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VISION • Produce huffaz (memorizers of the Quran) and ‘ulama (scholars) • Offer a full ‘Alim program (6 years) on a full - time schedule • Host seperate campuses for both brothers & sisters • Provide boarding facilities for non-local students • Connect the Muslim masses to the ‘Ulama (scholars) Inshaa Allah SUPPORT US “The Ùlama’ are the heirs of the Prophets, and the Prophets leave neither Dinar (gold coins) nor JOIN OUR $5 MONTHLY Dirham (silver coins). They only leave CAMPAIGN! WWW.CJIIS.ORG/MONTHLY knowledge as an inheritance. So whoever takes it takes an abundant portion. “ OR -Abu Dawud DARUL MAKE A ONE TIME DONATION WWW.CJIIS.ORG/DONATE ULOOM CONTACT US CENTRAL www.cjiis.org JERSEY [email protected] (908) 547 0334 CENTRAL JERSEY INSTITUTE OF ISLAMIC SCIENCES INC. ‘Alim Program (Brothers) CURRENT The Àlim Program is a comprehensive study of the Islamic sciences, which allows OFFERINGS students to go beyond the basics of Islam and begin their journey treading the path Advanced Hifz Program (Boys) of the Ùlama (scholars)’ The Advanced Hifz course is dedicated to teaching students the memorization of the We currently offer the first two years of entire Holy Qur’an while simultaneously the part-time ‘Alim program for brothers. educating students on the essentials of Subjects taught in the part - time ‘Alim Islam. Advanced HIfz includes: program include: Arabic garmmar, Arabic • 5 Hours a Day of Exclusive Memorization morphology, Arabic literature, Islamic Law, Time Beliefs & Creed, Manners, History, & Tajweed • Integrated Study of Islamic Sciences • Complementary App for Hifz Monitoring Adult Literacy Online • Fully Accredited Online Academic Adult Literacy is our educational initiative Education for adults. Over the course of four years with Adult Literacy, you will firmly grasp OVERVIEW Tarbiyyah Programs (Girls & Children) the necessary knowledge needed to live an CJIIS is a non-profit organization in the Visit www.cjiis.org for more Islamic life today. state of NJ which was founded in Ramadan information 1441 (May 2019) upon the instruction of Mufti Ebrahim Desai (Damat Barakatuh) of Darul Iftaa Mahmudiyyah (South Africa) and upon the approval of Dr. Ismail Memon Madani (Damat Barakatuh) of Darul Uloom Al - Madania & Darul Uloom Canada. Our aim is to connect the Muslim masses to the Ùlama’ (scholars) through formal classes on our campus, sessions at Masajid, universities, and anywhere we can reach. BOARD OF ‘ULAMA Mufti Bilal Mohammad Mawlana Dr. Mateen Khan Mawlana Numaan Cheema Mufti Sulayman Yusufi.

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From the Editor
EDITORIAL STAFF From the Editor ELIZABETH SKINNER Editor Happy New Year, everyone. As I write this, we’re a few weeks into 2021 and there ELIZABETH ROBINSON Copy Editor are sparkles of hope here and there that this year may be an improvement over SALLY BAHO Copy Editor the seemingly endless disasters of the last one. Vaccines are finally being deployed against the coronavirus, although how fast and for whom remain big sticky questions. The United States seems to have survived a political crisis that brought EDITORIAL REVIEW BOARD its system of democratic government to the edge of chaos. The endless conflicts VICTOR ASAL in Syria, Libya, Yemen, Iraq, and Afghanistan aren’t over by any means, but they have evolved—devolved?—once again into chronic civil agony instead of multi- University of Albany, SUNY national warfare. CHRISTOPHER C. HARMON 2021 is also the tenth anniversary of the Arab Spring, a moment when the world Marine Corps University held its breath while citizens of countries across North Africa and the Arab Middle East rose up against corrupt authoritarian governments in a bid to end TROELS HENNINGSEN chronic poverty, oppression, and inequality. However, despite the initial burst of Royal Danish Defence College change and hope that swept so many countries, we still see entrenched strong-arm rule, calcified political structures, and stagnant stratified economies. PETER MCCABE And where have all the terrorists gone? Not far, that’s for sure, even if the pan- Joint Special Operations University demic has kept many of them off the streets lately. Closed borders and city-wide curfews may have helped limit the operational scope of ISIS, Lashkar-e-Taiba, IAN RICE al-Qaeda, and the like for the time being, but we know the teeming refugee camps US Army (Ret.) of Syria are busy producing the next generation of violent ideological extremists.
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Islamic Education in Myanmar: a Case Study
10: Islamic education in Myanmar: a case study Mohammed Mohiyuddin Mohammed Sulaiman Introduction Ìslam', which literally means `peace' in Arabic, has been transformed into a faith interpreted loosely by one group and understood conservatively by another, making it seem as if Islam itself is not well comprehended by its followers. Today, it is the faith of 1.2 billion people across the world; Asia is a home for 60 per cent of these adherents, with Muslims forming an absolute majority in 11 countries (Selth 2003:5). Since the terrorist attacks of 11 September 2001, international scholars have become increasingly interested in Islam and in Muslims in South-East Asia, where more than 230 million Muslims live (Mutalib 2005:50). These South-East Asian Muslims originally received Islam from Arab traders. History reveals the Arabs as sea-loving people who voyaged around the Indian Ocean (IIAS 2005), including to South-East Asia. The arrival of Arabs has had different degrees of impact on different communities in the region. We find, however, that not much research has been done by today's Arabs on the Arab±South-East Asian connection, as they consider South-East Asia a part of the wider Èast', which includes Iran, Central Asia and the Indian subcontinent. Indeed, the term `South-East Asia' is hardly used in modern Arab literature. For them, anything east of the Middle East and non-Arabic speaking world is considered to be Àsia' (Abaza 2002). According to Myanmar and non-Myanmar sources, Islam reached the shores of Myanmar's Arakan (Rakhine State) as early as 712 AD, via oceangoing merchants, and in the form of Sufism.
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Mufti.Ebrahim.Desai
IMĀM BUKHĀRI Rahmatullahi alayhi and his famous Al-Jāmi Al- Sahīh By MUFTI EBRAHIM DESAI Hafidhahullah Published By: Darul Iftaa Mahmudiyyah www.daruliftaa.net Tel +27 31 271 3338 Websites www.daruliftaa.net | www.askimam.org www.idealwoman.org | www.darulmahmood.net Twitter @Darul_iftaa | @MuftiEbrahim © 2020 All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by an information storage and retrieval system without permission from the publisher. # In the Name of Allah, the Most Gracious, the Most Merciful o _______________ III _______________ 1 _ NAME The full name of Imām Bukhāri (Rahmatullahi Alayh) was; Abu Abdullāh Muhammad ibn Ismaīl ibn Ibrahīm ibn Mughīra ibn Bardizba Al Ju’fī Al Bukhārī. _______________ III _______________ 2 _ BIRTH AND LINEAGE Imām Bukhāri was born on Friday (after Jumuah), on the 13th of Shawwāl, 194H. He was born blind. His mother would make excessive duā for him until one night she saw the Prophet Ibrahīm (alayhi salām) in her dream. The Prophet Ibrahīm (alayhi salām) gave her glad tidings that Allah had restored her son’s eyesight because of her excessive duā. Imām Bukhāri passed away on Friday, the 1st of Shawwāl, 256 H (the night before Eid al-Fitr). (Al-Hady al-Sāri – pg.477). Bardizba, the ancestor of Imām Bukhāri was a fire worshipper. In Bukhāra, Bardizba meant a farmer. Mawlānā Badr-e-Alam Sāhib stated that he met a Russian alim who pronounced it as Bardazba and he said that it means an expert.
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Muslim Sexuality in Secular and Religious Legal Discourse in India
Muslim World Journal of Human Rights Volume 4, Issue 1 2007 Article 7 THE TRANSNATIONAL MUSLIM WORLD,HUMAN RIGHTS, AND THE RIGHTS OF WOMEN AND SEXUAL MINORITIES Dual Subordination: Muslim Sexuality in Secular and Religious Legal Discourse in India Aziza Ahmed∗ ∗[email protected] Copyright c 2007 Berkeley Electronic Press. All rights reserved. Dual Subordination: Muslim Sexuality in Secular and Religious Legal Discourse in India∗ Aziza Ahmed Abstract Muslim women and Muslim members of the Lesbian, Gay, Bisexual, and Transgender (LGBT) community face a specific form of dual subordination in relation to their gender and sexuality. A Muslim woman might seek solace from India’s patriarchal religious judicial structures only to find that the secular system’s patriarchal structures likewise aid in their subordination and create a space for new forms of such subordination. Similarly, a marginalized LGBT Muslim might at- tempt to reject an oppressive religious formulation only to come to find that the secular Indian state might criminalize a particular form of sexuality. This analysis explores how Indian laws “give meaning” to sexuality through the legal structures manifested by state and religious regula- tory bodies and argues that both religious and state legal institutions need to be reformed to create a legal environment that furthers rather than inhibits a full realization of sexual rights. KEYWORDS: India, Islamic Law, LGBT rights, human rights ∗Aziza Ahmed holds a law degree from the University of California, Berkeley and a MS in Popu- lation and International Health from the Harvard School of Public Health. She has worked with the Planned Parenthood Association of South Africa and was a former consultant for the United Na- tions Development Fund for Women (UNIFEM), the United Nations Children’s Fund (UNICEF), and Development Alternatives with Women in a New Era (DAWN) in the Eastern Caribbean.
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MUSLIM EDUCATIONAL INSTITUTIONS] MTS: Darul ‘Ulum Zakariyyah – Deobandi Institutiond Darul-‘Ulums: Their Rationale
Muslim Higher Education in the Southern African Region: From Secular Tertiary Institutions to Darul ‘Ulums 1 MUHAMMED HARON UNIVERSITY OF BOTSWANA/ UNIVERSITY OF JOHANNESBURG INTERNATIONAL INSTITUTE OF ADVANCED ISLAMIC STUDIES: KUALA LUMPUR 29OCTOBER 2014 Paper delivered @ African Muslim Institutions of Higher Learning Duke University Oct 2013 African Continent Countries Regional Zones Muslim Higher Education AFRICAN INSTITUTIONS: FROM MOSQUES TO ISLAMIC UNIVERSITIES Agents of (Religious) Social Change FORMATION OF INSTITUTIONS Mosques: East Africa Nairobi Mosque Kampala Mosque Social Change: Theoretical Frame An all-embracing phenomenon; Generally the focus of sociological, historical, economic and political studies; and Reflects upon a set of positive dimensions that ‘social change’ generates within the educational environment (Arjomand 1986; McGuire 1997; Moosa 2009) Arjomand on Social Change Argued that educational institutions such as the Darul ul-‘Ulums (Deoband, India est. 1866) – also referred to as Muslim Theological Seminaries [MTS] and Islamic Universities (in Niger, Malaysia and Pakistan) not only asserted their Muslim identity (and generally flourished since their formation); but they also Revitalized their religious activities to such an extent that they extended their global reach beyond the imagination of the founding fathers of these institutions Also: Agents of Shari’ah Special the focus on theological and jurisprudential dimensions; and Reflects upon the role that MTS play as ‘agents’ of positive change in the
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The Darul Iftaa Report 2019 | 1440
DARUL IFTAA 2019 | 1440 REPORT BY: MUFTI EBRAHIM DESAI (HAFIDHAHULLAH) WWW.DARULIFTAA.NET | WWW.ASKIMAM.ORG | WWW.IDEALWOMAN.ORG 1 THE DARUL IFTAA REPORT 2019 | 1440 In the Name of Allah, The Most Gracious, The Most Merciful. اﻟﺤﻤﺪ ﻟﻠﻪ وﻛﻔﻰ واﻟﺼﻼة واﻟﺴﻼم ﻋﲆ ﻋﺒﺎده اﻟﺬﻳﻦ اﺻﻄﻔﻰ Most Respected Muiyaan, Ulama, and Honourable Guests, Assalaamu Alaykum Warahmatullahi Wa Barakatuh, Alhamdulillah, it is the grace of Almighty Allah Ta’ala that He has granted us Tawfeeq to engage in the service of Deen. We make Dua that Allah Ta’ala forgive our short- comings. We make Dua that Allah Ta’ala grant us Ikhlas in whatever we do. We make Dua that Allah keep us engaged in the service of Deen till the end. Aameen. Alhamdulillah, this year, we have 18 Ulama qualifying as Muis. ey will be receiv- ing certicates for completing the two-year Iaa course. ey will also receive certi- cates for completing the Islamic Finance Economics course. GRADUATING STUDENTS e sequence of the names are according to the age of the students. e names are not called out based on merit. e graduating students are: 2 THE DARUL IFTAA REPORT 2019 | 1440 1. Mui Mahomed Yasser Mahomed Iunus Mahomed Hussen Mozambique Graduated from - Darul Uloom Newcastle 2. Mui Anas Ullah Sharie India Graduated from - Darul Uloom Deoband 3. Mui Faizal Dhada United Kingdom Graduated from - Al Kawthar Academy. He also completed his degree in law. 4. Mui Hussein Muhammad Tanzania Graduated from - Madrasah In'aamiyyah, Camperdown 5. Mui Muhammad Shabbir Patel Zambia Graduated from - Darul Uloom Azaadville 6.
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Introduction to Hadīth
o _______________ III _______________ INTRODUCTION TO HADĪTH By MUFTI EBRAHIM DESAI Hafidhahullah 2 Published By: Darul Iftaa Mahmudiyyah www.daruliftaa.net Tel +27 31 271 3338 Websites www.daruliftaa.net | www.askimam.org www.idealwoman.org | www.darulmahmood.net Twitter @Darul_iftaa | @MuftiEbrahim © 2020 All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by an information storage and retrieval system without permission from the publisher. 3 o _______________ III _______________ INTRODUCTION TO HADĪTH 4 o 5 # In the Name of Allah, the Most Gracious, the Most Merciful 6 _______________ III _______________ TABLE OF CONTENTS Literal meaning of ‘Hadīth’ | 9 Technical definition of ‘Hadīth’ | 10 Subject matter of Hadīth | 13 Aims and Objectives of Hadīth | 14 The basis of the word Hadīth | 15 Virtues of studying Hadīth | 17 Authority of Hadīth and answers to those who object to Hadīth | 19 Compilation of Ahādīth | 24 Different types of books in Hadīth | 37 Categories of Hadīth Compilations according to Sihah (Authenticity) | 52 Some famous scholars and authors in the field of Hadīth | 63 Category of the narrators of Hadīth | 79 Different ways of obtaining Hadīth | 83 Some rules pertaining to declaring a Hadīth – Sahīh and Da’īf | 85 Imām Abu Hanifa Rahimahullah and Hadīth | 89 7 8 o _______________ III _______________ Literal meaning of ‘Hadīth’ The word Hadīth is singular and means kalām (speech). The plural is Ahādīth. 9 o _______________ III _______________ Technical definition of Hadīth The fuqahā (jurists) and muhaddithīn (traditionists and experts in Hadīth) differ in their definitions of Hadīth.
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Asmal Fatima 2015.Pdf (1.232Mb)
Demystifying the Muslimah: changing subjectivities, civic engagement and public participation of Muslim women in contemporary South Africa Fatima Asmal A dissertation submitted in fulfilment of the requirements for the degree of Master of Social Sciences (Masters) in the Programme of Historical Studies, School of Social Sciences, College of Humanities, University of KwaZulu-Natal, 2015 1 I, Fatima Asmal (941300984), hereby declare that this is my own work and that all sources that I have used have been acknowledged and referenced. No part of the dissertation has been submitted for any other degree. Any views expressed in the dissertation are those of the author and are in no way representative of those of the University of KwaZulu-Natal. The dissertation has not been presented to any other University for examination, either in the Republic of South Africa, or overseas. Signature: Date: 2 ABSTRACT Demystifying the Muslimah: changing subjectivities, civic engagement and public participation of Muslim women in contemporary South Africa This study interrogates the validity of generalisations about Muslim women. While Islam is undoubtedly important in the lives of most practising Muslim women, rather than regarding their actions and behaviours as governed by Islamic law, the study seeks to historicise their experiences through a life history approach of five women engaged in the civic life of their communities (however widely this may be defined) and in public participation in various ways. Using oral history as a methodology, it investigates what drew these women to civic participation; the nature of their participation in terms of the organisations they are members of and the activities they are involved in; the stimulus for civic engagement and public participation and their achievements in this regard as well as the impact of participation on their identities and subjectivities.
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Books and Materials……………………………………………………………………Page 3
Darul Uloom Online I N S T I T U T E O F I S L A M I C S T U D I E S Course Catalog 2014 ‐ 2020 www.darululumonline.org Content Introduction…………………………………………….………………………………Page 1 Programs……...………………………………….…………………………………….Page 2 Medium of Instruction………………….………………………………………………Page 3 Books and Materials……………………………………………………………………Page 3 Tuition and Fees…………………………………………..……………………………Page 3 Curriculum………………………………………….………………………………….Page 4-11 Year 1…………………………….…………………………………….Page 4-5 Year 2…………………………….…………………………………….Page 5-6 Year 3…………………………….…………………………………….Page 7-8 Year 4…………………………….…………………………………….Page 8-9 Year 5…………………………….…………………………………….Page 10 Year 6 - Dawrah………………….…………………………………….Page 10-11 Introduction Darul Uloom Online is a web based Islamic institute. It is a continuation of the chain of sacred .that have transferred the legacy of knowledge from one generation to another (ﻣﺪارس) schools This online institute was founded to preserve and deliver knowledge to men and women of all ages from all over the world. It follows a comprehensive, five year Alim Preparatory Course, and th the final 6P P year dawrah Hadith, covering the following subjects: • Arabic Grammar (Syntax and Morphology) • Arabic Literature (Speech, Composition, and Rhetoric) • Islamic Theology ('Aqidah) • Principles of Islamic Jurisprudence (Usul al-Fiqh) • Fiqh (Jurisprudence) • 'Ulum al-Hadith (Sciences of Hadith Interpretation) • Hadith (Prophetic Traditions) • Usul al-Tafsir (Principles of Exegesis) • Tafsir al-Quran (Exegesis) • Sirah (Prophetic Biography) A group of designated Islamic scholars have designed the curriculum to suit the schedules of even the busiest students. Imagine studying the Alim course in the traditional way right from your home under highly educated and designated scholars of Islam. Imagine joining them through live video conferencing and being among those who followed the command of the Prophet (PBUH): one who is present must convey (the knowledge) to one who is absent.
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1 an Exploration of the Viability of Partnership Between Dar Al-Ulum
An exploration of the viability of partnership between dar al-ulum and Higher Education Institutions in North West England focusing upon pedagogy and relevance Final Report Ron Geaves, Liverpool Hope University Introduction and Background Religious education in faith schools has been subject of contestation for several decades and is arguably most acutely experienced in the Muslim faith school sector. The debates are framed within ongoing and continuous educational theorization of the role of religious education in the school curriculum; the role of faith schools and in the case of Muslim faith schools, political concerns over integration. Muslim faith schools were likely to find themselves at the forefront of government identification of schools ‘as a tool for tackling extremist opinion and ideology’ in the 2008 Prevent Strategy, whose primary focus was the prevention of militant Islamic terrorism.1 In the case of the Deobandi dar al-ulum (Muslim seminary),2 a sector with approximately thirty institutions in Britain, primarily concerned with delivering a seventeenth century religious curriculum formulated in India, known as the Dars-i Nizami,3 these debates become focused around relevance with regard to both pedagogical styles of delivery and the content of the curriculum. Although the project that provided the field research for this article was primarily concerned with the practical obstacles that might stand in the way of possible partnerships between the dar al-ulum and HE/FE sector institutions with regard to the accreditation of the final two years of the curriculum (post ‘A’ Level), it was able throw light on the concerns with regard to relevance and pedagogy.
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Shari'ah Advisor, Mufti Ebrahim Desai
Mufti Ebrahim Desai 1. Mufti Ebrahim Desai is the Ameer of Darul Iftaa Mahmudiyyah – based in Sherwood, Durban. 2. He was born in Richmond, Natal. He completed his Hifz by the renowned Hafiz Abdur Rahman Mia Saheb (Rahimahullah) at Mias Farm. 3. He studied his Aalim/ Mufti course on Dabhel, Gujrat in India. 4. Mufti Saheb trains students to become Muftis. Ulama who qualify from local Darul Ulooms and abroad, from the UK, US, Canada and many parts of Africa enrol at the Darul Iftaa to study the Iftaa course. 5. Many of Mufti Sahebs students have esablished Darul Iftaas in many parts of the world and affiliated to Darul Iftaa Mahmudiyyah. Many students of Mufti Saheb have their own Fatwa website. 6. Mufti Saheb has been issuing Fatwas for over 25 years. 7. He is also the Head of the Fatwa Department of KZN Jamiatul Ulama (The Counsil of Muslim Theologians) for 25 years. Mufti Saheb was appointed at that position by Moulana Yunus Patel (Rahimahullah) and Moulana Abdul Haq Omarjee (Rahimahullah). 8. Mufti Saheb is the Head of the Judicial Committee of KZN Jamiatul Ulama (The Counsil of Muslim Theologians) for the past 25 years. 9. Mufti Saheb is the Guest of the world renowned Askimam.org website which serves over 123 countries in the world. The Askimam.org site hosts approximately over 40,000 rulings with approximately 80,000 hits daily. 10. Mufti Saheb has published numerous articles. He recently compiled Contemporary Fatatwa comprising of three volumes which is avalible at the Daul Iftaa. 11. Mufti Saheb has been included in The 500 Most Influential Muslim in the World for many years.1 12.
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1 Contemporary Wahhabism Rebranded As Salafism
FIl se peut q ue quelqu ’un d ise : FIl se peut q ue quelqu ’un d ise : Contemporary Wahhabism rebranded as Salafism: the issue of interpreting the Qur’anic verses and hadith on the Attributes of God and its significance Submitted by Namira NAHOUZA to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Arab and Islamic Studies, April 2009. This thesis is available for Library use on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any other University. (signature) ......................................................................................... 1 ABSTRACT This research studies the theology of those Wahhabis who have now named themselves Salafis. For the purpose of the study, they are referred to as the ‘Wahhabis-self-named- Salafis’ (WSNS). The thesis starts with the observation that the WSNS are usually studied from a political perspective, much less frequently a theological one. Recent research has identified that the theological background of all the different factions of the WSNS is one and the same. This is true for the WSNS who advocate a peaceful way to achieve their goals, as well as those who do not. This thesis aims to explore some of the theological issues that unify these factions. This research demonstrates that, because the WSNS are opposed to the very concept of interpretation of the Qur’an and the hadith, especially when these texts deal with important theological issues such as the Attributes of God, they have developed a vision of Islamic history which is entirely different from the one which had traditionally been accepted by most Muslim scholars and Western academics.
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