Thauri that fasting in the state of travel is better for the one who has the capable and it won’t cause harm or hardship. This was also narrated to be the view of Anas bin Maalik, ‘Uthmaan ibn abi Al-’Aas and Hudhaifah bin al-Yaman from amongst the Sahaabah (rah). As it has been reported to be the view of ‘Urwah bin Zubair, Sa’eed bin Jubair, Abdullah ibn Mubbarak and Ibraheem an-Nakhi’i. It is the opinion of Imaam Ahmad, Ishaq ibn Raahu