Islamic Revival

The following is the translation of a chapter from the Arabic book 'Al-Fikr al-Islami' (The Islamic Thought) by Sheikh Mohammad Mohammad Ismael Abduh, an Assistant Professor at the Egyptian University (now known as Cairo University) in the past. Allah (swt) says in His Book addressing the Rasool (saw): “We did not sent you save a mercy for the peoples.” [TMQ Al-Anbiaa’: 107] The fact that he came as a mercy for them means that he brought what is of their interest ( maslahah ). He (swt) says: “O Mankind! There has come to you an exhortation from your Lord, a cure for that which is in the breasts, a guidance and a mercy, for believers.” [TMQ Yunus: 57] And He (swt) says: “Now has there come to you a clear proof from your Lord, a guidance and a mercy.” [TMQ Al-An’am: 157] The guidance and mercy are either for bringing about a benefit ( manfa’ah ) to the people or for removing away   harm ( mafsadah ) from them. This is the interest ( maslahah ). This is because the

The following is a translation from Arabic. Question: Is it permissible to read the Qur'an on the pattern of " maqamaat -sort of rhythm", using as evidence the hadith that says: «He is not one of us that does not sing with Qur'an» ? I have heard from someone that there is another hadith which is opposite to this, ie, «He is not one of us that sings with Qur'an» , and, accordingly, he replied that acting upon both hadiths indicates dislike of singing with Qur'an. Is this true? Answer: Muslim narrated from Abu Hurayrah, he said: The Messenger of Allah, peace be upon him, said: «He is not one of us that does not sing with Qur'an" ; others added ‘spoke out of it.' Al-Hakim reported it in his book (Al-Mustadrak) through Saad bin Malik, may Allah be pleased with him, and said that it is of sound narration, but they did not narrate it through this chain. It was also reported in the Musnad of Abd ibn Hamid, and the Musnad of Al-Qadaa'i.

The following is a translation from Arabic. Question: Is there a difference between the divine fact ( al-haqeeqah ) and the divine meaning? We have confusion in the matter, as one of the members said in a monthly circle: The divine fact transfers the linguistic meaning to a new meaning different from the origin, such as the word of prayer (salah). As for the divine meaning: it uses the same linguistic meaning, and adds to it a regulator or a constraint, such as the word of (qiblah). Is this true? If there is a difference, I request your elaboration due to the following: a - It was mentioned in the Economic System, page 205, under the subject of extravagance (israaf) and waste (tabdheer) "Its meaning is spending the money in the prohibited matters," where a member said this is a divine meaning rather than a divine fact. b - It came in the book of Tayseer on the situations of interpretation (tafseer) page 190 at the interpretation of "What turned the