The Islamic Journal |02|

بسم الله الرحمن الرحيم

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The Islamic Journal |02| (Pdf.Ver.1.2 | 5.3 Meg)

Table Of Contents

  1. Scientific Discoveries Are The Signs Of Allah and What It Means To Read Them (His Sings)
  2. The Prophet (saws) Knowledge Of The Universe
  3. The Miracle Allah Gave The Prophet (saws) Was Science
  4. The End Of The Old World Of Oracles and The Begining Of The Scientific Age
  5. The Foundations Of Islamic Society Are Laid Down and The World Is Changed Forver.
  6. The Objectives Of The Qruan and Sunnah Are Codified Into Law

Related Material

  1. The Objectives Of Shariah
  2. Imam Al Shatibi
  3. The Maqasid Model
  4. The Question Of The Ship and Torture
  5. Founding Fathers of America and The Enlightenment Adopt The Maqasid Of Shariah

Assalamu Alaikum,

The Islamic Journal is a unique Journal in that it doesn’t follow the usual methods of other academic journals. It came about as a result of a book I was writing called “The Knowledge Behind The Terminology and Concepts in Tassawwuf and It’s Origin”, the title is as descriptive as possible because the book was written in the same style as classical islamic texts, a single document without any chapter’s since they were a later invention which hindered the flow of the book.

That book looked into the Islamic science of Ihsan, Human perfection, were it’s terminology and concepts came from, what they mean and the knowledge and science they were based on. I started researching the subject some five or so years ago and it resulted in a book whose current length is over 300,000 words, not counting research notes.

Towards the end of the book I realized that the scientific subjects, at the heart of Islam, needed to be looked into further because i had learned some interesting things which needed to be investigated, so the book was put on hold as i looked at more research papers to gain deeper knowledge.

The work was done entirely feesabililah, and because of that I wanted to share what I already understood rather than having it sitting their, so i decided to write a separate book with a smaller scope entitled “Who Was al Khidr”, the prophet Khidr (ra) was the perfect role model for the topic because his story in the Quran is the essence of what a muslim is trying to achieve. The book was about how man gains knowledge from the world around him through his physiology (mans body and senses), essentially how Maarifa (gnosis) works from it’s scientific aspects, a subject at the heart of this Journal but not it’s entire scope.

The original book was the heart of all my research and this second book represented it’s end product, but i felt it was to technical for many people so this resulted in me writing three introductory works on the subject to ease people into it’s context, the first was “Human Physiology and It’s Relationship To Baraka”, “What is The Unseen World and Where Is It: Explaining The Technical Terminology Of The Scholars”, and “How Is Allah The Light Of The Heavens and The Earth”. Continue reading

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Fatwa and Qada’ [sentence] in the Maliki School

by Sidi Ali al-‘Iraqi al-Husaini

Preface

I want to preface this study by explaining my reason for choosing this topic. The reason for my choice of this subject lies in the claim made by some ordinary people, and even some eminent thinkers, that holding to a specific school of fiqh leads to the rigidification of fiqh and closing the door of ijtihad. The legal and historical facts are very far from this claim, at least in respect of the application of the Maliki school by its scholars in the Maghrib and Andalusia. That is because the method on which they originated gave Maliki fiqh great flexibility and an extraordinary capacity for adaptation. This productive school has shown itself to be adaptable in different environments and times, right up to present times, by the virtue of the fact that the door of ijtihad in the School remains open right up until today. It is a definitive evidence which refutes the opinion of those who claim that holding to a school of fatwa and qada’ (sentence) rigidifies fiqh and makes it capable of being adapted to different places and times.

Definitions:

Fatwa (Linguistic definition)

According to the Qamusfutya and fatwa designate the opinion which a faqih gives. Aftahu in a matter means “he gave him an explanation on a matter.”

According to the Mu’jam al-Wasit: it is the answer to a problematic legal case in the Shari’a or law.

Qada’ (Linguistic definition)

According to the Qamusqada’ is judgement. The verb is qada, and qadaqada’ and qadiya are nouns. It means “accomplishment, final decision and elucidation”.

According to the Mu’jam al-Wasitqada’ means “judgement, decision and the action of the Qadi”.

In technical usage, a fatwa is communicating a legal ruling without making it binding.

In technical usage, qada’ is communicating the legal ruling while making it binding (i.e. sentencing).1

The one who issues a fatwa is a mufti and the one who gives judgement or issues a ruling is a Qadi.

It is deduced from the two previous definitions that fatwa refers to a legal ruling when someone asks for a legal opinion without that person who asked for the opinion being obliged to implement what he is told. It is left to his conscience whether to accept that ruling or to turn from it and he bears the responsibility for that. As for sentence (qada’), it refers to a legal ruling in answer to a dispute and it is obliged for the authority specifically concerned with that to implement the ruling. Continue reading

Book of Asceticism, Piety And Softening Of Hearts – Sahih Muslim

Kitab Al-Zuhd Wa Al-Raqa’iq

Chapter 1

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Book 42, Number 7058:

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The world is a prison-house for a believer and Paradise for a non-believer.

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Book 42, Number 7059:

Jabir b. Abdullah reported that Allah’s Apostle (may p(-ace be upon him) happened to walk through the bazar coming from the side of ‘Aliya and the people were on both his sides.There he found a dead lamb with very short ears. He took hold of his ear and said: Who amongst you would like to have this for a dirham? They said: We do not like to have it even for less than that as it is of no use to us. He said: Do you wish to have it (free of any cost)?They said: By Allah, even if it were alive (we would not have liked to possess that), for there is detect in it as its ear is very short; now it is dead also.Thereupon Allah’s Messenger (may peace be upon him) said: By Allah, this world is more insignificant in the eye of Allah as it (this dead lamb) is in your eye.

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Book 42, Number 7060:

Jabir reported Allah’s Apostle (may peace be upon him) narrating a hadith like this with a slight variation of wording.

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Book 42, Number 7061:

Mutarrif reported on the authority of his father: I came to Allah’s Apostle (may peace be upon him) as he was reciting: “Abundance diverts you” (cii. 1).He said: The son of Adam claims: My wealth, my wealth.And he (the Holy Prophet) said: O son of Adam. is there anything as your belonging except that which you consumed, which you utilised, or which you wore and then it was worn out or you gave as charity and sent it forward?

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Book 42, Number 7062:

Mutarrif reported on the authority of his father: I went to Allah’s Apostle (may peace be upon him).The rest of the hadith is the same.

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Book 42, Number 7063:

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: A servant says, My wealth. my wealth, but out of his wealth three things are only his: whatever he eats and makes use of or by means of which he dresses himself and it wears out or he gives as charity, and this is what he stored for himself (as a reward for the Hereafter), and what is beyond this (it is of no use to you) because you are to depart and leave it for other people.This hadith has been narrated on the authority of al-‘Ala’ b. ‘Abd al-Rahman with the same chain of transmitters. Continue reading

The Book of Patients – Sahih Bukhari

Translated By Aisha Bewley.

Chapter 78. The Book of Patients

I. What has come about illness being an expiation

The words of Allah Almighty, “Anyone who does evil will be repaid for it.” (4:123)

5317. It is related from ‘Urwa ibn az-Zubayr that ‘A’isha, the wife of the Prophet, may Allah bless him and grant him peace, said, “The Messenger of Allah, may Allah bless him and grant him peace, said, ‘There is no affliction which befalls a Muslim but that Allah expiates some of his wrong actions by it, even a thorn which pricks him.'”

5318. ‘Ata’ ibn Yasar related from Abu Sa’id al-Khudri and Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, “No fatigue, illness, anxiety, sorrow, harm or sadness afflicts any Muslim, even to the extent of a thorn pricking him, without Allah wiping out his mistakes by it.”

5319. It is related from Ka’b that the Prophet, may Allah bless him and grant him peace, said, “The metaphor of the believer is a tender young plant which the wind sometimes bends and sometimes makes upright. The example of the hypocrite is a cedar tree which remains upright until it is uprooted all at once.”

It is related from Ka’b from the Prophet, may Allah bless him and grant him peace.

5320. ‘Ata’ ibn Yasar related from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, “The metaphor of a believer is a tender young plant which bends from whichever direction the wind comes to it. When it is still, then it is upright. A believer bends with affliction while the impious one is like the cedar tree, rigid until Allah breaks it whenever He wishes.”

5321. Abu’l-Hubab Sa’id ibn Yasar said, “I heard Abu Hurayra say that the Messenger of Allah, may Allah bless him and grant him peace, said, ‘When Allah desires good for someone, He afflicts him.'” Continue reading

Book Pertaining To The Turmoil And Portents Of The Last Hour – Sahih Muslim

KITAB AL-FITAN WA ASHRAT AS-SA’AH

Chapter 1 :

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Book 41, Number 6881:

Zainab bint Jahsh reported that Allah’s Apostle (may peace be upon him) got up from sleep saying: There is no god but Allah; there is a destruction in store for Arabia because of turmoil which is at hand, the barrier of Gog and Magog has opened so much. And Sufyan made a sign of ten with the help of his hand (in order to indicate the width of the gap) and I said: Allah’s Messenger, would we be perished in spite of the fact that there would be good people amongst us? Thereupon he said: Of course, but only when the evil predominates.

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Book 41, Number 6882:

This hadith has been narrated on the authority of Zainab bint Jahsh with a slight variation in the chain of transmitters.

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Book 41, Number 6883:

Zainab bint Jahsh, the wife of Allah’s Apostle (may peace be upon him), reported that one day Allah’s Messenger (may peace be upon him) came out in a state of excitement with his face quite red. And he was saying: There is no god but Allah; there is a destruction in store for Arabia beciuse of the turmoil which is near at hand as the barrier of Gog and Magog has been opened like it, and he (in order to explain it) made a ring with the help o his thumb and forefinger. I said: Allah’s Messenger, would we be destroyed despite the fact that there would be pious people amongst us ? He said: Yes, when the evil would predominate.

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Book 41, Number 6884:

This hadith has been narrated oil the authority of Zuhri with a different chain of transmitters.

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Book 41, Number 6885:

Abu Huraira reported Allah’s Apostle (may peace be upon him) as saying: Today the wall (barrier) of Gog and Magog has been opened so much, and WUhaib (in order to explain it) made the figure of ninety with the help of his hand.

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Chapter 2 : THE SINKING OF AN ARMY IN THE EARTH WHICH WOULD ATTACK THE HOUSE

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Book 41, Number 6:

Harith b Abi Rabi’a and ‘Abdullah b. Safwan both went to Umm Salama, the Mother of the Faithful, and they asked her about the army which would be sunk in the earth, and this relates to the time when Ibn Zubair (was the governor of Mecca). She reported that Allah’s Messenger (may peace be upon him) had said that a seeker of refuge would seek refuge in the Sacred House and an army would be sent to him (in order to kill him) and when it would enter a plain ground, it would be made to sink. I said: Allah’s Messenger, what about him who would be made to accompany this army willy nilly? Thereupon he said: He would be made to sink along with them buf he would be raised on the Day of Resurrection on the basis of his intention. Abu Ja’far said.’ This plain,ground means the plain ground of Medina. Continue reading