Islamic Revival

The following is the translation of an Arabic article. An-Nasr (victory) in its literal linguistic meaning is the assistance or help provided against another and according to the Shar’a meaning it means the assistance or help of Allah ‘Azza Wa Jalla provided to his believing slaves against other than them from the disbelievers or against those who aggress against them or oppress them from amongst the Muslims. It is from the concepts of the Islamic Aqeedah. Indeed, it is from the most important of these concepts because of the great impact it has upon the one who believes in it. That is because the one who believes in the Nasr (victory) of Allah ‘Azza Wa Jalla, makes him undertake acts which are difficult for him to surmount had it not been for his Imaan (belief) in the concept of victory. At the same time the concept of Nasr is considered to disclose or reveal the condition of the Ummah, the army and the group, because these three are not met by defeat at all if they fulfill th...

Ever since the fall of Constantinople to the Muslims in 1453, Jewish refugees from all over Europe were encouraged to settle in the country and to take advantage of the liberal treatment accorded them by the Sultan. When the Ottoman Sultan Bayezid heard about the expulsion of the Jews from Spain by King Ferdinand, he said: “Can you call such a king wise and intelligent? He is impoverishing his country and enriching my kingdom.” Moses Hamon, who after fleeing Spain with his father, became the physician for Suleiman the Magnificent, the Ottoman Caliph. Hans Dernschwam, a travelling agent of the Fugger banking house, describes the Jews in Turkey in his travel diary : In Turkey you will find in every town innumerable Jews of all countries and languages. And every Jewish group sticks together in accordance with its language. Wherever Jews have been expelled in any land they all come together in Turkey, as thick as vermin; speak German, Italian, Spanish, Portuguese, Fren...

In this session, we will be taking a look into the historical context at the time of Imam Ahmad ibn Hanbal and his Usul. Presentation by: Iyad Hilal Source: Al-Arqam Institute

As explained previously, maxims (related to Fiqh or Usul al-Fiqh) are important. It is known that there are differences among jurists regarding some maxims. This does not constitute any problem since differences among jurists do exist and it can be viewed as a feature in the general body of Fiqh. It adds diversity and dynamism to the Fiqh. However, there are times in which some misapplications for some maxims happen. This is despite the fact that previous jurists did not mean for these maxims to reach to the conclusions some started calling for utilizing wrongly these maxims. There are five maxims known as al-Qawaed al-Khams. They are the following as being translated by some: 1. Matters will be judged by their purposes. الأمور بمقاصدها 2. Certainty will not be overturned by doubt. اليقين لا يزول إلا بالشك 3. Harm must be removed. الضرر يزال 4. Hardship must be alleviated. المشقة تجلب التيسير 5. Custom has the weight of law. العادة محكمة Another sixth maxim can be added which is...

Professor Muhammad Al Massari discusses matters related to the prophecised Imam Al Mahdi from authentic Islamic texts, scrutinizes all evidences and assembles a chronology of events based on authentic narrations. Part 1 Part 2  

Fiqh (Islamic jurisprudence) الفقه الإسلامي is a very important and diverse discipline. its literature is very vast. In addition to the body of the legal rules, it includes Usul al Fiqh أصول الفقه (Islamic legal theory), comparative Fiqh الفقه المقارن, 'Ilm al-Khilaf علم الخلاف (studying differences among jurists and their basis) and 'Ilm al-Qawaed al-Shareyyah. القواعد الشرعية This discipline addresses the legal maxims and their application. Muslim jurists, in the past and the present, produced huge literature addressing this aspect of Fiqh. This is part of a video series by Sheikh Abu Tariq Iyad Hilal. Source: Al-Arqam Institute

By: Iyad Hilal ‘Eid-ul-Adha is one of two Islamic holidays permitted by Allah (‘Azza wa Ja’l); the other being ‘Eid-ul-Fitr. Aside from being occasions for celebration, the two ‘Eids that the Ummah observes conclude two distinct acts of worship: Saum (during Ramadan) and Hajj. While ‘Eid-ul-Fitr marks the end of the act of fasting (during Ramadan); ‘Eid-ul-Adha concludes the Hajj with its most important act that is manifested by the assembly of pilgrims (gathered) at Arafah. ‘Eid-ul-Adha (known also as ‘Eid-ul-Nahr or Yawm-ul-Nahr) immediately follows the Day of Arafah during the Hajj. To perform this Fard act i.e. Hajj, capable Muslims from all over the world visit Makkah and perform specific actions in a particular order. This visually and substantively signifies the unity of the Ummah. It is unfortunate that some Muslims (both in the West and in the Muslim World) insist and argue about celebrating ‘Eid-ul-Adha according to our own sighting of the moon when we shoul...