Measuring the Capacity of the Ṣāʿ (PDF)

Amjad M Mohammed

Abstract

There are a number of weights and capacities which have been specifically mentioned in the body of hadith; some are related to acts of worship and so make it necessary to act upon the exact amount. There are a number of papers written on this topic (Muhammad, 2001) (al-Kurdi, 2005); however our study will be more focused. The one of particular interest in this discussion is the Ṣāʿ which is used to calculate the ṣadaqa al-fitr, the fidya for not keeping fasts and also as kaffāra (expiation) of sins. (Hasan Hallāq, 2007)

There are three types of means to determine quantities recorded from the days of the Prophet may Allah send salutations and peace upon him; waẓn (pl. al-Awẓān) weight, qiyās (pl. al-Aqyisa) measure and kayl (pl. al-Akyāl) capacity. Our focus is going to be on the latter which is kayl (capacity) in determining the quantity of a ṣāʿ; we will however touch on a number of al-Akyāl and al-Awẓān when determining it as some are its components.

British Deobandi view on integration assimilation extremism hatred and terrorism (PDF)

Amjad M Mohammed

This PDF is a companion to this video series: https://www.youtube.com/channel/UCgrg3NWDT_TRt-7H1PX1Bfg

Recent Hanafi Fatawa in the British Context (PDF)

Amjad M Mohammed

Abstract

The word ‘Muftī’ has been introduced into the English language, and British way of life in general for that matter, due to the indigenous Muslims whose home is Britain after their economic-migrant forefathers established themselves several decades ago. A mufti serves the community by answering religious questions put to him/her by issuing fatāwā (legal edicts); this is the classical definition of the role in political-majority Muslims’ states (Dār al-Islām) who assisted in the smooth administration of the state, hence other individuals fulfilled the roles of judges, imāms, faqīs etc. In 22 nd century Britain the situation is much different hence a mufti is required to wear many hats, (both literally and metaphorically!) he is usually the local imām, a social counsellor, adjudicator, advisor, teacher, community leader and spokesperson and even a dream interpreter!

Generally, the questioner (mustaftī) is a member of the Muslim community, however there are a substantial number of requests from organisations who deal with Muslims, for instance, family law solicitors, waqf (trusts) institutes and public bodies, like educational institutes and HM Prisons. The questions can take all forms of correspondence from an informal chat in the corridor of a mosque, a text message on a mobile phone to a letterheaded request from a recognised organisation.

This paper is split into two parts the first deals with the questions posed within Britain to a British born and raised mufti, whereas the second part investigates in detail the inherent flexibility within the Ḥanafī Law School to allow fatāwā to be issued in order to facilitate Muslims to integrate within a multicultural society like Britain.

Epistemological Crisis within the House of Traditional Islam (PDF)

Amjad M Mohammed

Abstract

The fundamental sources of Islamic Law are the Qur’ān, which are the actual Words revealed by Allah to man via Prophet Muhammad and the Prophetic Traditions the Hadīth. However, the key question that arises is how should God’s Words be interpreted by man, if at all? There are three general trends religious scholars have adopted when engaging in the study of Allah’s Words; they can be comfortably divided into,

  • Literalism
  • Liberalism
  • Traditionalism

The first requires no premises, principles or attitudes, as the scholars’ input is kept to a bare minimum if not completely eradicated. In this model no interpretation is permitted as God’s Words are not open to deliberation and conjecture but rather have to be accepted on face value or the One who has spoken them is the only being that can explain what it is that He meant by the Words He uttered; as the latter is no longer an option with the passing of the last Messenger, the first is the only valid case. The paper will investigate the remaining interpretive models in order to detail their foundations, their theoretical basis and how they are utilised to obtain the truth, which is to determine God’s Intentions.

The paper will initially discuss the concept of truth related to my study and then detail the two dominant epistemological models whose methods are utilised in order to determine the truth; the paper is completed by the Conclusion, which summarises the key findings.