AL'i'tibba'a and the Principles of Fiqh of the Righteous Predecessors

Total Page:16

File Type:pdf, Size:1020Kb

AL'i'tibba'a and the Principles of Fiqh of the Righteous Predecessors Al 'I'tibaa'a Al 'I'tibaa'a AL 'I'TIBAA'A AND THE PRINCIPLES OF FIQH OF THE RIGHTEOUS PREDECESSORS SHEIKH WASIULLAH MUHAMMAD ABBAAS PROFESSOR OF HADEETH AND TEACHER IN THE MASJID AL HARAAM IN MAKKAH SAUDIA ARABIA TRANSLATED BY ABU ABDUR RAHMAN FARUQ POST DAR UL ITIBAA'A PUBLISHING 2013/1434 2 Al 'I'tibaa'a COPYRIGHT 2013 BY DAR UL ITIBAA'A PUBLICATIONS. ALL RIGHTS RESERVED. FIRST EDITION 2013/1434 IF ANY PART OF THIS PUBLICATION WOULD LIKE TO BE REPRODUCED OR DISTRIBUTED IN ANY FORM OR BY ANY MEANS PLEASE CONTACT DAR UL ITIBAA'A IN MAKKAH, SAUDIA ARABIA AT [email protected]. *DAR UL ITIBAA'A WOULD LIKE TO REMIND THEIR READERS THAT WE APPRECIATE THEIR SENDING ANY COMMENTS, SUGGESTIONS OR CORRECTIONS TO US SO THAT FUTURE EDITIONS CAN BE EDITED BEFORE REPRINTING. RESPONSES FROM OUR READERS ASSIST DAR UL ITIBAA'A IN CONTINUOUSLY STRIVING FOR EXCELLENCE AND PERFECTION IN PRODUCING AUTHENTIC TRANSLATIONS OF THE WORKS OF THE SCHOLARS OF AHL SUNNAH WA JAMAA'AH. PLEASE BE INFORMED THAT PROFITS ACQUIRED FROM THIS PUBLICATION WILL BE REINVESTED TO BE USED FOR EDITING AND INCREASING THE QUALITY OF OUR PUBLICATIONS WHEN REPRINTING. THIS BOOK WAS PRINTED FOR DAR UL ITIBAA PUBLICATIONS BY DAR US SALAM, 486 ATLANTIC AVENUE, BROOKLYN, NY 11217 TELEPHONE: (718) 625-5925 FAX (718) 625-1511 EMAIL: [email protected] VISIT US ONLINE AT WWW.DARUSSALAMNY.NET 3 Al 'I'tibaa'a Table of Contents Translators Note ................................................................................................................. 8 About the Author ................................................................................................................ 9 Introduction ...................................................................................................................... 26 Chapter One: Definition of al It’ibaa’a ........................................................................ 41 Part One: Creation of Mankind and the Reason for their Creation……………………………………………………………..………………………………………………………..43 Part Two: The Sending of the Messengers………………………………………………………………………………………………………………….44 Part Three: What is obligatory upon the nations with regards to the Messengers……………………………………………………………………………….…………………………………51 Part Four: The time period between the Prophet Muhammad and the Prophet who preceded him………………………………………………………………………………………………………..…....55 Part Five : The condition of the world when the Prophet Muhammad was sent to mankind……………………………………………………………………………………………………………………….57 Part Six: How The Companions learned and acquired the religion from the Prophet Muhammad……………………………………………………………………………………………………….…...…..72 Part Seven: Allah and His Messenger ordered with the imitation and following of the Prophet…………………………………………………………………………………………………………..……...……76 Part Eight: Methodology of the Companions when differing, after the time of the Prophet ………………………………………………………………………………………………………..……………..98 Part Nine: The changing of affairs after the best of generations…………………………...…..114 Chapter Two: Learning the Religion and the ‘fiqh’ of the Salaf…………..……….……….137 Part One: Obligation of learning the religion……………………………………………………………..138 Part Two: ‘ Fiqh’ in the religion………..………………………………………………..……………………….148 Part Three: Subsidiary Divisions of ‘fiqh’……...............………………………………………………..152 Part Four: Fundamentals and principles of ‘fiqh’ of the Companions……….………..…..….159 Part Five: The Fundamentals which the scholars of ‘fiqh’ used to base their rulings upon…………………………………………………………………………………………………….…………….....….165 4 Al 'I'tibaa'a Part Six: Seeking and giving religious verdicts and opinions………………..…….………….….193 Part Seven: That which is obligatory upon the one seeking a religious verdict…..….….196 Part Eight: Mufti’s obligation to give verdicts with the strongest and most preponderant view……………………………………………………………………………………………………………..….……….207 Part Nine : The Mufti’s knowledge of the different opinions……………………………………..212 Part Ten : The actions of the Mufti regarding the affairs which the religious opinions differ…………………………………………………………………………………………………..…..………………..215 Part Eleven : The Manners of the Mufti………………………….…………………………………..……..221 Closing Statements …………………………………………..……………………………………………………….222 Bibliography ………………………………………………………………………………………………………..…...223 Glossary of Terms ……………………………………………………………………………………………………..229 5 Al 'I'tibaa'a 6 Al 'I'tibaa'a A note from the author of the bookbook----SheikhSheikh Wasiullah Abbaas, may Allah preserve him: In the name of Allah the Most Merciful the Bestower of Mercy All praises are due to Allah the Lord of all creation and may the Prophet Muhammad ,his family, and all of the righteous and noble companions be mentioned amongst the heavens. As to what proceeds: Indeed the American brother Faruq Post mentioned to me that he translated the book ‘Al’Iti’baa’a and the Principles of Fiqh of the Righteous Predecessors’ into the English Language. I have known the brother Faruq for many years. I have known him to have sound aqeedah and upright conduct. He has graduated from the College of Da’wah, department of (Quran and Sunnah) and he is currently studying his Masters Degree in the department of the Sunnah (Hadeeth) in the University of Umm al- Qura. By the grace of Allah he is well- acquainted with understanding of the Arabic Language as well as understanding his native language which is English, according to what the American brothers have mentioned to me. Verily, I have given him permission to translate this book while expressing my thanks and gratitude to him and making supplication for him to be successful and be guided. Written by: Wasiullah ibn Muhammad Abbaas 1432/2/12 (January 6, 2012) Teacher in the Masjid al Haraam and Ustaadth in the University of Umm al Qura 7 Al 'I'tibaa'a Translators Note All praises are due to Allah and may the Prophet Muhammad’s name be mentioned within the heavens and may peace and blessings be sent upon him, his companions, his wives and all those who follow them in righteousness until the Day of Resurrection. Al It’ibaa’a and‘ (اع و أول اف) This book is an English translation of the book the Principles of ‘Fiqh’ of the Righteous Predecessors’ by the great noble scholar, muhaddith, faqeeh, professor sheikh Wasiullah ibn Muhammad Abaas, may Allah preserve him and raise his status in this world and the next. I depended upon the first (2010/1431h) ‘Dar ul Isqaamah’ prinng of this book while translang. I thank Allah, then sheikh Wasiullah for granting me the opportunity to translate this great treatise into the English Language and we ask Allah to make it beneficial for all who read it and act upon it. While translating this work I referred back to the sheikh numerous times in which the sheikh clarified some important points and made some slight additions and comments which are not found in the first edition of the Arabic version, but which I included in the English translation. Sheikh Wasiullah did the referencing for the majority of the prophetic narrations and narrations of the companions and also mentioned the authenticity of these narrations. Some of these refrences were moved to the footnotes for easier reading. I also consulted the Sheikh and requested to do biographies for some of the narrators, scholars and authors which were mentioned in the treatise, which the sheikh pleasantly obliged, may Allah reward him greatly. I also commented on some of the resources used in this treatise. Any comments added by the translator are indicated by (TN) within the footnotes. I also included a glossary of some of the terminology used in the treatise which can be found at the end of this work. In addition I also added on a brief biography of the sheikh which will enlighten readers as to who the sheikh is and what are some of his works. I ask Allah to accept this translation from me and place it on my scale of good deeds on the day when no wealth, children, friends nor spouse can aid me. Whatever the translation contains of truth is from Allah and whatever it contains of mistakes in the translation than verily it is from myself and the shaytaan and verily Allah, His Messenger, Islam and Sheikh Wasiullah are free from them and I seek Allah’s forgiveness. One in dire need of Allah’s guidance and forgiveness: Abu AbdurRahman Faruq Post 8 Al 'I'tibaa'a About the Author Name: He is Shaykh al-Allaamah Wasiullah ibn Muhammad Abbaas ibn Ahmad Abbaas Date/Place of Birth : Shaykh Wasiullah was born in this town of “Bherabhoj” on the first day of Jumaadaa al-Oolaa, 1367H (1948ce). His father’s name was Muhammad Abbaas Khaan, his grandfather’s name was Ahmad Khaan, and great grandfather’s name was Khush-Haal Khaan. Family: The grandfather of Shaykh Wasiullah, Ahmad Khaan, was the chief of his town, “Bherabhoj”, for a period of forty years. The internal affairs of this town were under his control. In other words, he was the interior minister of this town. Baytul-Maal was established, with which those in need were helped. In accordance to necessity, some people would be given cloth, some would be given food, and some would be given money. It was forbidden for any person to be out on the streets after midnight without due cause. The residents of this town would resolve their internal disputes amongst themselves rather than going to the central courts. If a dispute occurred, the elders would visit the town chief. The chief would hear from both sides and end the dispute between them. Shaykh Wasiullah’s ancestors are from a town close to the municipality of “Basti”, which falls under the district of “Basti” in
Recommended publications
  • A Textual Analysis of the Hadīths of Āishah's Age at the Time of Her Marriage to the Prophet Muhammad (Saw)
    A Textual Analysis of the Hadīths of Āishah’s Age at the Time of Her Marriage to the Prophet Muhammad (saw) “Hz. Âişe’nin Hz. Peygamber (s.a.v.) ile Evlendiğindeki Yaşına Sulaiman Kamal-deen OLAWALE, Dr.* Dair Hadislerin Metin Tenkîdi” Özet: Bu makale, Hz. Âişe’nin Hz. Peygamber ile söz kesildiğinde altı, zifafa girdiğine ise dokuz yaşında olduğuna dair hadislerin tenkîdî bir tahlîlini konu edinmektedir. Bu konuya dair hadisler İslâm’da, genellikle çocuk yaştaki çocukların evlendirilmesinin câiz olduğu inancına yol açmıştır. Bu meseleye yönelik, İslâm dünyasında karışık bir tepki meydana getirmiştir. Bazı kimseler Hz. Âişe’nin, Hz. Peygamberin eşi olarak evine girdiğinde dokuz yaşında olduğunda ısrar ederken, diğer bir kesim de on dokuz yaşında olduğunu savunmuştur. Sözkonusu yaklaşım, Kur’ân-ı Kerîm ve hadisler yanında tamamıyla el yazmaları, kitaplar, akademik dergiler, internet, dergiler gibi tamamen yazılı kaynaklardan hareketle ortaya konulmuştur. Bu çalışma, Hz. Âişe’nin yaşının hadislerin rivâyeti esnasında ciddi derecede yanlış rivâyet edildiğini ortaya koymaktadır. Kaldı ki, bu olayı tarihî verilere dayalı olarak anlatan rivâyetler güvenilirliğin üst düzeyinde değildir. Bu makale, konuyu nesnel bir noktadan ele almayı önermekte ve şayet Hz. Peygamber (s.a.v.) insanlık için bir modelse ve hayatı boyunca Kur’ân’a göre hayat sürdüyse ve Allah Kur’ân’da onun sağlam karakterine şâhitlik etmişse, onun altı veya dokuz yaşında, olgunlaşmamış, oyun çağında bir kız çocuğu ile evlenemeyeceği sonucuna ulaşmaktadır. Atıf: Sulaiman Kamal-deen OLAWALE, “A Textual Analysis of the Hadīths of Āishah’s Age at the Time of Her Marriage to the Prophet Muhammad (saw)”, Hadis Tetkikleri Dergisi, (HTD), XII/1, 2014, ss. 23-34.
    [Show full text]
  • From the Heart to the Heart
    From the Heart To the Heart A Letter to the Seekers of Truth from among the Shiahs From Shaykh ‘Uthman ibn Muhammad Al-Khamees (May Allah Preserve Him) Translated by: Ibn Abbas Al-Misri -First Edition- In the name of Allah, the Most Gracious, the Most Merciful To all those who are in search of the Straight Path, To all those who love Goodness, To all those who are seeking the Road to Paradise, To all those who truly love the Prophet’s Household May Allah be pleased with them, We grant them this gift, From the Heart to the Heart From the Noble Shaykh ‘Uthman ibn Muhammad Al-Khamees May Allah preserve him and reward him greatly for his efforts for Islam and Muslims 2 Table of Contents Translator’s Introduction ...................................................................................... 4 Acknowledgments ................................................................................................... 8 Author’s Introduction ........................................................................................... 11 The 1st Pause: Shedding a Tear for Tawheed ............................................ 13 The 2nd Pause: The Holy Quran ....................................................................... 20 The 3rd Pause: The Companions of the Messenger of Allah ................. 25 The 4th Pause: The Imamate ............................................................................ 39 The 5th Pause: Names ......................................................................................... 42 The 6th Pause: A pause with
    [Show full text]
  • In the Defence of the True Faith 1
    In The Defence Of the True Faith 1 In The Defence Of the True Faith In The Defence of True Faith Battle Expeditions, Peace Treaties and their Consequences in the life of Prophet Muhammad (Peace And Blessings of Allah be upon him) Taken from Al-Bidayah wan-Nihayah By: Ibn Katheer Translation & Researched By: Darussalam Research Center Copyright: Darussalam Publishers & Distributers SUNNICONNECT.COM We believe Islamic knowledge should be accessible to everyone especially in our fitan times where ignorance and immorality is widespread. This book is uploaded fi sabi lilaah for those who can’t buy this book for various reasons. If you have money please support the publisher by purchasing the original copy of this book. 2 In The Defence Of the True Faith 3 In The Defence Of the True Faith Contents Preface to the Revision ....................................................................10 Publisher’s Preface ..........................................................................14 The Great Battle of Badr .................................................................16 The Killing of Abul-Bakhtari Ibn Hisham .........................................37 The Killing of Umayyah Ibn Khalaf ..................................................38 The Killing of Abu Jahl, May Allah’s Curse be Upon Him ..............39 The Messenger of Allah’s Restoration of Qatadah’s Eye ..................41 The Casting of the Leaders of the Kuffar Into the Well of Badr .......41 The Number of Captives and Those Killed Among the Polytheists in the Battle of Badr
    [Show full text]
  • Download Al-Ghazali Letter to a Disciple: Ayyuhal-Walad Free Ebook
    AL-GHAZALI LETTER TO A DISCIPLE: AYYUHAL- WALAD DOWNLOAD FREE BOOK Abu Hamid Muhammad ibn Muhammad al- Ghazali, T. J. Winter | 118 pages | 01 Aug 2005 | The Islamic Texts Society | 9780946621637 | English, Arabic | Cambridge, United Kingdom Dear Beloved Son - Ayyuhal Walad Al-Ghazali : The Niche of His influences and impact on Sufi thought and Islam at large during the 11th century has been a subject of debate in contemporary times. Isma'il ibn Ja'far — Add to Wish List. In his writings he placed this responsibility upon the teachers. GB Pound. Thomas Aquinas. Eschatology Ethics Kalam. Umar — second caliph taught. Ibn Majah — wrote Sunan ibn Majah hadith book. Al-Ghazali : Letter to a Travelling Light, Book 40 From Wikipedia, the free encyclopedia. The period following Ghazali "has tentatively been called the Golden Age of Arabic philosophy" initiated by Ghazali's successful integration of logic into the Islamic seminary Madrasah curriculum. Montgomery Watt. The sultan was so impressed that he ordered al-Ghazali to write down his speech so that it will be sent to all the ulemas of Khorasan and Iraq. The Beginning of Guidance Abdul Haq Muhaddith Dihlawi Sh. Privacy Overview. Although al-Ghazali said that he has composed more Al-Ghazali Letter to a Disciple: Ayyuhal-Walad 70 books, attributed to him are more than books. Muhammad al-Yaqoubi Items starting with Translated by Michael E. Al-Ghazali Letter to a Disciple: Ayyuhal-Walad book was published several times in Tehran by the edition of Hussain Khadev-jam, a renowned Iranian scholar. Save on Non-Fiction Books Trending price is based on Al-Ghazali Letter to a Disciple: Ayyuhal-Walad over last 90 days.
    [Show full text]
  • In the Name of Allah, Most Gracious, Most Merciful What Was the Age Of
    In the Name of Allah, Most Gracious, Most Merciful What Was The Age of Ummul Mo'mineen Ayesha (May Allah be pleased with her) When She Married To Prophet Muhammad (Peace be upon him)? 18 + Plus By Imam Chaudhry http://www.islamicsupremecouncil.com/ayesha.htm Some people believe that Ayesha (May Allah be pleased with her) was nine years old at the time of her marriage with Mohammad (peace be upon him) was consummated. The age of Ayesha (ra) has been grossly mis-reported in the ahadith. Not only that, I think that the narratives reporting this event are not only highly unreliable but also that on the basis of other historical data, the event reported, is quite an unlikely happening. Let us look at the issue from an objective standpoint. My reservations in accepting the narratives, on the basis of which, Ayeshas (ra) age at the time of her marriage with the Prophet (pbuh) is held to be nine years are: Most of these narratives are reported only by Hisham ibn `urwah reporting on the authority of his father. An event as well known as the one being reported, should logically have been reported by more people than just one, two or three. It is quite strange that no one from Medinah, where Hisham ibn `urwah lived the first seventy one years of his life has narrated the event, even though in Medinah his pupils included people as well known as Malik ibn Anas. All the narratives of this event have been reported by narrators from Iraq, where Hisham is reported to have had shifted after living in Medinah for seventy one years.
    [Show full text]
  • Modern Matn Criticism on Age Aisha Marriage-Aymol Publication
    Arnold Mol Hadith studies A Modern Matn Criticism on the Tradition on ‘Ā’īsha's Age of Marriage: Translation and Analysis Arnold Yasin Mol Arnold Yasin Mol Hadith studies Introduction In public criticisms on the Prophet Muḥammad among non-Muslims in the West two main issues are focused on; that he fought battles, which according to many makes him a barbarian warlord, and that he married a young girl, making him a pedophile according to modern standards.1 These two issues are used to criticize Islam as a backward and violent religion, but also to portray Muslims as naïve, backwards, or even potential suspects because they adhere to the teachings of such a man. Much has been written on Muḥammad's actions and ideas of war of which many show that the Qur'an teachings on war and Muḥammad's actions are very ethical and even in line with modern international law.2 But there has been a common acceptance of Muḥammad's marriage contract to ‘Ā’īsha while she being six years old, and her joining his house hold and consummating the marriage at the age of nine, as these ages are stated clearly in several historical sources.3 Thus, the historical truth of her age is rarely challenged, but how to understand this within today's modern ethical framework has generated several responses which can be typified as: I. Approvalism: What the Qur'an says and Prophet says or does (his Sunna) is always exemplary and never sinful or unethical (theological voluntarism), even if we think it is.
    [Show full text]
  • Aishah's Age: a New Approach
    Aishah's Age: A New Approach Question and Answer Details Name of Questioner : Zeid Reply date : 2009-04-26 Question : At what age was Aishah when she married the Prophet? Consultant : Adil Salahi Answer This answer first appeared at /_www.arabnews.com_/ <http://www.arabnews.com/. It is republished with kind permission with slight editorial modifications Salam, Dear questioner, Thank you for your question. The report commonly known among Muslims is that Lady Aishah was nine years of age when she married the Prophet Muhammad (peace be upon him). This report is highly suspect. It is questioned on several counts. I have written at length discussing this issue and concluded that Aishah was between 18 and 22 at the time of her marriage to the Prophet. I will give some of the evidence briefly: 1. Prior to the Prophet's proposal to Aishah, she was engaged to marry Jubayr ibn Mutim, who was an unbeliever at the time. The prohibition of marrying unbelievers was not issued yet. The Prophet's eldest daughter, Zainab, was married to Abu Al-Aas who remained non-Muslim for many years. When the Prophet sent a word proposing to Aishah, her father, Abu Bakr, declared: "These people (meaning Jubayr's people) have proposed to her, but I will manage to extricate her from them." This suggests that it was a serious arrangement that he needed to tactfully undo. Since the Prophet's proposal was made three years before the marriage actually took place, the report of her marriage at nine years of age makes her six at the time of the proposal, and already engaged to someone else.
    [Show full text]
  • Fazail Ameerul Momineen
    Translated by Syed Jazib Reza Kazmi Fazail Ameerul Momineen Ali(asws) Ibn Abi Talib(a.s) Compilation of Hadiths Regarding the Attributes of Ameerul Momineen (a.s) www.islamic-sources.com Fazail Ameerul Momineen Ali(asws) ibn Abi Talib (as) Compilation of Hadiths regarding the attributes of Ameerul Momineen (asws) Translated by Syed Jazib Reza Kazmi Wilayat Mission® Copyright © 2011 Syed Jazib Reza Kazmi Cover Art Copyright © Shia Graphics (http://www.facebook.com/shiagraphics) Published by Wilayat Mission Publications® Web: http://www.wilayatmission.com Email: [email protected] All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, or otherwise without the prior written permission of the copyright holder. First Printing in 2012 Wilayat Mission Publications® Lahore Pakistan ISBN: 1466346256 ISBN-13: 978-1466346253 ABOUT THIS BOOK These are a collection of 100 hadiths taken from various authentic hadith books regarding the attributes of Ameerul Momineen Ali (asws) ibn Abi Talib (as). We have compiled them here in this one book in an attempt to make them easier for momineen to read and share with each other. Visit Wilayat Mission for all of the latest books, hadiths, and sermons of Masoomeen (asws). http://www.wilayatmission.com [email protected] FAZAIL AMEERUL MOMINEEN Hadith Number 1 Rasool Allah (saw) said: I am your Warner and Ali (asws) ibn Abi Talib (as) is your guide. “Verily you are a Warner and for every group there is a guide” (13:7). Through Hasan (asws), you receive Allah’s beneficence and through Hussain (asws) you will achieve either salvation or damnation.
    [Show full text]
  • More on 'Ā'isha's Age at the Time of Her Marriage
    More on ‘Ā’isha’s Age at the Time of Her Marriage A Dialogue Between “The Learner” and Shaykh Gibril F. Haddad Shawwāl 1425 / December 2004 “They continue to call this ‘often a disputed subject’ because their hearts refuse to accept the evidence.” -- Shaykh Gibril F. Haddad ===================================================================== “The Learner”: To begin with, I think it is the responsibility of all those who believe that marrying a girl as young as nine years old was an accepted norm of the Arab culture, to provide at least a few examples to substantiate their point of view. I have not yet been able to find a single dependable instance in the books of Arab history where a girl as young as nine years old was given away in marriage. Unless such examples are given, we do not have any reasonable grounds to believe that it really was an accepted norm. G. F. Haddad: Bismillah al-Rahman al-Rahim: • Abu Tughlub ibn Hamdan married the daughter of `Izz al-Dawla Bakhtyar when she was three and paid a dowry of 100,000 dinars. This took place in Safar 360 H. (Ibn al-Athir, al-Kamil). • Al-Shafi`i in al-Umm reported that he saw countless examples of nine-year old pubescent girls in Yemen. Al-Bayhaqi also narrates it from him in the Sunan al-Kubra as does al- Dhahabi in the Siyar. • Al-Bayhaqi narrated with his chains in his Sunan al-Kubra no less than three examples of Muslim wives that gave birth at age nine or ten. • Hisham ibn `Urwa himself (whom the objector claims to know enough to forward the most barefaced judgments on his reliability) married Fatima bint al-Mundhir when she was nine years old (al-Muntazam and Tarikh Baghdad).
    [Show full text]
  • Was Ayesha a Six-Year-Old Bride?
    Was Ayesha A Six-Year-Old Bride? The Ancient Myth Exposed by T.O. Shanavas A Christian friend asked me once, “Will you marry your seven year old daughter to a fifty year old man?” I kept my silence. He continued, “If you would not, how can you approve the marriage of an innocent seven year old, Ayesha, with your Prophet?” I told him, “I don’t have an answer to your question at this time.” My friend smiled and left me with a thorn in the heart of my faith. Most Muslims answer that such marriages were accepted in those days. Otherwise, people would have objected to Prophet’s marriage with Ayesha. However, such an explanation would be gullible only for those who are naive enough to believe it. But unfortunately, I was not satisfied with the answer. The Prophet was an exemplary man. All his actions were most virtuous so that we, Muslims, can emulate them. However, most people in our Islamic Center of Toledo, including me, would not think of betrothing our seven years daughter to a fifty-two year-old man. If a parent agrees to such a wedding, most people, if not all, would look down upon the father and the old husband. In 1923, registrars of marriage in Egypt were instructed not to register and issue official certificates of marriage for brides less than sixteen and grooms less than eighteen years of age. Eight years later, the Law of the Organization and Procedure of Sheriah courts of 1931 consolidated the above provision by not hearing the marriage disputes involving brides less than sixteen and grooms less than eighteen years old.
    [Show full text]
  • Isl835 Course Title: Islamic Legal Works
    NATIONAL OPEN UNIVERSITY OF NIGERIA FACULTY OF ARTS COURSE CODE: ISL835 COURSE TITLE: ISLAMIC LEGAL WORKS 1 COURSE GUIDE ISL835 ISLAMIC LEGAL WORK Dr. IMAM, Aliyu U. Esq. (Course Developer/Writer) Course Coordinator: Dr Muhammad Kamal-Deen Bello Religious Studies/Islamic Studies Unit National Open University of Nigeria Jabi - Jabi 2 NATIONAL OPEN UNIVERSITY OF NIGERIA National Open University of Nigeria (2021) Headquarters Universities Village, Jabi, Abuja 3 Introduction You are welcome to 1SL 835: ISLAMIC LEGAL WORKS which is a three-credit unit course for Masters of Arts Degree Islamic Studies programme for the students of the National Open University of Nigeria. The material has been developed to expose you into the Islamic legal works in terms of law and legislation in Islam, this course guide provides a clear picture of Islamic jurisprudence, it also makes available the background as well as the origin, reasons as well as the 4 Sunni schools of jurisprudence in the Muslim world. What You Will Learn in This Course The general aim of this course is to present to you the Glorious Qur‟ān and the Apostolic Traditions as the undisputable original, basic, primary and final sources of Muslims‘ laws followed by their secondary and supplementary sources. It discusses the background, scope, requirements and impact of the orthodox schools of jurisprudence in the development, expansion and explanation of the above legislations and their jurisprudential thoughts in Islam. It thrashes out the subject matter of differences of opinions, their various kinds and their operation and advantages. Course Aims The specific aim of this course is to introduce you to the background, sources, guidelines and operation of the orthodox schools of jurisprudence (fiqhu) and (usulul fiqhu) in the Islamic Law (Sharī„ah).
    [Show full text]
  • A Humanistic Phylosophical Analysis on Women Existence in the Fiqih of Syafii
    A HUMANISTIC PHYLOSOPHICAL ANALYSIS ON WOMEN EXISTENCE IN THE FIQIH OF SYAFII Iffatin Nur STAIN Tulungagung [email protected] Abstrak Artikel ini mengkaji kedudukan kaum wanita dalam fiqh Imam Syafi’i. Untuk itu, beberapa karya besar Imam Syafi’i seperti Kitab al- Umm, al-Risalah fi Ushul al-Fiqh, Qaul Qadim dan Qaul Jadid ditelaah secara mendalam dengan menggunakan pendekatan filsafat Humanis. Semangat pemberdayaan kaum perempuan yang menampakan nilai- nilai kemanusiaan dalam karya al-Syafi’i dapat ditemukan baik dalam aspek metodologi (ushul Fiqh) maupun pada produk hukum (Fiqh) yang dihasilkan oleh beliau. Dalam aspek metodologi, pengembangan prinsip- prinsip Maslahah Mursalah yang mengacu pada kepentingan masyarakat luas merupakan suatu indikasi bahwa nilai-nilai kemanusiaan menjadi bahan pertimbangan utama dalam mengeluarkan suatu produk hukum. Abstract This article examines the position of women in the fiqh of Imam Shafi’i. To that end, some of the major works of Imam Shafi’i such as : Kitab al- Umm, al-Risalah fi Usul al-Fiqh , Qaul Qadim and Qaul Jadid are explored in depth by using humanist philosophical approach. The spirit of women empowerment which reveals human values in the work of al-Shafi’i can be found both in the aspect of methodology (usul fiqh) as well as in the product of law (Fiqh) generated by him. In the aspect of methodology, the development of the Maslahah mursalah principles refers to the public interest, indicating that the values of humanity become a primary consideration in issuing a legal product. Keyword: Fiqh, Humanistic, Women, Shafii Volume 9, Nomor 1, Juni 2015 31 Iffatin Nur A.
    [Show full text]