Islamic Revival

This is an extract from the book "Al Jaami'u li Ahkaam is Siyaam" (A complete guide to the rules of fasting) by Sheikh Abu Iyaas Mahmood bin Abdul-Lateef bin Mahmood ('Uwaydhah). Please note this is a draft translation from Arabic. If any confusion arises from the translation then please refer to the original  Arabic book . Qiyaam (Standing for prayer) in Ramadhaan and Laylat-ul-Qadr The merits of Qiyaam in Ramadhaan and Laylat-ul-Qadr: The favours or merits of Qiyaam in Ramadhaan are mentioned generally in the Prophetic Ahaadeeth and the merits of Laylat-ul-Qadr are mentioned specifically. From them I mention the following: 1) Abu Hurairah (ra) said that the Messenger of Allah (saw) said: “Whoever stands (in prayer) in Ramadhaan with Imaan and the anticipation (of reward) then all of his past sins will be forgiven”. Recorded by Al-Bukhaari (37), Muslim, Abu Daawood, An-Nasaa’i, and At-Tirmidhi. The Lafzh of Muslim (1780) and An-Nasaa’i is: “The Messenger of

يَا أَيُّهَا الَّذِينَ آَمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ O ye who believe! Fasting is prescribed to you As it was prescribed to those before you, that ye may (learn) self-restraint (al-Baqarah : 183). The verses (ayah) preceeding the above one explained about a number of obligations imposed on Mu’min. In ayah 178 it is mentioned about the obligation of qisâs punishment to the perpetrators of murder. The punishment could not be imposed if the perpetrators get forgiveness from the victim’s family and pay compensation (diyat). It is confirmed in the next ayah that in qisâs punishment there is a life. The three verses that followed talked about a will. The dying people are required to make a will over the wealth which is left to their inheritors (see 180). Anyone who dare to change the will that has been made liable to sin (see 181). There is no wrong in anyone who fears impartiality or wrong doing on the part of the

The following is a draft translation of an Arabic Q&A: Question: Regarding the verse:  ] ولن يجعل الله للكافرين على المؤمنين سبيلاً [  ‘ And never will Allah grant to the disbelievers a way (to triumph) over the believers.’ S ome say this refers to Hereafter because it comes after:  ] فالله يحكم بينكم يوم القيامة [  ‘Allah will judge between you (all) on the Day of Resurrection.’ [an-Nisaa:141] Answer: Your statement is correct that: ] ولن يجعل الله للكافرين على المؤمنين سبيلاً [ ‘ And never will Allah grant to the disbelievers a way (to triumph) over the believers.’ [an-Nisaa:141] has come attached to : ] فالله يحكم بينكم يوم القيامة [ ‘Allah will judge between you (all) on the Day of Resurrection.’ [an-Nisaa:141] This does not mean the ma’toof  (linked) comes under the rule, time and place of the ma’toof ‘alayh (linked to) and this is because the conjunctive ‘ waw ’ is only an absolute conjunction in the Arabic language, it may be linked to its two things joined

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.   ‘Ibadat are the ultimate degree of sanctification ( taqdees ). It is innate (fitri) in man, for it is the response, to the instinct of religiousness ( tadayyun ). ‘Aql (the mind) is associated with the emotion ( shu’oor ) in that so as man worships the one worthy of worship, who is the Creator. This is in order that wijdan (sentiment) does no go astray by worshipping that which is not worthy of ‘ibadah (worship), or it mistakes by seeking nearness from the worshipped (thing) with that which distances him from it. Thus the role of the ‘aql in the ‘ibadah is inevitable in discovering what is worshipped and defining it, which is the Creator. As for the manner by which the creature performs the ‘ibadah to the Creator, the ‘a

The following is a draft translation of a chapter from the Usul Al-Fiqh masterpiece of the Arabic book “The Islamic Personality Volume 3” by Sheikh Taqiuddin an-Nabhani. Please refer to the original Arabic for accurate meanings. خِطَابُ الوَضْع THE CIRCUMSTANTIAL ADDRESS The legislator’s address came with the clarification of the verdicts of the actions that happened in the existence, with regard to the request (al- iqtida’) or giving the optional choice (al-takhyeer), and set for these verdicts what is necessary of matters on which the fulfillment or the accomplishment of the verdict depends, i.e. they are set for what the shari'ahi verdict necessitates. So as the legislator’s address came with the iqtida’ and the takhyeer; it also came with what is necessary for the iqtida’ and the takhyeer, and that is by making the thing a cause (sabab) or a condition (shart), or making it a prohibitive (mani’) or validity (sihhah) or invalidity (botlaan) or corruption (fasaad) or determin