Islamic Revival

Ustadh Mohammed Ali provides and explanation of the ayah “Whosoever does not rule by that which Allah has revealed they are the oppressors”. Ustadh Mohammed Ali completed a Masters in Islamic Studies, and has studied numerous Islamic sciences in the Middle East including Arabic, Aqeedah, usool ul-fiqh and other Islamic sciences.Holds numerous ijaazaat in classical books. Has taught Hanafi Fiqh, Arabic and Aqeedah to students in the UK. Source

Islam orders the Muslims to implement the rules and laws laid down by Allah (swt), and that the sovereignty belongs to Allah (swt) alone. This is known by necessity in Islam, as Allah (swt) has told us: وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْكَافِرُونَ Whosoever rules by other than what Allah hath revealed: such are disbelievers.  (Q. 5:44 ) However, electing candidates for and even participating within  kufr  systems is justified today through a number of spurious arguments which have either no or an extremely weak basis in Islamic jurisprudence.  Some of these common arguments are listed below with brief responses: 1.   The Prophet Yusuf (as) participated in a non-Islamic system, as a minister : Even if such an assertion were true (and there is nothing to substantiate such a claim), according to the majority of Usul scholars, the Shari`ah of those before the time of the Prophet Muhammad (peace and blessing be upon him), is not considered to

The following are some reflections by Sheikh Mohammad Akram Nadwi delivered during a course on the topic recently. Today I will be talking about the maqasid of the Shari’ah. My main focus will be the argumentation, the reasoning, of great jurists of the early period. I will try to give the reasons, partly philosophical and partly historical, for the differences on this issue between the early and contemporary jurists. But I want to begin by explaining why it is important for us to be reflecting on this topic now. Many people, including some very learned and pious Muslims with the best of intentions, use the concept of maqasid to justify the acceptance by Muslims of legal norms and regulations which they consider to be authentically Islamic rulings or fully compatible with authentically Islamic rulings. In other words, they use the concept of maqasid as a source of Islamic law. They use it as a means of entering into the Shari’ah certain laws, for example the laws dealing wi