Islamic Revival

The following is a draft translation of a section of the book ‘Teyseer al wusool Ila al-Usul’ (To make understanding Usul easy) by Sheikh Ata ibn Khalil Abu al-Rishta (May Allah protect him). Please refer to the original Arabic for accurate meanings.  Islam has forbidden us from following any path other than the path of ‘Ilm (knowledge):  ‘ And follow not that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah).’ [ 17:36 ] From this it becomes clear that the basis in every matter of the Sharee’ah, whether we are ordered to do something or forbidden from a matter, is that we should arrive at knowledge of its hukm through one of the paths of knowledge. If the mukallaf (legally responsible) is unable to do that, then he is obliged to study the matter to arrive at a preponderant view in an issue. Taqleed does not bring us to any definite knowledge or preponderant view; and that is why many scholars d

بسم الله الرحمن الرحيم Q&A: Imran Khan's dramatic rise in popularity  Question: Recently, Imran Khan held one of the largest political rallies in Karachi, following a large rally that he held in Lahore. He has called for early elections and many people are now speculating that he will be the next leader of the country. He has also started to make statements about the Khilafah system. In the light of this, please can you elaborate, whether there is a foreign hand behind Imran Khan's dramatic rise in popularity and why is he supporting the concept of the Khilafah state. To answer this question it is important to consider the following points: 1. It is well known that the real political power brokers in Pakistani politics are not the politicians, but the army. The Chief of Army Staff (COAS) works in collaboration with America to rig elections, establish and dismiss civilian governments and also to decide the fate of any politician wishing to assume civilian lea

Idries de Vries Sheikh Yusuf, Your appearance at Tahrir Square on the 18 th  of February 2011 during the height of what has been named the “Arab Spring”, and the warm reception given to you at the time by the hundreds of thousands who had gathered there confirmed your status as one of the most influential contemporary scholars of Islam. For the sharp observer, it also made clear that this “Arab Spring” has always been about more than just removal of tyrannical rulers. As an Islamic scholar, by name, for decades, you have been calling for a system change in Egypt – not just for the removal of a tyrant or change in regime. Therefore, the fact that the protest movement welcomed you to lead them in Jumu’ah Prayer signaled that they too stood for a system change. As a consequence, ever since this day, your opinions on the issue of government and governance have been given more attention than probably ever before. The Muslim mind is not yet clear about what is to replace the oppressive a