DOCSLIB.ORG

FIQH of MENSTRUATION in DETAIL INTRODUCTION WHY IS the FIQH of MENSTRUATION IMPORTANT to LEARN and UNDERSTAND? ,Knowledge That Is Obligatory to 2

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
FIQH of MENSTRUATION in DETAIL INTRODUCTION WHY IS the FIQH of MENSTRUATION IMPORTANT to LEARN and UNDERSTAND? ,Knowledge That Is Obligatory to 2 FIQH OF MENSTRUATION IN DETAIL INTRODUCTION WHY IS THE FIQH OF MENSTRUATION IMPORTANT TO LEARN AND UNDERSTAND? ,knowledge that is obligatory to 2. It is obligatory upon Muslim men and women :ﻋﻠم اﻟﺣﺎل It is .1 know once you reach a state: but has been neglected: The fuqaha—the jurists—have agreed upon the Knowledge of [the rulings] of the bloods specific to obligation of learning that knowledge which is women is obligatory upon them, and upon their necessary for one to know at that time … which is that husbands, and upon their walis, but this [knowledge of knowledge with which Allah ta’ala has charged his the bloods specific to women] has become “dust, servants with … so if somebody became mature when the morning became visible, for example, then it would dispersing” (Surat al-Waqi’a: 6) in our times, utterly be obligatory upon him to know Allah ta’ala in His abandoned. Rather it has become as though it is attributes, and knowing the words of the shahada while something unworthy of mentioning. [The people of our understanding its meaning, then if he lives to the time of time] do not separate between menstruation, post-natal dhuhr then it will be obligatory for him to know about bleeding, and dysfunctional uterine bleeding [in many ritual purity, then have knowledge regarding prayer, religious queries], nor do they differentiate between and if he lives to Ramadan then it will be obligatory for valid and invalid bloods and purities. You see the best him to have knowledge regarding fasting, and if he of them suffice themselves with the well-known fiqh acquires wealth then it will be obligatory for him to manuals [like Quduri, Kanz al-Daqa’iq, al-Wiqaya, and have knowledge regarding charity, and hajj if he is al-Mukhtar], while many cases of [those three bloods] capable and lives to the time of hajj. are missing in them. [al-Fatawa al-Tatarkhaniya] [Dhukhr al-Muta’ahhilin fi Masa’il al-Hayd] *comments of Ibn ‘Abidin are bracketed. WHAT DOES IT MEAN TO STUDY FIQH? Fiqh (jurisprudence): Knowledge of the subsidiary shar’i rulings obtained from their specific proofs. [al-Durr al-Mukhtar] UNDERSTANDING SCHOLARLY DIFFERENCES OF OPINION Narrated from Imam Waki’ b. al-Jarrah: Sh. Muhammad Awwama: “The people of knowledge write what “The saying: ’Our Madhhab is correct with supports them as well as what opposes the possibility of being wrong, while the them, while the people of desires write other madhhabs are wrong with the only what supports them.” possibility of being correct’ is widely spread within the books of fiqh.” [Sunnan al-Daraqutni] [Adab al-Ikhtilaf fi Masa’il al-’Ilm wa al-Din] PART 1, THE THREE BLOODS MENSTRUATION (HAYD) DEFINITIONS Literal Definition Legal Definition is a synonym 1. A legal state of impurity: A legal ﺣﺎض The root of the word meaning: flowing. impediment to worship that requires ,اﻟﺳﯾﻼن for purity, such as prayer, recitation of the .or “the valley Qur’an, fasting, entering the masjid, etc ,«ﺣﺎض اﻟوادي» :Such as flowed” 2. A physical impurity: Blood which flows due to the flowing of from a woman’s womb, after she ﺣﯾض It is called menstrual blood at specific times becomes mature, in habituated times [al-Bahr al-Ra’iq] [al-Bahr al-Ra’iq] BLOOD WHICH FLOWS FROM A WOMAN’S WOMB, AFTER SHE BECOMES MATURE, IN HABITUATED TIMES. EXCLUDES: said regarding istihada: “Indeed, that is [blood from] a vein and ﷺ Istihada: Narrated by ’A’isha, the Prophet .1 not menstruation.” [Sunan al-Nasa’i] 2. Bleeding from the rectum 3. Bleeding seen by an uncategorized hermaphrodite 4. Blood seen from animals (hyenas, rabbits, bats) ﷺ Blood seen by a girl below the age of 9: Muhammad b. Muqatil al-Razi said: because the Prophet .5 consummated his marriage with ’A’isha while she was 9 years old, and what is apparent is that he consummated his marriage with her after she became mature…And the majority of the scholars are upon the opinion of Muhammad b. Muqatil, because seeing blood in a girl younger than that is uncommon, and we do not make rulings on the uncommon. [al-Mabsut] 6. Blood seen before childbirth: Narrated by ‘A’isha: “Pregnant women do not menstruate.” [Sunan al-Daraqutni, Sunan al-Kubra lil-Bayhaqi] DURATION OF MENSTRUATION 3-10 Days 1-15 Days One of you will“ :ﷺ said: “The minimum of menstruation is Narrated from the Prophet ﷺ Narrated by Abu Umama, the Prophet • 3 days, and the maximum is 10 days, and what exceeds spend half of her life not praying.” that is istihada.” [Mu’jam al-Kabir lil-Tabrani, Sunan al-Daraqutni] said: “The minimum of menstruation is 3 days, and the Bayhaqi: “This hadith has been mentioned by some of our ﷺ Narrated by Wathila b. al-Asqa’, the Prophet • maximum is 10 days.” [Sunan al-Daraqutni] fuqaha, and I have searched for it abundantly, and I did said: “There is no menstruation less not find it in any of the books of hadith, and I have not ﷺ Narrated by Mu’adh b. Jabal, the Prophet • than 3 days, nor over 10 days, so whoever exceeds found any chain of narration for it.” upon that, then she is in istihada.” [al-Kamil l-Ibn ’Adi] Ibn al-Jawzi: “This hadith is unknown, and the scholars of ”.said: “The minimum of authentication have confirmed this ﷺ Narrated by Abu Sa’id al-Khudri, the Prophet • menstruation is 3, and the maximum is 10, and the minimum of what is between two menstruations is 15 Al-Nawawi: “This is an invalid hadith which is unknown, and days.” [al-’Ilal al-Mutanahiya l-Ibn al-Jawzi] what is confirmed in [Bukhari and Muslim] is ‘spend nights not praying.’” ,said: “Menstruation is three days ﷺ Narrated by Anas b. Malik, the Prophet • and four, and five, and six, and seven, and eight, and Ibn Hajar al-Asqalani: “There is no basis for [this hadith] with this nine, and ten, so if it exceeds the tenth then she is in wording.” istihada.” [al-Kamil l-Ibn ‘Adi] said: “The maximum of menstruation is ﷺ Narrated by ‘A’isha, the Prophet • 10 days, and the minimum is 3.” [al-’Ilal al-Mutanahiya l-Ibn al-Jawzi] PART 2, THE THREE BLOODS POST-NATAL BLEEDING (NIFAS) DEFINITIONS Literal Definition Legal Definition meaning: give A physical impurity: Blood that flows ,ﻧُﻔَسَ Comes from the verb birth. from the womb and exits from the vagina after most of the child is or “the woman delivered, and she has not given birth 6 ,«ﻧُﻔَﺳَتْ اﻟﻣرأة» :Such as months prior to that. gave birth” And therefore, if a woman gives birth, she .ﻧﻔﺳﺎء is a [Manhal al-Waridin min Bihar al-Fayd] DURATION OF POST-NATAL BLEEDING 0-40 days 0-60 days ”.Narrated from al-Awza’i: “By us, the women see two months of nifas▪ ﷺ Narrated from Umm Salama: “During the time of the Prophet▪ women would sit for 40 days for nifas, and paint their faces Likewise narrated from ‘Ata’, al-Sha’bi, and ’Ubayd Allah b. al-Hasan al-’Anbari. [al-Majmu’ Sharh al-Muhadhdhab] with waras to remove dark spots.” [Sunan Abu Dawud, Sunan Ibn Majah, Jami’at al-Tirmidhi, Musnad Ahmad] set the time limit for ﷺ Narrated from Anas b. Malik: “The Prophet▪ the women in nifas at 40 days, except if she sees purity before then.” [Sunan Ibn Majah, Mu’jam al-Kabir lil-Tabrani] ▪Narrated by Makhul, from Abu Hurayra and Abu al-Darda’, attributing the hadith ,The women in nifas wait 40 mornings“ :ﷺ to the Prophet except if they see purity before that. If she did not see purity between [the birth] and 40 mornings, then she is in istihada, and she does as the women in istihada do.” [al-Kamil l-Ibn ‘Adi, al-Sunan al-Kubra lil-Bayhaqi] ▪Narrated from ‘Umar, Ibn ‘Abbas, ’Uthman b. Abi al-’As, ‘A’idh b. ’Amr, Umm Salama, Anas b. Malik, and ‘A’isha: “The duration of nifas is 40 days.” [Sunan al-Daraqutni, Mustadrak ’ala al-Sahihayn] PART 3, DYSFUNCTIONAL UTERINE THE THREE BLOODS BLEEDING (ISTIHADA) DEFINITIONS Literal Definition Legal Definition meaning: to flow. An invalid blood; any bleeding which ,ﺣﺎض Comes from cannot be made into menstruation or .as if to say: the post-natal bleeding «أُﺳْﺗُﺣِﯾﺿَتْ اﻟﻣرأة» :Such as woman was sought for bleeding. Note: Invalid blood cannot be used to establish a habit in either menstruation or .the one post-natal bleeding :ﻣﺳﺗﺣﺎﺿﺔ A woman in istihada is a whose blood flows, but not due to menstruation, but rather due to a ruptured vein. [Manhal al-Waridin min Bihar al-Fayd] PART 4, THE THREE BLOODS VALID AND INVALID BLOODS THE THREE TYPES OF BLOODS: A RECAP BLOOD VALID BLOOD INVALID BLOOD ISTIHADA HAYD NIFAS LEGAL BLOOD LEGAL BLOOD ACTUAL BLOOD ACTUAL BLOOD PART 1, TYPES OF PURITIES COMPLETE AND INCOMPLETE COMPLETE AND INCOMPLETE PURITY Complete Purity Incomplete Purity ▪15 days ▪Less than 15 days will be considered The minimum duration of purity is 15 days, as was reported by Ibrahim al-Nakha’i [and what legal blood which can be made into is apparent is that he transmitted this from the menstruation, post-natal bleeding, or because it is a limit, and limits ,ﷺ Prophet are not known in the shari’a except by hearing istihada or one of the It is not a valid purity, with the implication ﷺ it [from the Prophet companions].] [al-’Inaya] that it does not separate between two The minimum duration of purity is 15 days [by agreement of the companions upon this, and it bloods, so it is like a pause where purity is has been narrated by Ja’far b.
Load more

Recommended publications
  • Child Custody in Islamic Jurisprudence Saeid Nazari Tavakkoli - XKP
    Child Custody in Islamic Jurisprudence Saeid Nazari Tavakkoli - XKP Published: 2015 Categorie(s): Non-Fiction, Health & fitness, Daily Living, Family Relationships, Adoption & Fostering, Law, Human Science, Philosophy, Religion, Islam Tag(s): islam adoption "adoption in islam" "islamic laws" baby kids boy girl child "muslim kid" 1 Chapter 1 Publisher’s Note The holy religion of Islam, which was presented to mankind by God through the last of the divine Prophets, Hadhrat Muhammad (S.A.W.), is a collection of tenets, ethics, and rul- ings. Encompassing the Muslims’ practical duties, divine rul- ings are so comprehensive that they cover all individual and so- cial aspects of their life. As being devised by the Exalted Allah, who is fully aware of all the things useful and harmful to man- kind, these rulings are so consolidated that despite centuries passed they are still capable of responding to the human needs. Among these divine rulings are those concerning children. As the most principal source of rulings for the Muslims, the Holy Qur’an has in various verses dealt with the children’s issues and spoken about their rights as well as the parents’ duties to- wards them, in detail. Furthermore, religious leaders, i.e., the Holy Prophet of Islam (S.A.W.), and the Infallible Imams (A.S.) have more extensively addressed these issues and examined them from various perspectives. What is inferred from the collection of religious teachings is the justice-oriented approach of Islam towards the child’s rights from the infancy up to the age of maturity. Accordingly, on one hand, the mother is obliged to breastfeed her child at least for 21 months; and the father, on the other hand is com- mitted to provide for the material needs of the mother and the child in this period in the best way possible.
    [Show full text]
  • Albanian Contemporary Qur'anic Exegesis: Sheikh
    ALBANIAN CONTEMPORARY QUR’ANIC EXEGESIS: SHEIKH HAFIZ IBRAHIM DALLIU’S COMMENTARY (Tafsir Al-Quran Kontemporari Albania: Ulasan Oleh Sheikh Hafiz Ibrahim Dalliu) Hajredin Hoxha1 ABSTRACT: The objective of this study is to explore and analyze the main intellectual and religious trends and tendencies in the writings of Albanian Ulema in their dealing with Qur’anic studies, in the modern time, in the Balkan Peninsula in Europe. In conducting this study, the researcher has utilized inductive, historical, critical and analytical methodologies. The Albanian lands in the Balkan Peninsula were governed and ruled by the Islamic Ottoman Empire for almost five centuries. Historically, to some extent and despite the conflicts and clashes, Albanians were able to show to the world a very good sample of peace, unity and harmony among themselves, as a multi religious and multi ethnic society. The attention and the engagement of the Albanian Ulema with the Qur’anic sciences have been tremendous since the spread of Islam, and have to be taken into consideration. Despite the tough and serious political, economic and religious challenges in the 19th and 20th centuries, they were not distracted from conducting their learning and teaching affaires. As a result of very close contacts and relations with different ideologies, cultures and civilizations within the Ottoman mixed ethnicity and in the middle-east, the researcher based on different sources, was able to identify and discover Sunni Maturidi dogmatic approach in dealing with Quranic Exegesis in the Commentary of Sheikh Hafiz Ibrahim Dalliu-a case study. The results and conclusions of this study are to be taken into consideration also, especially when we know that the current and modern historical sources of Albania are deviated almost completely and not to be trusted at all, because they failed to show to the Albanian people a real picture of Islam.
    [Show full text]
  • Al-Shajarah Journal of Islamic Thought and Civilization of the International Islamic University Malaysia (Iium)
    AL-SHAJARAH JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION OF THE INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA (IIUM) 2019 Volume 24 Number 2 EDITOR-IN-CHIEF ABDELAZIZ BERGHOUT, IIUM, Malaysia EDITORIAL BOARD THAMEEM USHAMA, IIUM, Malaysia MOHAMED ASLAM BIN MOHAMED HANEEF, IIUM, Malaysia Awang SARIYAN, IIUM, Malaysia HAZIZAN MD NOON, IIUM, Malaysia HAFIZ ZAKARIYA, IIUM, Malaysia DANIAL MOHD YUSOF, IIUM, Malaysia ACADEMIC COMMITTEE MD SALLEH Yaapar, USM, Malaysia MOHAMMAD ABDUL QUAYUM, IIUM, Malaysia RAHMAH AHMAD H OSMAN, IIUM, Malaysia RASHID MOTEN, IIUM, Malaysia Spahic OMER, IIUM, Malaysia INTERNATIONAL ADVISORY BOARD SYED ARABI IDID (Malaysia) OSMAN BAKAR (Malaysia/Brunei) ANNABELLE TEH GALLOP (UK) SERDAR DEMIREL (Turkey) AZYUMARDI AZRA (Indonesia) WAEL B. HALLAQ (USA) AFIFI AL-AKITI (Malaysia/UK) IBRAHIM ZEIN (Qatar) Al-Shajarah is a refereed international journal that publishes original scholarly articles in the area of Islamic thought, Islamic civilization, Islamic science, and Malay world issues. The journal is especially interested in studies that elaborate scientific and epistemological problems encountered by Muslims in the present age, scholarly works that provide fresh and insightful Islamic responses to the intellectual and cultural challenges of the modern world. Al-Shajarah will also consider articles written on various religions, schools of thought, ideologies and subjects that can contribute towards the formulation of an Islamic philosophy of science. Critical studies of translation of major works of major writers of the past and present. Original works on the subjects of Islamic architecture and art are welcomed. Book reviews and notes are also accepted. The journal is published twice a year, June-July and November-December. Manuscripts and all correspondence should be sent to the Editor-in-Chief, Al-Shajarah, F4 Building, Research and Publication Unit, International Institute of Islamic Civilisation and Malay World (ISTAC), International Islamic University Malaysia (IIUM), No.
    [Show full text]
  • Is Any Benefit Prohibited in Islam?
    Munich Personal RePEc Archive Is any benefit prohibited in Islam? Abozaid, Abdulazeem Qatar Foundation 2018 Online at https://mpra.ub.uni-muenchen.de/92523/ MPRA Paper No. 92523, posted 21 Mar 2019 09:41 UTC IS ANY BENEFIT FROM A LOAN PROHIBITED IN ISLAM? Abdulazeem Abozaid Qatar Foundation Abstract It is a well-established rule in the Shariah (Islamic law) that a loan contract is of a charitable nature and as such the lender may not stipulate any excess or benefit from the borrower. However, it is also known in the Shariah that if the benefit from a loan comes to the lender voluntarily and it is not stipulated in the loan contract then it is permissible. This exception derives from some reports that the Prophet used to repay his debt with some increment, and to this effect he said: "The best amongst you are those who benevolently repay their debts”. Moreover, within Islamic law there exist some juristic opinions allowing the lenders to derive some indirect benefits from the loan contract, such as stipulating that the repayment of the debt is to be made in a place different from the one where the loan was first initiated, as this may save transfer costs and effort, or in utilizing, with conditions, the assets mortgaged against the loan. These exceptions may in principle nullify the general understanding that “any loan which results in a benefit is considered a form of usury” in Islam. The paper comes to define the prohibited benefits on a loan in Islam, thereby building the basis for addressing important questions, such as: i) are reciprocal loans prohibited in Islam? ii) is repaying the loan with excess to cater for inflation lawful? iii) is the benefit that pertains to the lender and does not harm or burden the borrower lawful? Answering these questions shall help set out the parameters for what constitutes unlawful benefits obtainable from a loan contract.
    [Show full text]
  • Muhammad Speaking of the Messiah: Jesus in the Hadīth Tradition
    MUHAMMAD SPEAKING OF THE MESSIAH: JESUS IN THE HADĪTH TRADITION A Dissertation Submitted to the Temple University Graduate Board In Partial Fulfillment of the Requirements for the Degree DOCTOR OF PHILOSOPHY by Fatih Harpci (May 2013) Examining Committee Members: Prof. Khalid Y. Blankinship, Advisory Chair, Department of Religion Prof. Vasiliki Limberis, Department of Religion Prof. Terry Rey, Department of Religion Prof. Zameer Hasan, External Member, TU Department of Physics © Copyright 2013 by Fatih Harpci All Rights Reserved ii ABSTRACT Much has been written about Qur’ānic references to Jesus (‘Īsā in Arabic), yet no work has been done on the structure or formal analysis of the numerous references to ‘Īsā in the Hadīth, that is, the collection of writings that report the sayings and actions of the Prophet Muhammad. In effect, non-Muslims and Muslim scholars neglect the full range of Prophet Muhammad’s statements about Jesus that are in the Hadīth. The dissertation’s main thesis is that an examination of the Hadīths’ reports of Muhammad’s words about and attitudes toward ‘Īsā will lead to fuller understandings about Jesus-‘Īsā among Muslims and propose to non-Muslims new insights into Christian tradition about Jesus. In the latter process, non-Muslims will be encouraged to re-examine past hostile views concerning Muhammad and his words about Jesus. A minor thesis is that Western readers in particular, whether or not they are Christians, will be aided to understand Islamic beliefs about ‘Īsā, prophethood, and eschatology more fully. In the course of the dissertation, Hadīth studies will be enhanced by a full presentation of Muhammad’s words about and attitudes toward Jesus-‘Īsā.
    [Show full text]
  • Ebook Download the Hadith
    THE HADITH PDF, EPUB, EBOOK Bill Warner | 70 pages | 01 Dec 2010 | CSPI | 9781936659012 | English | United States The Hadith PDF Book The reports of Muhammad's and sometimes companions behavior collected by hadith compilers include details of ritual religious practice such as the five salat obligatory Islamic prayers that are not found in the Quran, but also everyday behavior such as table manners, [52] dress, [53] and posture. Hadith have been called "the backbone" of Islamic civilization , [5] and within that religion the authority of hadith as a source for religious law and moral guidance ranks second only to that of the Quran [6] which Muslims hold to be the word of God revealed to his messenger Muhammad. Categories : Hadith Islamic terminology Islamic theology Muhammad. My father bought a slave who practiced the profession of cupping. Musannaf Ibn Abi Shaybah. Main article: Criticism of Hadith. Al-Mu'jam al-Awsat. Depictions of Muhammed. Musnad Ahmad ibn Hanbal. Sahih Bukhari is a collection of sayings and deeds of Prophet Muhammad pbuh , also known as the sunnah. Leiden : Brill Publishers , Among the verses cited as proof that the Quran called on Muslims "to refrain from that which [Muhammad] forbade, to obey him and to accept his rulings" in addition to obeying the Quran, [50] are:. This narrative is verified by Abu Bakr who has the least narrations of the Hadith of all the companions of the prophet despite him being the companion that was with him the most. The first people to hear hadith were the companions who preserved it and then conveyed it to those after them.
    [Show full text]
  • 1 the Flashes Collection
    1 THE FLASHES COLLECTION 2 3 From the Risale-i Nur Collection The Flashes Collection Bediuzzaman Said Nursi 4 Translated from the Turkish ‘Lem’alar’ by Şükran Vahide 2009 Edition. Copyright © 2009 by Sözler Neşriyat A.Ş. All rights reserved. This book may not be reproduced by any means in whole or in part without prior written permission. For information, address: Sözler Neşriyat A.Ş., Nuruosmaniye Cad., Sorkun Han, No: 28/2, Cağaloğlu, Istanbul, Turkey. Tel: 0212 527 10 10; Fax: 0212 520 82 31 E-Mail: [email protected] Internet: www.sozler.com.tr 5 Contents THE FIRST FLASH: An instructive explanation of the verse, “But he cried through the depths of the darkness…” the famous supplication of the Prophet Jonah (UWP), showing its relevance for everyone. 17 THE SECOND FLASH: The famous supplication of the Prophet Job (UWP), “When he called upon his Sustainer saying: ‘Verily harm has afflicted me…’” is expounded in five points, providing a true remedy for the disaster-struck. 21 THE THIRD FLASH: Three points expounding with the phrases “The Eternal One, He is the Eternal One!” two important truths contained in the verse, “Everything shall perish save His countenance…” 30 THE FOURTH FLASH: The Highway of the Practices of the Prophet (UWBP). This solves and elucidates with complete clarity one of the major points of conflict between the Sunnis and the Shi‘a, the question of the Imamate, and expounds two important verses in four points. 35 THE FIFTH FLASH is included in the Twenty-Ninth Flash. THE SIXTH FLASH is also included in the Twenty-Ninth Flash.
    [Show full text]
  • Islam Mean? Experience of Implementation in Tajik Society
    What Does “Traditional” or “Local” Islam Mean? Experience of Implementation in Tajik Society «Although the definitions of “traditional” and “tolerant” do not quite correctly apply to religion and its various movements, for the past two decades, they have often appeared in official political rhetoric and informational space», notes an expert on religion, Rustam Azizi in his original article for the analytical platform CABAR.asia. Русский Тоҷикӣ Follow us on LinkedIn! Article Summary: With the acquisition of independence, the problems related to religion actualized in the former Soviet republics; The Hanafi madhhab affirmation in the history of Central Asia is associated with the Samanid dynasty, under whose rule the madhhab acquired official status; The revival of the Hanafi madhhab reformation and modernization began in the 1970s, that is, during the heyday of the USSR and its atheistic ideology; The end of the 1990s and the beginning of the 2000s showed the unpreparedness of local religious leaders and institutions to compete with the new wave and respond to new challenges; The state intervened in the opposition of the “old” to a “new” wave, and it made a choice in favor of traditions. The Hanafi madhhab is almost declared the official religious movement of Tajikistan; The neighboring countries notice and explore Tajikistan’s experience in this area. The topic of the relationship of “traditional” or “local” Islam with modernized or radical fundamentalist trends has attracted greater public attention in recent years. At the same time,
    [Show full text]
  • Taftazani, a Commentary on the Creed of Islam
    > Commentary on the Creed of Islam NUMBER XLIII OF THE RECORDS OF CIVILIZATION SOURCES AND STUDIES AUSTIN P. EVANS, Editor Commentary on the Creed of Islam Sa'd al-T)in a on the Creed of al-T)in al-T^asaji TRANSLATED WITH INTRODUCTION AND NOTES BY EARL EDGAR ELDER MCML Columbia University Tress, COPYRIGHT 1950 BY COLUMBIA UNIVERSITY PRESS, NEW YORK Published in Great Britain, Canada, and India by Geoffrey Cumberlege, Oxford University Press London, Toronto, and Bombay MANUFACTURED IN THE UNITED STATES OF AMERICA RECORDS OF CIVILIZATION SOURCES AND STUDIES EDITED UNDER THE AUSPICES OF THE DEPARTMENT OF HISTORY, COLUMBIA UNIVERSITY Editor AUSTIN P. EVANS, PH.D. Professor of History Advisory Board DINO BIGONGIARI, Da Ponte Professor of Italian ROBERT HERNDON FIFE, L.H.D., Gebhard Professor of the Germanic Languages and Literatures CARLTON J. H. HAYES, LITT.D., Seth Low Professor of History ROGER SHERMAN LOOMIS, B.LITT., Professor of English ROBERT MORRISON MAcIVER, LITT.D., Lieber Professor of Political Philosophy and Sociology DAVID S. MUZZEY, PH.D., Gouverneur Morris Professor Emeritus of History JAMES T. SHOTWELL, LL.D., Bryce Professor Emeritus of the History of International Relations LYNN THORNDIKE, L.H.D., Professor of History WILLIAM L. WESTERMANN, L.H.D., Professor Emeritus of Ancient History To 0. N. E. Preface URING D, recent years there has been a revival of interest in things mediaeval. The Neo-Thomist school of philosophy is but one evidence of this. Different scholars have reminded us that the Middle Ages arc not a backwater nor a bayou having little connection with the great stream of intellectual movements in our civilized world.
    [Show full text]
  • An Introduction to Collective Ijtihad (Ijtihad Jama‘I): Concept and Applications
    An Introduction to Collective Ijtihad (Ijtihad Jama‘i): Concept and Applications Aznan Hasan Abstract This article explores the concept of collective ijtihad as a means of determining new judicial judgments. Accordingly, it analyzes the theoretical framework of this kind of ijtihad and its applica- tion by discussing the various institutions that practice it. In gen- eral, this article seeks to present this as a practical mechanism for ascertaining the Shari‘ah’s opinion concerning the Muslim ummah on a variety of current issues. At the outset, it will pre- sent briefly the controversy concerning the closure of the gate of ijtihad, for this kind of ijtihad relies heavily upon our recogni- tion that, throughout the history of Islamic law, jurists have never abandoned the task of ijtihad. The Controversy Surrounding the Theory of the Closure of the Gate of Ijtihad In his introduction, Joseph Schacht asserted that Islamic law is no longer relevant to modern life, due to its inflexibility and consequent inability to meet the constant changes therein. He stated further that the nature of Islamic law’s unchanging principles had inevitably resulted in this situa- tion. At the time of the classical jurists, although the nature of the system was the same, those involved in legal matters found a remedy for Islamic Aznan Hasan has a B.A. (Hons.) from al-Azhar, an M.A. from Cairo University, and is cur- rently working on his Ph.D. in Islamic law at the University of Wales, Lampeter, England. He is a lecturer at the Ahmad Ibrahim Kulliyyah of Law, International Islamic University of Malaysia, Selangor, Malaysia.
    [Show full text]
  • Abd Al-Razzaq Al-$An'anr, 53, 57, 60, Bajr, Abu'l-Walrd Sulayman B
    INDEX 'Abd al-:Jabbar b. Al).mad Ba}:iranr, Yusuf b. AJ:imad al-, 290-91 al-Asadabadr, al-Qaq.r, 102, 103 BaJ:iusayn, Ya'qub b. 'Abd al-Wabhab 'Abd al-Ralµnan b. Mahdi, 76 al-, 366 'Abd al-Razzaq al-$an'anr, 53, 57, 60, Bajr, Abu'l-Walrd Sulayman b. Khalaf 67, 95 al-, 126, 162, 164, 227 Abu 'Abd Allah al-Ba~rr, 109, 126 Balkhr, Abu Muti' al-, 222 Abu I:Ianifab al-Nu'man, 96, 117, 125, Balkhr, Zakanya' b. AJ:imad Abu 225, 370, 394, 425-26; on the ciddah Ya}:iya, 327 of an umm al-wala,d, 58; on neglect Baqillanr, al-QjiqI Abu Bakr, 101, 104, of the witr prayer, 211; association 126, 247, 425 of, with the early Murji'ab, 217-18; Bayhaqf, Abu Bakr AJ:imad al-, 76 on the nature of faith (zmiin), 222; Bqyiin: as a central concept in Shafi'i's act classification of, 223; as an legal theory, 4 7-50, 129, 389-90, 415 authority figure in the context of Bazdawf, Abu'l-Yusr MuJ:iammad b. intra-I:Ianafi theological-legal MuJ:iammad, 217(?), 237, 238, 239, debates, 237, 241, 253, 263, 265; as 243, 250, 255 participant in inter-modhhab disputation, Bazdawi, Abu'l-'Usr 'Ali b. 298-99, 301-04; doctrines of, given MuJ:iammad al-, 237, 238, 239, 244, a Shafi'i pedigree, 323-25 245, 246, 247 Abu'l-Hudhayl al-'Allaf, 261 Bukhari, 'Abd al-'Aziz b. AJ:imad al-, Abu'l-Hudhayl MuJ:iammad b.
    [Show full text]
  • Download Download
    AL-SHAJARAH JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION OF THE INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA (IIUM) 2018 Volume 23 Number 2 EDITOR-IN-CHIEF ABDELAZIZ BERGHOUT, IIUM, Malaysia COPY EDITOR SUZANA SUHAILAWATY MD. SIDEK, IIUM, Malaysia LANGUAGE EDITOR ADAM ABDULLAH, IIUM, Malaysia EDITORIAL BOARD THAMEEM USHAMA, IIUM, Malaysia MOHAMED ASLAM BIN MOHAMED HANEEF, IIUM, Malaysia AWANG Sariyan, IIUM, Malaysia HAZIZAN MD NOON, IIUM, Malaysia HAFIZ Zakariya, IIUM, Malaysia DANIAL MOHD YUSOF, IIUM, Malaysia ACADEMIC COMMITTEE MD SALLEH YAAPAR, USM, Malaysia MOHAMMAD ABDUL Quayum, IIUM, Malaysia RAHMAH AHMAD H OSMAN, IIUM, Malaysia RASHID MOTEN, IIUM, Malaysia Spahic OMER, IIUM, Malaysia INTERNATIONAL ADVISORY BOARD SYED ARABI IDID (Malaysia) OSMAN BAKAR (Malaysia/Brunei) ANNABELLE TEH GALLOP (UK) SERDAR DEMIREL (Turkey) AZYUMARDI AZRA (Indonesia) WAEL B. HALLAQ (USA) AFIFI AL-AKITI (Malaysia/UK) IBRAHIM ZEIN (Qatar) Al-Shajarah is a refereed international journal that publishes original scholarly articles in the area of Islamic thought, Islamic civilization, Islamic science, and Malay world issues. The journal is especially interested in studies that elaborate scientific and epistemological problems encountered by Muslims in the present age, scholarly works that provide fresh and insightful Islamic responses to the intellectual and cultural challenges of the modern world. Al-Shajarah will also consider articles written on various religions, schools of thought, ideologies and subjects that can contribute towards the formulation of an Islamic philosophy of science. Critical studies of translation of major works of major writers of the past and present. Original works on the subjects of Islamic architecture and art are welcomed. Book reviews and notes are also accepted. The journal is published twice a year, June-July and November-December.
    [Show full text]