Islamic Revival

Ever since the fall of Constantinople to the Muslims in 1453, Jewish refugees from all over Europe were encouraged to settle in the country and to take advantage of the liberal treatment accorded them by the Sultan. When the Ottoman Sultan Bayezid heard about the expulsion of the Jews from Spain by King Ferdinand, he said: “Can you call such a king wise and intelligent? He is impoverishing his country and enriching my kingdom.” Moses Hamon, who after fleeing Spain with his father, became the physician for Suleiman the Magnificent, the Ottoman Caliph. Hans Dernschwam, a travelling agent of the Fugger banking house, describes the Jews in Turkey in his travel diary : In Turkey you will find in every town innumerable Jews of all countries and languages. And every Jewish group sticks together in accordance with its language. Wherever Jews have been expelled in any land they all come together in Turkey, as thick as vermin; speak German, Italian, Spanish, Portuguese, Fren

In this session, we will be taking a look into the historical context at the time of Imam Ahmad ibn Hanbal and his Usul. Presentation by: Iyad Hilal Source: Al-Arqam Institute

As explained previously, maxims (related to Fiqh or Usul al-Fiqh) are important. It is known that there are differences among jurists regarding some maxims. This does not constitute any problem since differences among jurists do exist and it can be viewed as a feature in the general body of Fiqh. It adds diversity and dynamism to the Fiqh. However, there are times in which some misapplications for some maxims happen. This is despite the fact that previous jurists did not mean for these maxims to reach to the conclusions some started calling for utilizing wrongly these maxims. There are five maxims known as al-Qawaed al-Khams. They are the following as being translated by some: 1. Matters will be judged by their purposes. الأمور بمقاصدها 2. Certainty will not be overturned by doubt. اليقين لا يزول إلا بالشك 3. Harm must be removed. الضرر يزال 4. Hardship must be alleviated. المشقة تجلب التيسير 5. Custom has the weight of law. العادة محكمة Another sixth maxim can be added which is

Professor Muhammad Al Massari discusses matters related to the prophecised Imam Al Mahdi from authentic Islamic texts, scrutinizes all evidences and assembles a chronology of events based on authentic narrations. Part 1 Part 2  

Fiqh (Islamic jurisprudence) الفقه الإسلامي is a very important and diverse discipline. its literature is very vast. In addition to the body of the legal rules, it includes Usul al Fiqh أصول الفقه (Islamic legal theory), comparative Fiqh الفقه المقارن, 'Ilm al-Khilaf علم الخلاف (studying differences among jurists and their basis) and 'Ilm al-Qawaed al-Shareyyah. القواعد الشرعية This discipline addresses the legal maxims and their application. Muslim jurists, in the past and the present, produced huge literature addressing this aspect of Fiqh. This is part of a video series by Sheikh Abu Tariq Iyad Hilal. Source: Al-Arqam Institute

By: Iyad Hilal ‘Eid-ul-Adha is one of two Islamic holidays permitted by Allah (‘Azza wa Ja’l); the other being ‘Eid-ul-Fitr. Aside from being occasions for celebration, the two ‘Eids that the Ummah observes conclude two distinct acts of worship: Saum (during Ramadan) and Hajj. While ‘Eid-ul-Fitr marks the end of the act of fasting (during Ramadan); ‘Eid-ul-Adha concludes the Hajj with its most important act that is manifested by the assembly of pilgrims (gathered) at Arafah. ‘Eid-ul-Adha (known also as ‘Eid-ul-Nahr or Yawm-ul-Nahr) immediately follows the Day of Arafah during the Hajj. To perform this Fard act i.e. Hajj, capable Muslims from all over the world visit Makkah and perform specific actions in a particular order. This visually and substantively signifies the unity of the Ummah. It is unfortunate that some Muslims (both in the West and in the Muslim World) insist and argue about celebrating ‘Eid-ul-Adha according to our own sighting of the moon when we shoul

This is an extract from the book Al-Waadih Fee Usool ul-Fiqh by Muhammad Hussein Abdullah.  Al-Ijmaa’ (consensus) The meaning of Al-Ijmaa’: Al-Ijmaa’ linguistically: It is the determination or resolve upon a matter and agreement. This resolve is valid to emanate from one (person) and this meaning is found in the Qawl of the Messenger (saw): مَنْ لََْ يََْمَعْ ال ي صِّيَامَ قَ بْلَ الْفَجْير فَلَ ي صيَامَ لَه “Whoever does not resolve (i.e. intend) the fasting before Fajr, then there is no fasting for him” (related by the compilers of the Sunan). Just as it is valid to be used for more than one like in His Qawl Ta’Aalaa: فَأَ يْ جَعُوا أَمْرَكُمْ وَشُرَكَاءكَُمْ So resolve upon your plan along with your associates (Younus 71). Which means resolve whilst being in agreement with your associates. The meaning of Al-Ijmaa’ in accordance to the Istilaah of the Usooliyeen: It is the agreement upon the Hukm of a reality from amongst the realities in respect to it being a Hukm Shar’i