Fiqh of Fasting الصوم

Total Page:16

File Type:pdf, Size:1020Kb

Fiqh of Fasting الصوم Ramadan Prep Workshop 1 FIQH OF FASTING الصوم Thursday, April 9, 2020 Al-Ṣiyām - ام | Al-Ṣawm - ام LINGUISTICALLY ISLAMICALLY To abstain With the intention made in the heart, to abstain from things that nullify the fast from dawn until sunset 2 Components of Fasting - No eating or drinking - No sexual intercourse 3 TIMING 4 ََن شََِ مِكُمَُالّْرَ َْي َُصْ ُ So whoever sights [the new moon of] the month, let him fast it… (Surah Baqarah 2:185) 5 وَكُلُوا وَاشْرَب َُوا حَتّٰى يَتَبَيَّنَ للَكُمُْ الخيَُْطْ الَأبْي َُض مَِن ْالخيَِْطْ الَأْسوَدِ مَِن الْفَْجرِ ۖثَُمَّأ أتُِم ّ ِّوا الصيَامَِإإل ََى اللّيِْل And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset. (Surah Baqarah 2:187) 6 VIRTUES & BENEFITS Mentioned in Revelation 7 يَا اَأيهَا الَِّينَامَنُوا كُتِبَ عَلَيُْمُالصِّ يَامُ كَمَا كُتِبَ عَلَى الَِّينَ مِنقَبْلُِمْ لَعَلَُّمْتَتَّقُونَ ﴿١٨٣﴾ O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous. (Surah Baqarah 2:183) 8 َحَّدَثَنُا اَأبونَُعْيٍمَ، حَّدَثَنا الَأْعَمُشَ، عْن اَأبَِي صالٍِحَ، عْن اَأبُِي هَرْيَرَةَ، عِن النَِّبِّي صلى الله عليه وَسلم قَال " َيُقوُل اللَُّهَ عَّزَ وَجَّلَّالصْوُم لَِي وَاَأنْا اَأجِزي بِِهَ يَدُعَ شْهَوَتُهَ وْاَأكَلُهَ وُشْرَبُهِ مْنْ اَأجِلَي، وَّالصْوُمُ جنٌَّةَ،ولَِّلصاِِم َفْرَحَتِانَ فْرَحٌةِ حَينُ يْفِطُرَ وَفْرَحٌةِ حَينَ يْلَقَى ربَُّهَ، وَلَخُلوُفَ فِمَّ الصاِِمْ اَأطَيُبِ عْنَد اللَِّهِ مْنِرِيح ْالِمْسِك " . said, "Allah said: The Fast is for Me and I will give the (ﷺ) Narrated Abu Huraira: The Prophet reward for it, as he (the one who observes the fast) leaves his sexual desire, food and drink for My Sake. Fasting is a screen (from Hell) and there are two pleasures for a fasting person, One at the time of breaking his fast, and the other at the time when he will meet his Lord. And the smell of the mouth of a fasting person is better in Allah's Sight than the smell of musk." (Sahih Bukhari) 9 Other Virtues & Benefits ● Compassion ● Discipline ● Identity ● Community 10 RAMADAN - رن 11 WHEN WAS RAMADAN MADE FARD? 10th of Sha’ban in the 2nd year of Hijrah (Tabari, Ibn Kathir) 12 Who HAS to fast in Ramadan? ● Muslim ● Adult ● Mentally sound ● Healthy (physically capable) ● Resident ● A woman free from menstruation or post-natal bleeding 13 Got Niyyah? ● Requirement ● What constitutes niyyah? ● Preferred intention ● Timing of intention 14 Sunan of Fasting ● Suhur ● Iftar 15 Terminology Qada - اء ● Kaffarah - فارة ● ● - Fidya 16 Nullifiers - ات ام Qada but NO Kaffarah Qada & Kaffarah ● Vomiting intentionally ● Eating or drinking ● Fast broken due to legitimate ● Sexual intercourse reasons ● Smoking ● Nose drops/Inhalers 17 Exemptions QADA FIDYA ● Travel ● Old age ● Sickness ● Terminal Illness ● Pregnancy ● Breastfeeding ● Menstruation ● Post-natal Bleeding 18 Disliked Acts - وت ● Tastes like chicken ● Chew ● Don’t be lazy ● Don’t be a baby ● No Wudu Warrior ● Let’s take it outside ● !#@*%@! ● “Did you hear….” ● No marathons ● Toothpaste 19 Keep on Fasting Things that do not Break the Fast 20 Bodily Functions Accidental Application ● Vomiting ● Eating ● Oil ● Saliva ● Drinking ● Lotion ● Nocturnal ● Dust ● Eyeliner emission ● Bugs ● Cologne ● Impurity Hygiene Medicinal ● Showering ● Injections/IV ● Miswak ● Ear drops ● Eye drops ● Insulin 21 TARAWIH - او ● Virtue ● History ● Status ● Qur’an ● Difference of opinion 22 I’TIKAF - اف ● Meaning ● Ruling & status ● Minimum & recommended ● Virtue & importance 23.
Recommended publications
  • Interpreting the Qur'an and the Constitution
    INTERPRETING THE QUR’AN AND THE CONSTITUTION: SIMILARITIES IN THE USE OF TEXT, TRADITION, AND REASON IN ISLAMIC AND AMERICAN JURISPRUDENCE Asifa Quraishi* INTRODUCTION Can interpreting the Qur’an be anything like interpreting the Constitution? These documents are usually seen to represent overwhelming opposites in our global legal and cultural landscapes. How, after all, can there be any room for comparison between a legal system founded on revelation and one based on a man-made document? What this premise overlooks, however, is that the nature of the founding legal text tells only the beginning of the story. With some comparative study of the legal cultures that formed around the Qur’an and the Constitution, a few common themes start to emerge, and ultimately it turns out that there may be as much the same as is different between the jurisprudence of Islam and the United States. Though set against very different cultures and legal institutions, jurists within Islamic law have engaged in debates over legal interpretation that bear a striking resemblance to debates in the world of American constitutional theory.1 We will here set these debates next to * Assistant Professor, University of Wisconsin Law School. The author wishes to thank Frank Vogel and Jack Balkin for their support and advice in the research that contributed to this article, and Suzanne Stone for the opportunity to be part of a stimulating conference and symposium. 1 Positing my two fields as “Islamic” and “American” invokes a host of potential misunderstandings. First, these are obviously not mutually exclusive categories, most vividly illustrated by the significant population of American Muslims, to which I myself belong.
    [Show full text]
  • Untangling the Complex Web of Islamic Law: Revolutionizing the Sharia Maliha Masood
    The Fletcher School Online Journal for issues related to Southwest Asia and Islamic Civilization Fall 2003, Article 4 Untangling the Complex Web of Islamic Law: Revolutionizing the Sharia Maliha Masood The Foundation of the sharia is wisdom and the safeguarding of people’s interests in this world and the next. In its entirety, it is justice, mercy and wisdom. Every rule which transcends justice to tyranny, mercy to its opposite, the good to the evil and wisdom to triviality does not belong to the sharia although it might have been introduced therein by implication. The sharia is God’s justice and mercy among His people. —Ibn al‐Qayyim al‐Jawziya, Medieval Muslim Jurist Seeking knowledge is mandatory for every Muslim. —Prophet Muhammad (PBUH) hotly contested decisions. Therefore, the The Concept of Law in Islam peculiarity inherent in Islamic law is its dual When scholars, politicians or lay observers nature as both divine law and jurists’ law. speak of “Islamic law,” it is presumed that they It is important to keep in mind that the sharia are referring to “the sharia.” However, as becomes law through the process of interpretation, 2 demonstrated in this analysis, there is a subtle, codification and legislation. This is the but important, distinction between these two fundamental goal of Muslim jurisprudence: to terms. The sharia is the totality of divine reach an understanding (fiqh) of God’s categorizations of human acts as laid out in the articulations (sharia). Consequently, Muslim legal Quran and the Hadith, constituting issues of both theory is referred to as usul‐al‐fiqh or the sources 1 3 legality and morality.
    [Show full text]
  • Methods and Methodologies in Fiqh and Islamic Economics
    Methods and Methodologies in Fiqh and Islamic Economics Dr. Muhammad Yusuf Saleem Department of Economics Kulliyyah of Economics and Management Sciences International Islamic University Malaysia [email protected]; [email protected] Abstract. This paper intends to examine the methods of reasoning that are employed in Fiqh and critically discuss their adoption in Islamic economics. The paper argues that the methods used in Fiqh are mainly designed to find out whether or not a certain act is permissible or prohibited. Islamic economics, on the other hand, is a social science. Like any other social science its proper unit of analysis is the society itself. Methodologies of Fiqh and Islamic economics also differ as the former focuses on prescriptions. It prescribes what an individual should do or avoid. In contrast, Islamic economics is more concerned with describing economic phenomena. While Fiqh, especially worship (Ibadat) type, prescriptions are permanent in nature and for all individuals, economic descriptions may change from time to time and from society to another. This paper argues that the methods of reasoning for discovering the truth in fiqh and Islamic economics are not necessarily identical. While fiqh has a well developed methodology in the form of usul al-fiqh, Islamic economics in its search for finding the truth should rely on a methodology that suits its social and descriptive nature. Introduction This paper begins with a discussion on methods and methodologies. It explains how the adoption of different standards for the acceptability of certain evidence can lead to differences in approaches and methodologies. It also discusses that various disciplines have different units of analysis or objects of inquiries.
    [Show full text]
  • The Nature of Riba in Islam
    THE NATURE OF RIBA IN ISLAM By: M. Umer Chapra1 Abstrak Perdebatan masalah riba seperti tidak pernah selesai di diskusikan oleh banyak kalangan, baik akademis, organisasi keagamaan, bahkan sampai pada forum-forum intenasional. Beberapa terminologi dibahas dengan baik dalam tulisan ini yang dimulai dengan pelarangan riba itu sendiri kemudian pembagian-pembagian riba, diantaranya riba al-Nasi’ah dan riba al-Fadl, serta implikasi dari dua bentuk riba tersebut. Pembahasan didukung dengan pendapat-pendapat para ulama dan ekonom yang merujuk langsung dari ayat-ayat al-Qur’an, sampai pada perdebatan hukum. Demikian juga al-Qur’an sangat jelas membedakan antara riba dan perdagangan, namun pelarangan riba sangat jelas bahkan diperkuat dengan hadits-hadits yang dengan eksplisit melarang riba. Dijelaskan pula tentang perbedaan antara riba dan bunga bank. Islam sangat menentang bunga bank karena Islam berharap terjadinya sistem ekonomi yang mengeliminasi seluruh bentuk ketidakadilan dengan memperkenalkan keadilan antara pengusaha dan pemilik modal, yaitu berbagi resiko dan berbagi hasil. ŭ ΊņĨŧ Ώ 1 ΎỲŏΉė ΞΊẂ ĤΣΔĜŧ ΔΩė ĥ ĜẃΐĨľė Έ΅ Ή ģŊΜūΕ╬ė ĥ ĜΡĜỳΉė ΎΙā ŋķā ĤΡŊĜųĨ⅝Ϋė – ĤΣẂĜΐĨį Ϋė ĤΉėŋẃΉė ŋẃħ ĥ ĜẃΐĨĴ ΐΊΉ ĤĢŧ ΕΉĜġΛ .ĤΡĜỳΉė ΖōΙ ⅜Σ⅞ĸĨΉ ĤẃĢĨ╬ė ĥ ĜΣĴ ΣħėŏĨŦΫė ∟ ĥ ĜẃΐĨľė Ίħ ╚ġ ‛ άĨŅė ŊΜį Λ ΒΏ ĤΣĴ ΣħėŏĨŦΫė Ίħ ŏŲĜΕẂ ŋķā ΞΊẂ ⅜₤ėΜħ Ĥ╤ ªΌάŦΩėΛ ĤΣΔėŏųΕΉėΛ ĤΡŊΜΚΣΉėΛ ĤΣŦΛŋΕ▀ė ŭ ŅΧė ΞΊẂΛ ªĤΣΕΡŋΉė Η╠ė ŋ⅝ ⌠ΛΧė ĤīάĬΉė ĥ ĜΔĜΡŋΉė ẀĜĢħā ΒΏ ♥ė╙Ģ΄ ♥ĜĢΔĜį ΑĜ΄ ėŌċΛ .ŊΜ⅞ΕΉė Ŵėŏ⅝ċ ΒẂ ĤΊųĸĨ╬ė ģŋĕĜ℮Ήė ┐ŏ╡ ΜΙΛ ĜΏ ΑĈġ ĤΉŊĜľė ΑΜΉΛĜ► ΝŏŅΧė ĥ ĜΔĜΡŋΉė ẀĜĢħĈġ ΠŦĈĨΉė ∟ ╚ĢỲėŏΉė ╚ΐΊŧ ╬ė
    [Show full text]
  • Fiqh Al-Aqalliyyāt (Jurisprudence for Minorities) and the Problems of Contemporary Muslim Minorities of Britain from the Perspective of Islamic Jurisprudence
    Fiqh al-Aqalliyyāt (Jurisprudence for Minorities) and the Problems of Contemporary Muslim Minorities of Britain from the Perspective of Islamic Jurisprudence This thesis is submitted in partial fulfilment of the requirements for the award of the degree of Doctor of Philosophy of the University of Portsmouth & Markfield Institute of Higher Education M.M.M. Rafeek 2012 Abstract This study seeks to explore some of the main problems contemporary British Muslims encounter from the perspective of Islamic jurisprudence. In so doing, it mainly aims to shed light on the extent Muslims in Britain face problems and what impact they might have on their religious identity as well as relationship, belonging, and contribution to the wider society. In so doing, the study will strive to examine whether existing fiqh (Isalmic jurisprudence) literature is adequate to guide contemporary fiqh scholars to deal with such issues effectively and how some contemporary answers to such issues are inappropriate. If that is the case, what would be the way forward jurists should take to find appropriate solutions? Hence, this study will use qualitative methodology to investigate such issues and questions and it will lead the study to emphasise the necessity to find answers to such problems and a mechanism to handle them, which this study would seek to suggest as a jurisprudential approach called fiqh al-aqalliyyāt al-Muslimah (Islamic Jurisprudence for Muslim Minorities) based on values, principles, universalities, and higher objectives of Islamic law: maqāsid al-Sharī‘ah (Purposes of Islamic Sharī‘ah) presented by revisiting textual sources of Islamic law as well as lived examples of early generations of Islam.
    [Show full text]
  • Sufism and the Sacred Feminine in Lombok, Indonesia
    religions Article Sufism and the Sacred Feminine in Lombok, Indonesia: Situating Spirit Queen Dewi Anjani and Female Saints in Nahdlatul Wathan Bianca J. Smith Centre for Islamic Culture and Society, University of Mataram, Mataram 83125, Indonesia; [email protected] Abstract: This article is a feminist ethnographic exploration of how ‘indigenous’ notions of a ‘sacred feminine’ shape Sufi praxis on the island of Lombok in the eastern part of Indonesia in Southeast Asia. I demonstrate through long-term immersive anthropological fieldwork how in her indigenous form as Dewi Anjani ‘Spirit Queen of Jinn’ and as ‘Holy Saint of Allah’ who rules Lombok from Mount Rinjani, together with a living female saint and Murshida with whom she shares sacred kinship, these feminine beings shape the kind of Sufi praxis that has formed in the largest local Islamic organization in Lombok, Nahdlatul Wathan, and its Sufi order, Hizib Nahdlatul Wathan. Arguments are situated in a Sufi feminist standpoint, revealing how an active integration of indigeneity into understandings of mystical experience gives meaning to the sacred feminine in aspects of Sufi praxis in both complementary and hierarchical ways without challenging Islamic gender constructs that reproduce patriarchal expressions of Sufism and Islam. Keywords: sacred feminine; divine feminine in Sufism; Sufi orders; female saints; female leadership Citation: Smith, Bianca J. 2021. Sufism and the Sacred Feminine in in Sufism; Dewi Anjani; Nahdlatul Wathan; Lombok; Indonesia; indigenous feminine Lombok, Indonesia: Situating Spirit Queen Dewi Anjani and Female Saints in Nahdlatul Wathan. Religions 12: 563. https://doi.org/10.3390/ 1. Introduction rel12080563 The ‘sacred (also read as divine) feminine’ as cultural praxis is an under-researched area in the anthropology of Sufism in Indonesia, mostly because normative Sufism as Academic Editors: Milad Milani, organized through the tariqa, like Islam, is structurally and ideologically patriarchal and Zahra Taheri and Aydogan Kars formally speaks to a male audience.
    [Show full text]
  • Brief Introduction to Fasting
    Brief Introduction to Fasting What Is Ramadan? Ramadan is the 9th month of the Islamic calendar and the month in which the Qur’an was revealed. Ramadan is the month of worship, the month of helping the needy through charity and the month of compulsory fasting. Fasting Ramadan is one of the five pillars of Islam and became obligatory on Muslims during the 2nd year after the Hijrah [migration of the Prophet from Mecca to Madinah]. Therefore, the Prophet fasted nine Ramadans in his lifetime. The command to fast was revealed in the month of Sha’ban [the month immediately preceding Ramadan]. Sighting of the Moon It is a collective duty on the Muslims to make an effort to sight the moon of Ramadan on the 28th of Sha’ban. Muslims should depend on sighting the moon based on the naked-eye or astronomic calculation. The Prophet [pbuh] himself instructed, ‘Begin the fast on the sighting of the moon and break the fast likewise, but if the sky is cloudy [on the 29th of Sha’ban], then estimate it [by completing] 30 days of Sha’ban’ [Muslim]. Muslim scholars and scholars of astronomy agreed that astronomic calculation is a science that is based on observation of the position of the sun and the moon; a scientific basis, not on Tanjīm [astrology]. Muslim scholars also agree that sighting the moon with the naked-eye is the fundamental basic criteria and there is no need for astronomic calculation if the moon is seen clearly. If sighting with naked-eye is not certain or in conflict with calculation, then decision by means of sighting solely with the naked-eye will not be acceptable and calculation should be taken into consideration.
    [Show full text]
  • Grade 4 Fiqh
    School of Ahlul’Bait Grade 4 Fiqh Cover Design by: Mariam Fatima Haider Shia-Muslim Association of Bay Area Second Edition (Revision 1.0) First Printing September, 2011 Compilers and Co-Authors: Urooj Kazmi, Chair, Syllabus Committee, School of Ahlul’Bait, Shia-Muslim Association of Bay Area Editors: Sister Urooj Kazmi, Chair Syllabus Committee, School of Ahlul’Bait, Shia-Muslim Association of Bay Area Copyright Free & Non-Profit Notice: School of Ahlul’Bait curriculum material can be freely copied, duplicated, reproduced, quoted, distributed, printed, used in derivative works and saved on any media and platform for non-profit and educational purposes only. A fee no higher than the cost of copying may be charged for the material. Note from School of Ahlul’Bait: The Publishers and the Authors have made every effort to present the Qur’anic verses, prophetic and maasumeen traditions, their explanations and the material from the sources referenced in an accurate, complete and clear manner. We ask for forgiveness from Allah (SWT) and the readers if any mistakes have been overlooked during the review process. Contact Information: Any correspondence related to this publication and all notations of errors or omissions should be addressed to Syllabus Committee, School of Ahlul’Bait, Shia-Muslim Association of Bay Area at [email protected]. Published by: School of Ahlul’Bait Shia-Muslim Association of Bay Area 4415 Fortran Court, San Jose, CA 95134, USA www.saba-igc.org [email protected] LIMIT OF LIABILITY/DISCLAIMER OF WARRANTY: THE PUBLISHER AND THE AUTHORS MAKE NO REPRESENTATIONS OR WARRANTIES WITH RESPECT TO THE ACCURACY OR COMPLETENESS OF THE CONTENTS OF THIS WORK AND SPECIFICALLY DISCLAIM ALL WARRANTIES, INCLUDING WITHOUT LIMITATION WARRANTIES OF FITNESS FOR A PARTICULAR PURPOSE.
    [Show full text]
  • Transnational and Cosmopolitan Forms of Islam in the West Karen Leonard
    Harvard Middle Eastern and Islamic Review 8 (2009), 176–199 Transnational and Cosmopolitan Forms of Islam in the West Karen Leonard Transnational forms of religions—in this case, Islam—are not new. As Richard Eaton and many others have written, Islam and Muslims have long constituted a “world system.”1 Muslims were, in interactions and aspirations, moving across linguistic and political borders long before there were modern nation-states.2 Even though current deªnitions of transnationalism rest on the existence of nation-states, modern nations actually work against transnationalism by producing tensions that chal- lenge and weaken efforts to establish and maintain transnational con- nections. In this article, I argue that transnational forms of Islam are inevita- bly engaged in losing struggles, particularly in North America and Eu- rope.3 Although only a few years ago, such writings were rare, some scholars of Islam in Europe are beginning to write about European Is- lam or Euro-Islam, about Swedish or Norwegian Islam, and about Euro- Muslims, Swedish Muslims, and so on.4 In North America, Muslims and scholars who previously resisted the phrase American Islam are now accepting it and imbuing it with meanings beyond a simple politi- cal claim on the United States or Canada. American forms of Islam can be discerned as the forms of Islam in the West become strongly cosmo- politan rather than transnational. In examining transnational and cosmopolitan Islamic movements in the West, much depends on the deªnitions employed. I am using spe- ciªc deªnitions of transnationalism and cosmopolitanism rather than the broad deªnitions that were presented in works published in the 1990s on primarily economic migrants (people moving from their homelands to other societies and linking two or more societies).5 Steven Vertovec employs a similarly broad deªnition in an essay on diaspora, transnationalism.
    [Show full text]
  • THE FIQH of FASTING FIQH of FASTING FIQH of FASTING (Shāfiʿī)
    THE FIQH OF FASTING (Shāfi(Shāfiʿʿʿʿī)ī)ī)ī) Abridged and translated from Fiqh al-ʿibādāt ʿalā al-madhhab al-Shāfiʿī by Ḥājja Durriyya al-ʿAyṭa Types of Fasts: Fasting is divided into four categories: obligatory fasts, recommended fasts, disliked fasts, and forbidden fasts. III.I... OBLIGATORY FASTS The obligatory fasts are further divided into two categories, the first being that of an intrinsic obligation ( farḍ aṣāla ) which is the fast of Ramaḍān and its makeup when needed. The second category of obligatory fasts is that incidental obligations (farḍ ʿarḍā) which are the fasts of oaths, atonement (kaffārāt ) and expiation for acts during the pilgrimage. These notes will only cover the most common of obligatory fast, which is that of the first category. It is recommended to refer to the book for a more complete commentary when needed. 1 | P a g e The Nur Foundation for Sacred Sciences AAA.A... EEEvidenEvidenvidencece for FFastingasting RamaRamaḍḍḍḍānānānān in the Islamic Tradition 1) Qur’an: z ÏiΒ ;M≈Ψo Éit/ρu Ĩ$¨Ψ=Ïj9 ”W‰èδ ãβ#u öà)ø9$# ϵŠÏù Αt Ì“Ρé& ü“Ï%©!$# βt $ŸÒΒt u‘ ãöκy− $³ÒƒÍ÷∆s βt $2Ÿ Βt ρu ( çµôϑÝÁŠu ù=sù töꤶ9$# ãΝä3ΨÏΒ y‰Íκy− ϑy sù 4 Èβ$%s öàø9$#ρu “3 y‰ßγø9$# ãΝà6Î/ ߉ƒÌムωŸ ρu tó¡ãŠø9$# ãΝà6Î/ ª!$# ߉ƒÌム3 tyzé& BΘ$−ƒr& ôÏiΒ ×Ïèsù 9xy™ ’4 ?n tã ÷ρr& öΝà6‾=yès9ρu öΝä31y‰δy $Βt 4†?n tã ©!$# (#ρçÉi96x çGÏ9ρu οn £‰Ïèø9$# (#θè=Ïϑò6çGÏ9ρu uô£ãèø9$# ∩⊇∇∈∪ χρš ãä3ô±n@ “The month of Ramadan [is that] in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion.
    [Show full text]
  • 59 Islamic Law .591 †Uṣūl Al-Fiqh
    340 340 .59 Islamic law Class here fiqh, sharia, comprehensive works on furūʻ al-fiqh and uṣūl al-fiqh Class conflict of laws, private international law from the viewpoint of Islamic law in 340.9091767; class law of nations, public international law from the viewpoint of Islamic law in 341.091767. Class conflict of laws from the viewpoint of Islamic law with respect to a branch other than private law with the branch, e.g., conflict of laws from the viewpoint of Islamic law with respect to criminal law 345.167 For religious and ceremonial law of Islam, fiqh and sharia in relation to religious and ceremonial laws and decisions, see 297.14. For a specific branch or topic of Islamic law, see the branch or topic, e.g., private law 346.167, marriage law 346.167016 .590 1 Philosophy and theory Notation 01 from Table 1 as modified below Do not use for schools of law; class in 340.59018. Do not use for methodology; class in 340.591 .590 18 Schools of law Add to base number 340.59018 the numbers following 297.14018 in notation 297.140181–297.140184, e.g., Islamic law according to Ḥanafī school 340.5901811 .590 9 History, geographic treatment, biography Do not use for comprehensive collections of Islamic laws, regulations, cases, fatwas, and their guides operative in a specific jurisdiction; class in 348 plus notation from Table 2 for the jurisdiction, e.g., comprehensive collections of laws, cases, fatwas operative in Indonesia 348.598, comprehensive collections of fatwas operative in Indonesia 348.59806.
    [Show full text]
  • An Overview of Sharīʿah
    CHAPTER 1 An Overview of Sharīʿah 1.1 Introduction This chapter provides a short introduction to Sharīʿah (Islamic law) and the key features of Islamic finance, familiarising the reader with the basic concepts of the law before reaching the main topic of this book. Since the scope of this research is limited, and these issues are well recognised in the literature, the discussion is confined to a general overview of the subject. This chapter consists of eight parts, including this introduction. Part 1.2 presents an overview of Sharīʿah and its origins, Part 1.3 provides a short history of the schools of Islamic law, Part 1.4 gives a necessary introduction to Islamic legal rulings, Part 1.5 addresses the main features of Islamic finance, Part 1.6 outlines the key Sharīʿah-compliant financial instruments, Part 1.7 highlights the objectives of Islamic law, and finally, Part 1.8 concludes the chapter. 1.2 Overview of Sharīʿah and Its Foundation Sharī ʿah is an Arabic word which means literally “the path” or “the way”.1 In a religious context, it refers to the path that Allah (God) has formed for human beings to follow. Sharīʿah covers the spiritual as well as the daily practises of Muslim life, as Islam assumes no division between the secular and the reli- gious. The complete power of God is a fundamental faith of the Islam. Hence, Allah, according to Islam, “is the source of authority and the sole sovereign lawgiver”.2 1 S. Kunhibava and Rachagan S., “Shariah and Law in Relation to Islamic Banking and Finance,” Banking and Finance Law Review 26, no.
    [Show full text]