Islamic Revival

The following is the translation of an Arabic article. Allah ‘Azza Wa Jalla has made every Nabi from the Anbiyaa’ (Prophets) whom He sent, the highest example or model for his people. After the death of the Prophets and the death of their miracles along with them, the Hikmah (wisdom) of Allah ‘Azza Wa Jalla willed that He send our master Muhammad ﷺ and made him the seal of the Prophets. He made his miracle everlasting as long as the heavens and earth remain and made him the high model or example for all the people, during his life and after his death. Allah created the human and created within him the tendency towards perfection. He is therefore constantly striving towards elevation and towards nearing perfection. For that reason, he likes to see upon the earth an example or model to follow. Allah did not efface this tendency in a manner that would conflict with his Fitrah (nature). Rather, He designated for him an example and obliged him to follow him. That was by making our mast...

This is an extract from the book  Al-Waadih Fee Usool ul-Fiqh  by Muhammad Hussein Abdullah.   Most of the ‘Ulamaa and Fuqahaa and the vast majority have stated that Al-Ijmaa’ represents a Hujjah (a source of evidence and proof for the Ahkaam Ash-Shar’iyah) and that it represents a Masdar (source) for the Islamic legislation. However, they have differed in respect to upon whom the Ijmaa’ occurs and they have also differed in respect to the possibility of the occurrence of the different kinds of Ijmaa’. The following represents some of the opinions of those ‘Ulamaa and Fuqahaa: 1 – The opinions of Al-Imaam Ash-Shaafi’iy: Ash-Shaafi’iy (rh) said: “Ruling (judging) is by the Kitaab and the Sunnah” and then he said: “And we rule with Al-Ijmaa’ and Al-Qiyaas”. Al-Ijmaa’ in Ash-Shaafi’iy’s view is manifested in the Ijmaa’ of the Mujtahideen of the Ummah in a certain era. However, he did open up some discussion in respect to the possibility of it occurring due to t...

The following is the translation of an Arabic article. Al-‘Izzah is a manifestation from the manifestations of survival or remaining in respect to the human. There is no human upon the face of the earth except that he seeks to attain it. That is because he has been created upon that as his Fitrah. It is known that what drives the human towards his conducts in this life is only his instincts and organic needs and in the case where Al-‘Izzah is from the manifestations of Al-Buqaa’ (survival or remaining), then the original position in respect to the human is that he is driven to realise it like his being driven to fulfil the rest of his instincts. Therefore, the seeking of ‘Izzah is Fitriy (natural) and there is no question about that. However, this going forth or drive is not inevitable or certain. That is because every manifestation of survival (i.e. attached to the instincts) within the human has two faces to it. That is like generosity and stinginess which are both linked to ...

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...