Islamic Revival

(From the archives). Verily Allah Ta’Aalaa has requested Imaan in matters and to have Tasdeeq (belief) in them, and He (swt) has requested to act in accordance to matters and to undertake them. So He (swt) said: آَمِنُوا بِاللَّهِ وَرَسُولِهِ Believe in Allah and His Messenger And He (swt) also said: وَأَقِيمُوا الصَّلَاةَ And establish the Salaah So in respect to that which He (swt) has requested Imaan there is no place to talk about whether it is obligatory to act in accordance to it or not. This is because what is required is Imaan and not the action. It is because acting by it does not come in to the matter as the subject matter relates to Tasdeeq (belief) and unbelief whilst it does not relate to an action or not doing an action. As such, in regards to the Imaan in the Day of Judgement and the existence of Shayaateen and Jinn for example, discussion related to acting in accordance to it or not does not occur and has not been requested (or demanded). If there was the

About the obligation for the Qat’iy Daleel to be fulfilled in respect to the I’tiqaad (belief i.e. Aqeedah) in the branches (Furoo’) and the Usool and the statement of Al-Imaam An-Nawawi (rh) From the archives: Al-Imaam An-Nawawi said: ‘The Usool of the Deen is obligatory to have I’tiqaad in by way of the Tawaatur. As for the Furoo’ (branches) then it is not obligatory for the Tawaatur to be fulfilled (in respect to them)’. This statement of An-Nawawi is not a Shar’iy Daleel; it is not valid to use it as evidence at all and so it is not permitted to present it as a Daleel (evidence) for the permission of Al-I’tiqaad (belief) in the branches without the Tawaatur being fulfilled (in respect to them). This is because it would represent deduction of a Hukm Shar’iy by other than the Adillah Ash-Shar’iyah (Islamic sources of evidence i.e. the Kitaab, Sunnah etc...) in the case where the speech of An-Nawawi is not from the Adillah Ash-Shar’iyah or from the Adillah Al-Aqliyyah (rationa

Question: Assalaam Alaikum wa Rahmatullah wa Barakatahu May Allah grant you His forgiveness and good health, I have two questions, the first one: It is known that Omar Ibn Al-Khattab (ra) kept the land of Iraq and refused to distribute it to the fighters, the question is: Is this an Ijtihad of Omar Ibn Al-khattab (ra) which others may hold a different Shariah opinion, or is it a consensus of the companions which is prohibited to differ with? The second question is: land in the Islamic state is either classified as a Kharaj or ‘Ushr. Kharaj as defined in the book  Funds in the Khilafah State  as: the right of the Muslims imposed on the land that is conquered from the Kuffar, either by the use of force or by peaceful means, it would thus be a Kharaj of force and a Kharaj of peace. And ‘Ushr is what is taken from the produce of ’Ushri land of a Muslim and it is Zakat and is given for specific categories decided by the Shar’. The question is: in a land where its inhabitants