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For too long now, the Qur’an and the Sunnah, great sources of strength, purity, knowledge and inspiration for the Ummah, have not been adequately tapped. Skirting their peripheries or over-dwelling on one or two of their multifarious facets and tributaries has done a disservice to the immense potential of the fountainhead, while denying the Ummah- indeed the whole world- innumerable benefits from them. Now that the Ummah is becoming increasingly aware of its own problems as well as latent powers, and yearns to revive its leading role in the forging of history and cilization, the issue of drawing on the wellspring becomes more relevant and urgent. Revisiting these two sources is no longer a scholastic, academic, nostalgic, or escapist indulgence, but a great journey of discovery that promises untold rewards. Paradoxically, the journey through the resplendent pages of the Qur’an and the Sunnah to a time and place in the past should yield a more mature awareness of the dynamics of social and historical change and a human being’s role on earth, honing and sharpening the Muslims’ capacity to deal with the demands of the present moment and the challenges of the future. Suggestions for a new reading of the Qur’an and the Sunnah have been put forward from Islamic and other angles in the recent years. In this book Dr. Al-Alwani and Dr. Khalil, two well-known Muslim thinkers, contribute their views for a proper approach to these sources from within the Islamic framework.
This work studies the position of the Sunnah in Islam and its fundamental relationship to the Qur’an. The author carefully examines the sensitive issue of the development of the oral and written traditions, the problems scholars faced despite painstaking work verifying the authenticity of reports, the character of narrators, etc. and the ever growing complexity of a body of narratives that were making the simplicity and clarity of the Prophet’s life, words, and actions, a burgeoning maze of information. Taking the praiseworthy intention and effort to emulate the Prophet into account, the author nevertheless makes the case that once the Sunnah had been collected, the Muslim community began to neglect the Qur’an in favor of narrations of what the Prophet had done and said on the pretext that such narratives “contained” the Qur’an. Eventually they then abandoned the Sunnah narratives in favor of Islamic jurisprudence on the pretext that Islamic juristic texts tacitly included both the Qur’an and the Sunnah. It is with the aim of restoring the relationship between the two that this work has been written, that is, the Prophetic Sunnah must be tied inextricably to the Qur’an in a way that allows for no contradiction or conflict between the two, to avoid misapplication and abuse of hadith, and to meet the requirements and challenges of a new age.
In 1105, six years after the first crusaders from Europe conquered Jerusalem, a Damascene Muslim jurisprudent named ’Ali ibn Tahir al-Sulami (d. 1106) publicly dictated an extended call to the military jihad (holy war) against the European invaders. Entitled Kitab al-Jihad (The Book of the Jihad), al-Sulami’s work both summoned his Muslim brethren to the jihad and instructed them in the manner in which it ought to be conducted, covering topics as diverse as who should fight and be fought, treatment of prisoners and plunder, and the need for participants to fight their own inner sinfulness before turning their efforts against the enemy. Al-Sulami’s text is vital for a complete understanding of the Muslim reaction to the crusades, providing the reader with the first contemporary record of Muslim preaching against the crusaders. However, until recently only a small part of the text has been studied by modern scholars, as it has remained for the most part an unedited manuscript. In this book Niall Christie provides a complete edition and the first full English translation of the extant sections (parts 2, 8, 9 and 12) of the manuscript of al-Sulami’s work, making it fully available to modern readers for the first time. These are accompanied by an introductory study exploring the techniques that the author uses to motivate his audience, the precedents that influenced his work, and possible directions for future study of the text. In addition, an appendix provides translations of jihad sermons by Ibn Nubata al-Fariqi (d. 985), a preacher from Asia Minor whose rhetorical style was highly influential in the development of al-Sulami’s work.
This excellent book is translated from the original Arabic book 'Nidham ul Islam' by Sheikh Taqiuddin An Nabahani, an Islamic jurist, 'alim, writer and the founder of Hizb ut-Tahrir - the largest Islamic global political party under a single leadership. It lays out the fundamentals to develop a strong Islamic personality and da'wah carrier. It begins with laying the foundation by explaining the correct way to belief. It proves the existence of a creator intellectually and the Quran as the final revelation sent to humanity by Allah (swt). It then goes on to clarify the important creedal concept of Al-Qada wal Qadar (fate and destiny), which is often held in a vague or confused manner. The third chapter, its largest concentrates on explaining the different ideologies that exists namely Capitalism, Communism and Islam highlighting the differences between them giving the reader a clear framework to understand the world that we live in. After having laid the basis for the correct belief, intellectual and political thinking, it then moves onto address the key Islamic legal principles. The short chapters are intended to focus on the most important aspects such as Usuli subjects like the meaning of Hukm Shar'i, the types of ahkam shariah, Sunnah and emulating (ta'assi) the actions of the Messenger (saw). The last section of the book also clarifies misconceptions regarding spirituality and morals according to Islam as well as articulating the need for a constitution for the future Islamic state.
This volume provides an overview of the nature and scope of the concept of Sunna both in pre-modern and modern Islamic discussions. The main focus is on shedding more light on the context in which the term Sunna in the major works of Islamic law and legal theory across all of the major madhahib was employed during the first six centuries Hijri.
Khaled Abou El Fadl, a prominent critic of Islamic puritanism, leads off this lively debate by arguing that Islam is a deeply tolerant religion. Injunctions to violence against nonbelievers stem from misreadings of the Qur'an, he claims, and even jihad, or so-called holy war, has no basis in Qur'anic text or Muslim theology but instead grew out of social and political conflict. Many of Abou El Fadl's respondents think differently. Some contend that his brand of Islam will only appeal to Westerners and students in "liberal divinity schools" and that serious religious dialogue in the Muslim world requires dramatic political reforms. Other respondents argue that theological debates are irrelevant and that our focus should be on Western sabotage of such reforms. Still others argue that calls for Islamic "tolerance" betray the Qur'anic injunction for Muslims to struggle against their oppressors. The debate underscores an enduring challenge posed by religious morality in a pluralistic age: how can we preserve deep religious conviction while participating in what Abou El Fadl calls "a collective enterprise of goodness" that cuts across confessional differences? With contributions from Tariq Ali, Milton Viorst, and John Esposito, and others.