Islamic Revival

Question: As-Salaamu Alaikum Wa Rahmatullah Wa Barakaatuhu I pray that Allah grant you success and bless us with the victory by your hands our Ameer, soon Inshallah, this matter belongs to Allah Alone, and we bear witness you are the best successor to the best predecessors In the book: Concepts of Hizb ut Tahrir on page 73 (English version) it mentions: "Carrying the Islamic da'wah and the political struggle for its cause can be undertaken only in the society which the party has defined as its area for activity (majal).Hizb ut-Tahrir considers the society in all the Islamic lands to be one society because its entire cause lies in one case, Islam. However it takes the Arab lands that are a part of the Islamic Lands as a starting point. It considers the establishment of an Islamic state in the Arab countries as a nucleus for the Islamic state as a natural step." It was also mentioned in the book: Structuring of a Party on pages 6 - 7: "Therefore, it is

Question: The recent developments in Yemen were ambiguous to me, particularly the signing of the Peace and National Partnership Agreement on 21/09/2014, as though these developments have shuffled the papers... How were the Houthis able to reach Sanaa and lead its power and influence without effective resistance from the authorities? Does it imply that the influence of the British in Yemen has ended, and America that supports the Houthis has become the influential initiator in Yemen or is it the sharing of influence? Please clarify these matters, May Allah reward you with goodness. Answer: To clarify the answer we will review the following issues: 1. The influence of the British in Yemen has settled in recent decades, especially since Ali Saleh came to power in 1978, where he has trimmed, rather clipped, the wings of American influence in Yemen, and pursued its agents and followers, and the effective political class in Yemen became almost exclusive to the British and its a

Salaams Sheikh My question is on an article in the Constitution. In article 7, clause 4 or clause D from the English translation of the second edition 2010, it is stated: "The non-Muslims will be treated in matters related to foodstuffs and clothing according to their faith and within the scope of what the Shari'ah rules permit". My question is related to clothing. Will non-Muslim women be allowed to wear any clothing as long as it covers the bodies and is modest, such as long dresses or trousers and a shirt? Or will they be required to wear Khimar and Jilbaab like the Muslim women? How was the non-Muslim women's dress dealt with throughout Islamic history? i.e. were they allowed to wear what they wanted or was the Islamic dress enforced upon them. May Allah reward you! From your Brother  Adnan Khan  from the UK Answer: Wa Alaikum Assalam wa Rahmatullahi wa Barakatuh , Item "d" of the previous article, which you asked about, is as fol

Assalamu alaikum our sheikh, May Allah cherish you with Islam and cherish Islam with you. I pray to Allah that I will be among those who will give you the Bayah for the Khilafah on the method of the Prophethood, for He is the One Able of everything. I have a question about Zakat, Zakat on trade deals or money; is it acceptable to give Zakat on them or part of them before a full year (al-Hawl) passes on them, and is the completion of (al-Hawl) a condition to pay Zakat on them? May Allah help you with what is good for Islam and Muslims in this world and the Hereafter, Wa Assalam Alaikum wa Rahmatullahi wa Barakatuh. From Imad M. Sa'ad Answer: Wa Alaikum Assalam wa Rahmatullahi wa Barakatuh, The completion of al-Hawl is a condition for the reason of paying Zakat, which is "the quorum" (Nisab). If the condition is met, that is al-Hawl has passed based on the reason of "quorum" without decreasing it, then Zakat becomes obligatory. However, if it is

Question: Assalaamu Alaikum Wa Rahmatullah Wa Barakaatuhu , May Allah protect you, I would like an explanation: Why does "Ar-Rikaz" (Buried treasure) come under the chapter of Kharaj and not the chapter of Zakat? Is the fifth of Rikaz taken when it reaches the "Nisab"? May Allah bless your efforts. From Abu Khattab Al-Maqddasi Answer: Wa Alaikum us Salaam Wa Rahmatullah Wa Barakaatuhu It was extracted by Al-Bukhari and Muslim from Ibn Shihab, from Sa'eed Bin Al-Musayyiib, from Abi Salamah Bin Abdul Rahman, from Abu Hurairah (ra): That the Messenger of Allah صلى الله عليه وسلم said: «وَفِي الرِّكَازِ الخُمُسُ» "(Take) from the Rikaz (buried treasure) fifth (the amount)". Rikaz is ancient treasures buried underground or vessels of limited amounts of metals... if it is discovered by someone in his property, whether a land or building, it will belong to the discoverer, but if the Rikaz or metal is found in someone else's land

Assalamu Alaikum Wa Rahmatullah Wa Barakaatuhu My question is regarding leasing of as-Saniya (Land with irrigation equipment and other facilities) I am your brother Wisam Al-Andalusi from Tunisia... In the Book The Economic System of Islam, it mentions on page 150 (the English Version) the following: "A landlord is absolutely not allowed to lease his land for farming, whether he possessed both its neck [title] and benefit, or he possessed its benefit only". And on page 153 it mentions: "With regard to leasing the land of Khaybar in return of its half, this is not part of this subject, because the land of Khaybar was planted with trees and not bare". As for the subject of leasing of land for farming, its ruling is clear, the Manat or reality of the ruling is: "the land which is specific for farming", but the Manat of the ruling was different regarding the land of Khaybar, because the land of Khaybar was planted with trees, and the trees belon

Question: Assalamu alaikum wa Rahmatullahi wa Barakatuh, It was mentioned in the book "The Islamic Personality: Part III" on the second category of the Hasan Hadith, after dividing it into two types, the following: "The narrator must be renowned for his sincerity and honesty even though he has not achieved the standard of the Sahih narrators in terms of memorisation and accuracy. The Hasan Hadith is used as proof exactly as the Sahih Hadith. What is listed of Ahadith in the books of the Imams, their students and other 'Ulema and Fuqahaa is considered part of the Hasan Hadith and is advanced as proof because they used it as evidence on Shari'ah rule (Hukm) or extracted a rule from it. It is a Hasan Hadith, whether it is contained in the books of Fiqh or Usul Al-Fiqh, on the condition that the books are approved books such as: al-Mabsut, al-Omm, and al-Mudawwana al-Kubra and the like, and not like the books of al-Bajuri and al-Shanshori and their example.