Islamic Revival

It is interesting that the founding and well known scholars of the Deobandi and Barelvi movements who have influence in the Indian Subcontinent, home to over a half of the Muslim Ummah have clearly stated this as the correct view regarding the sighting of the moon in their Fatawa. It is unfortunate that today that many who claim to follow them ignore following this Shariah rule. The co-founder of Dar al-Uloom Deoband, Maulana Rasheed Ahmad Gangohi said: “If the people of Calcutta sighted the moon in Friday, whereas it was sighted in Makkah on Thursday itself, but the people of Calcutta did not know of it (the sighting on Thursday); then whenever they come to know of this, it will be obligatory for them to celebrate eid with the people of Makkah and make up (Qada’) for the first fasting.” [Maulana Rasheed Ahmad Gangohi, Sharh Tirmizi (Explanation of Tirmizi), Kaukab un Durri, pg 336, Urdu edition] “Wherever the sighting is confirmed, however far off it may be, even if it were to be tho

The following is a translation from a release in Arabic. The Khilafah Rashidah is the only means for attaining Political-Ideological unity and unity in ‘Ibadaat and Ta’at (pious deeds). Due to the treachery of the rulers sitting on the heads of the Muslims and the deception of the ‘Ulama with little knowledge of the Sharee’ah we witness the discussions and disputes regarding the sighting of moon for the holy month of Ramadhan and the obligation of Muslims to fast as per the correct sighting of the moon. As a consequence of this, Muslims begin the fast on different days and some times fasting even on the day of eid when fasting is forbidden. And we witness similar dilemma regarding the Eid al-Adha which is celebrated in the month of Dhil Hijjah. This is because the hijri calendar months begin and end with the position of the moon. All the events like the hajj which takes place in the month of Dhil Hijjah, the day (Yaum) of ‘Arafa and the Eid days are determined by the position of the mo

The following is an extract from the book 'Understanding Usul al-Fiqh' . It is necessary to define the Qur’an, from this definition we will know what is allowed to be read in prayer and what is not. What is a proof in Hukm Shara’i and what is not? It also tells us what makes somebody a Kafir due to what he denies and what does not constitute disbelief. So when we define Qur’an we mean the Qur’an as evidence in Fiqh. Qur’an is derived from the word Qara’a, which means to read or recite. Therefore, Qur’an linguistically means the book that has been read or recited. As a term, Qur’an is Allah’s (swt) miraculous speech revealed unto Muhammad (saw) in Arabic and transferred to us by the Tawatur method. The recitation of Qur’an is considered as an ‘‘Ibadah (act of worship). By Allah’s (swt) speech it is meant that the Qur’an is the exact words of Allah (swt). It was revealed to Muhammad (saw) as it exists today. By ‘miraculous’ it is meant that no one can produce something similar to