Sunnah: The Prophetic Paradigm

In this study, we shall begin by defining the terms ‘hadith’ and ‘Sunnah’ and the position they occupy in Islam. Subsequently, we shall state the arguments against the authenticity of hadith and present our conclusions.

Hadith

Hadith, linguistically is speech/news/information. Technically, it is the sayings, actions, tacit approvals, character and circumstances of the Prophet Muhammad, Allah bless him and give him peace, his Companions [ṣaḥābah] and Followers [tāb‘īn] [S. Usmani 2003:2, Dihlawi 1368 A.H.:1, Lucknowī 1997:32-33]. It includes all narrations about the Prophet’s birth, physical appearance, and the statements, actions and silent approvals of the latter two. Continue reading

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Shah Waliullah: Training the Traveller of the Spiritual Path

The training of travellers has successive stages. Firstly, he must correct his beliefs. Thus when an individual is desirous of the divine path, first command him to correct his beliefs, according to the creed of the pious forebears.

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Ramadan of Shaykh Asad Madani

Shaykh As‘ad Madani was the son of Shaykhul Islam Husain Ahmad Madani and was a descendant of the Prophet Muhammad [Allah bless him and give him peace] through his grandson Husayn [Allah be well pleased with him]. He taught at Darul Uloom Deoband in his early years and was the President of the Jamiat Ulama-e-Hind.

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Politics in Social Research

Can social research be conducted in an objective way? We need to address this question in order to get a true picture of social research.

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On Sufism

On Sufism

The aim of the Path is “That you worship Allah as if you are seeing Him” [Muslim vol.1:27, Bukhari vol.1:12]. This is the paths primary goal. This in turn ultimately results in gaining divine pleasure.

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The Hanafi Legal School

Levels of texts

The foundational books in the Hanafī school fall into three categories:

1] Ḍāhir al-Riwāyah or al-Aṣl

2] Nawādir

3] Nawāzil or Wāq’iāt or Fatāwā

Ḍāhir al-Riwāyah consists of the six canonical books of Muhammad ibn Hasan Shaybānī. They have been transmitted from him through multiple contiguous chains of transmission [tawātur or mashhūr]. These six canonical books are: Jām’i al-Ṣaghīr, Jām’i al-Kabīr, Siyar al-Ṣaghīr, Siyar al-Kabīr, Ziyādāt and Mabsūṭ. They all contain narrations of Imams Abu Hanifah, Abu Yusuf and Muhammad and at times contain narrations of Abu Hanifahs other students like Hasan ibn Ziyad and Zufar. 

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The Sleep Program

 

Sleep has always been troublesome for many people. Not getting good wholesome sleep affects us both psychologically and emotionally. Here are five points to that will help getting a good nights rest:

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Sayyid Habeeb Ullah Madani

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Shaykhul Islam Husain Ahmad Madani writes about his father, Sayyid Habeeb Ullah that in the field of taweez and amaliyaat he had notable skill and complete expertise. He used to mention, ‘There was a time when I had become so proficient that I used to write naqsh myself for curing illnesses and benefits were derived from them.’ At the time when my father granted me verbal ijazah to practice amaliyat and nukoosh, he added, ‘I have fulfilled the zakaah required for all the amaal within this common place book (his own hand-written compilation). There is no need for you to fulfil the zakah. I present you with ijazah; however, it will be better for you to carry out all the amaal in my presence once. Unfortunately, owing to my insolence and idleness I avoided this opportunity because I considered it an exertion and gave precedence to my Ilmi commitments. I was left regretting my decision thereafter.

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A Grandmother Departs…

41917-A-Grandmother‘Amr ibnul ‘Aas states that the Messenger of Allah used to give me attention, and spoke to me in a manner, that I began to feel that I was the best among the community (Shamail of Tirmidhi:338)

 

20th December 2015 was a sad day for my family and I. My maternal grandmother, or Amma ji, as I was wont to call her, sadly left this world. She leaves behind a husband, sons, daughters, numerous grandchildren, great grandchildren and many other well-wishers and friends.

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Hadith vs. ‘Amal

mosqueImam Malik wrote a letter to Layth b. Sa’d saying:

“It has come to my notice that you give decisions on religious matters which go against   the position of the scholars of this city of ours. You are a leading scholar, a man of position and eminence in your area. People need you and trust you in your decisions. Because of this you must fear for yourself and tread the path that is likely to take you to safety. Continue reading

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Tradition & Change: To Reform or not to Reform?

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Tradition is here defined as an intellectual tendency or social perspective of continuing the preservation of values, statements, norms and the like from one generation to the next. In contrast, modernity is the social outlook on life which is inclined to break with tradition. It is driven by the force to repudiate traditional values, customs and beliefs in favour of more radical ideas. A delineating feature of modernity is constant change whilst tradition is identified by continuation. Where do we stand regarding these two polarities as religious people?

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Religion vs Secularism

0bf85ece-2299-4e49-89d1-a97dcc5473d8-2060x1236What conventional wisdom promotes and dictates is the assumption that religion is an outdated weltanschuuang. It presupposes the reality of secular ideals vs. the myth of religion. It assumes the necessity of secularism versus the threat of religion. Much of the foreign policy of the last decade or so, and now with Theresa May and David Cameron’s new terrorism Bill, is underpinned by an assumption that somehow secularism is a saviour of religion. It sees religion as a dangerous phenomena and therefore it is in need, or more correctly, there is a necessity for it to be tamed. Continue reading

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Retiring the Word ‘Terrorism’: J. Dorsey

 

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Do Muslims Belong in the West?

In this discussion, Talal Asad identifies the problematic ways in which the presence of Muslim communities in Western contexts has been characterized in response to outbreaks of violence such as the recent events in Paris. Asad argues that many of the critiques to which Muslims are subjected, namely their dependence on transcendent forces, also inhabit the intellectual assumptions of secular and atheist commentators.  He further expresses the need to examine Islam as a “tradition” in order to avoid precisely the types of sweeping generalizations and focus instead on the complexities and particularities of the various ways in which Islam is lived. The inability to historicize Islam as a tradition has played into the calls for a “reform” of the religion and resulted in the inability to confront the underlying causes of the recent eruptions of violence. This interview was conducted in New York on 17 January 2015. It was later transcribed for publication. Click here

 

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