Islamic Revival

Introduction   P rophecies relating to the coming of the final hour, have a powerful propensity to capture the imagination.  None more so than those which appear in our tradition, the final revelation sent to mankind.  Indeed, it can cogently be argued that in our present era we have borne witness to some of them: whether that be the Arabs competing in the construction of tall buildings, the lady which is clothed yet naked, and the tyranny of security forces beating people with whips. Several questions have been tabled of late asking specifically about Prophecies relating to ‘the Battle Expedition of India,’ the ‘ ghazwat-ul-hind ’, what the authenticity of the traditions are, and whether this specifically relates to events prior to the end of days.  Rather than listing all questions, it is intended that this short comment will cover all those areas that have been raised, with the permission and help of Allah the exalted. Citations Out of the well-known books ḥadith in

This video from the Tafseer of Quran circles of Professor Muhammad al-Massari includes an in depth explanation regarding the Shariah definition of Iman. Using evidences from the Quran, the Sheikh elucidates a refinement to the traditional definition of Iman as 'At-Tasdeeq al-Jaazim' (decisive assent). He explains the need to include 'acceptance' and 'surrender' in the definition.    Source

The following is a critical assessment of the reports that discuss the Prophet (sas) and influences of magic. An Islamic frame of reference is established and the reports are evaluated through their Sanad and Matn. Furthermore, there's a discussion of the evidences presented by those critical of the fact that the Prophet (sas) had been influenced by magic.  00:00 ​ - Framework for Discussing Magic   10:02 ​ - Chronology for Reports About the Incident | The First Mention & Classical Scholars' Views   17:03 ​ - Summary of the Incident 21:03 ​ - Sanad | Investigating the Reports of the Incident  30:36 ​ - Matn | Inconsistencies in the Reports on Magic on Prophet Muhammad (sas)  38:40 ​ - Evidences Against the Influence of Magic on the Prophet (sas)  54:21 ​ - Views of Those Who Accept the Reports   57:32 ​ - Conclusion | Thoughts Regarding Strength of Evidence & Hadith Literature  This video was live-streamed on June 1st, 2019 as part of the Ramadan Series. The Ram

Question: What is the reporting concerning the following ḥ adith and is it authentic? The Prophet peace be upon him said: ‘I wish I could meet my brothers.  The companions of the Prophet peace be upon him said: Are we not your brothers?  He (the Prophet) said: You are my companions, but my brothers are those who have faith in me although they never saw me’ [Aḥmad].     Answer:  Answer The narration is purportedly from the companion Anas ibn Mālik, may Allah be pleased with him, and is reported outside of the commonly known books or famous books of ḥ adith . Primarily, the tradition appears in three different collections: the Musnad of Aḥmad, Musnad Abu Ya’la and in Mu’jam al-Awsa ṭ of al-Ṭabarāni. As far as can reasonably be discerned, it doesn’t appear that any of the notable scholarly authorities declared this outright to be Ṣaḥīḥ .  At best seems to be the comment of Shu’ayb al-Arnā’uṭ, giving the assessment ‘ ḥ asan li’ghayrihi ,’ as a follow-up comment after the traditi

Are we witnessing one of the portents relating to the final hour? The aḥādith of the ‘ Ruwaybiḍah’ is often mentioned in various contexts and has been feature of traditional Islamic works of ‘ Fitan ,’ relating to signs before the day of judgment, including before the arrival of the cursed false ‘messiah’ – the Dajjāl . Textually, the traditions do not relate to a legal topic. As such, when cited they are not utilised in relation to developing or substantiating jurisprudence ( fiqh ). Rather, depending upon authenticity, the text relates to a possible description of a future state of events, where deception reigns. A fixed moment in time is not specified, but rather a period prior to the coming of the Dajjāl . Some in the contemporary era have given a rating of fair or good ( ḥ asan ) to a particular narration that mentions the ‘ Ruwaybiḍah ,’ others to the set of traditions overall. Partly this seems to be on the basis that there are other channels of reporting which it is h

As much as some may behave to the contrary, there is no priestly or rabbinical order that is textually sanctioned in Islam.  The Qur’ānic text is replete with examples of censure given to the previous nations that descended into an abyss through their scholarship [e.g. 5: 44, 63; 9: 31, 34].  Whether that was altering the rulings for a miserly price, to taking the diktats of the priestly order above and beyond the revealed law. Scholarship underpinned by piety is neither conferred by virtue of holding any particular office, the mere presence upon a state-sanctioned committee, nor even by means that are inherited. Enchantment with or outright sycophancy towards those despotically holding political office is also not a sign of scholarship, let alone scholarly conduct.   Indeed, as we move inexorably towards the end of days, it is worth reminding ourselves of the words that the Prophet peace be upon him furnished us with concerning the ‘deceitful jurists.’  In al-Mu’jam al- Ṣ

Amidst some recent discussions relating to the traditions upon   Ṭā’un   (plague, contagion), there is one that raises a niche question regarding the   isnād   – or channel of transmission.  Out of the six commonly known books of   ḥadith , only Ibn Mājah cites this in his collection of   Sunan , with ‘Aṭā ibn Abi Rabāḥ narrating upon the authority of Abdullah ibn Umar: حدثنا محمود بن خالد الدمشقي حدثنا سليمان بن عبد الرحمن أبو أيوب عن ابن أبي مالك عن أبيه عن عطاء بن أبي رباح عن عبد الله بن عمر، قال أقبل علينا رسول الله صلى الله عليه وسلم فقال  يا معشر المهاجرين خمس إذا ابتليتم بهن وأعوذ بالله أن تدركوهن لم تظهر الفاحشة في قوم قط حتى يعلنوا بها إلا فشا فيهم الطاعون والأوجاع التي لم تكن مضت في أسلافهم الذين مضوا.‏ ولم ينقصوا المكيال والميزان إلا أخذوا بالسنين وشدة المؤنة وجور السلطان عليهم.‏ ولم يمنعوا زكاة أموالهم إلا منعوا القطر من السماء ولولا البهائم لم يمطروا ولم ينقضوا عهد الله وعهد رسوله إلا سلط الله عليهم عدوا من غيرهم فأخذوا بعض ما في أيديهم ‏.‏ وما لم تحكم أئمتهم بكتاب الله وي