2. Main Points
Clarification of the concept of Islamic Jurisprudence
The purposes of the Jurisprudence
Shariah & Jurisprudence
Jurisprudence & the man made law
The Categories of Action rules
The historical stages of the growth of the
Jurisprudence
The major schools of the Islamic Jurisprudence
3. الفقه
Jurisprudence
-الفقهFiqh accurately means to understand deeply .الفهم
An example of this is found in the Qur’an in the Dua of
Prophet Moses (as) when he asked Allah to remove the
impediment from his speech so Pharaoh and his people
could understand him very well.
{لساني من عقدة واحلليفقهواقولي}.
“And loosen the knot from my tongue. That they may
understand my speech.”
4. الفقه
Jurisprudence
This usage is also found in the Hadith of the
Prophet (صلىهللاعليهوسلم) who said, “Whoever Allah
intends good for. He gives him understanding of
the Deen.” Narrated by Muslim.
”منبه هللا يردخيرايفقههالدين في“.
رواهالبخاريومسلم.
5. العلماء اصطالح يف الفقه
Jurisprudence According to the Scholars
Fiqh according to the scholars has the following meaning:
“The collection of rulings or laws, (taken from)
Shariah, dealing with actions, by which every Muslim
is required to live. It is important to know that these
rulings deal with the individual as well as the society.”
ّلأد من ًاَّدَمَتسُم ةّيالعمل ةّيالشرع باألحكام العلمةّيالتفصيل تها
6. الفقه مشولية
The Comprehensiveness of Jurisprudence
1. Worship – العبادة this aspect of Jurisprudence is
dealing with Prayer, Charity, Fasting, and Hajj.
2. Family Issues- األسرة this aspect of Jurisprudence is
dealing with the family from the beginning to the
end. Such as the conditions for a sound marriage
divorce and so forth.
3. Transactions- المعامالت this aspect of Jurisprudence is
related to how we cooperate with each other in
society. An example would be buying and selling
goods.
7. الفقه مشولية
The Comprehensiveness of Jurisprudence
4. Politics- السياسة this aspect of Jurisprudence
deals with the organization of government and
governmental organizations in regards to the
Muslim nation.
5. Punishment of criminals العقوبات
8. الفقه مشولية
The Comprehensiveness of Jurisprudence
6. Peace and war- السالموالحرب this aspect of
Jurisprudence deals with foreign relations with other
countries depending on the current condition that exist
between the Islamic state and those countries.
7. Ethics and virtue الفضائل و األخالق
9. الشريعة
Al-Shariah in the Arabic Language
شريعة “A watering place; a resort of drinkers (both men and
beast); a place to which men come to drink there-from and
draw water.”
10. االصطالح يف الشريعة
Al-Shariah in Islamic Terminology
“It refers to the sum total of Islamic Laws which were
revealed to the Prophet Muhammad {صلىهللاعليهوسلم} which
are recorded in the Qur’an and the Sunnah).”
الشريعة:رةّهالمط ةّنالس و القرآن نصوص هي
11. الشريعة و الفقه بني الفرق
The Differences Between Fiqh and Shariah
Fiqh.
1. A body of laws deduced from the
Shariah to cover specific situations
not covered in the Shariah.
الشريعة من ّةدالمستم القوانين
Shariah
1. Shar’eah is the body of laws
found both in the Qur`an and
Sunnah.
ّنوالس القرآن في الموجودة القوانينة
12. الشريعة و الفقه بني الفرق
The Differences Between Fiqh and Shariah
Fiqh.
2. Fiqh changes according to the
circumstances surrounding it.
الظروف بتغير يتغير الفقه
المحيطة
Shariah
2. Shariah is fixed and
unchangeable.
تتغير ال و ثابتة الشريعة
13. الشريعة و الفقه بني الفرق
The Differences Between Fiqh and Shariah
Fiqh.
3. Fiqh laws tend to be specific:
they demonstrate how the basic
principles of Shariah should be
applied in given circumstances.
الخصوصية إلى الفقه يهدف.تطبي كيفيةق
ظروف في للشريعة األساسية المبادىء
معينة
Shariah
3. The laws of Shariah are, for the
most part, general: they lay
down basic principles.
هي و ،عامة األكبر جزئها في الشريعة
ّةيأساس قوانين تشكل
14. Differences between the Islamic
Shari`ah and Man-Made Law
1) Divine origin against Human origin.
2) Consequences in this world and the Hereafter against
This world only.
3) Development of personal accountability to Allah
against Mere loyalty to the law
4) Absolute criteria providing for the benefit of
creatures against Popular opinion which may or may
not be beneficial
15. Shariah
يعةرالش
Man-Made Law
ةّالوضعي القوانني
Divine origin سماوي Human origin إنساني
Consequences in this world and the
Hereafter
أخروية و دنيوية النتائج
Consequences this world only
دنيوية النتائج
Development of personal
accountability to Allah
هللا أمام المسؤولية
Mere loyalty to the law
فقط القانون أمام
16. Rulings of Sacred Law
Prescribed واجب
Recommended مندوب
Permissible مباح
Disliked مكروه
Unlawful مّرمح
17. Rulings of Sacred Law
Prescribed
فرض
Recommended
/
مندوب
Permissible
مباح
Disliked
مكروه
Forbidden
محرم
Other terms:
-Obligatory واجب
-Mandatory محتم
- Required الزم
Performance:
rewarded
Non-Performance:
punished
Other terms:
- Sunnah ةّنس
- Preferable مستحب
- Meritorious فضيلة
- Desirable مرغوب
P: rewarded
NP: not punished
Other terms:
- Allowed
P: not rewarded
NP: not punished
Other terms:
- Offensive
- Detested
P: not punished
NP: rewarded
Other terms:
- Unlawful
- Prohibited
P: punished
NP: rewarded
19. The Seven Historical Periods of
Islamic Jurisprudence
Foundation Prophetic ( عليه هللا صلىوسلم ) era
Establishment Righteous Caliphs era
Building till beginning of 2nd Century
Flowering till the mid of 4th Century
Consolidation till the mid of 7th Century
Stagnation till the 14th Century
Institutions Our era
20. 1 Foundation
الوجود
Era of Prophet ( صلىهللاعليهوسلم ) time.
Two stages:
Makka
Madenah
Criteria of Jurisprudence in this phase:
Prophet ( صلىهللاعليهوسلم ) was the only resource of rules.
Rules used to be legislated according the events, or as answers to
queries.
Islamic Jurisprudence was put together step by step, and part by
part through the followed Quranic verses and prophetic says.
21. 1 Foundation
الوجود
Differences existed but were limited.
The ideological foundations of Islam were laid down.
The evolution of Jurisprudence and the foundations of its
methodology were taught by the prophet ( صلىهللاعليهوسلم )
to his companions.
23. 2 Establishment
التأسيس
The basis of deductive Jurisprudent principles were
laid down during the time of the Righteous Caliphs.
The sudden addition of vast new territories brought
Muslims into sudden contact with many different
cultures, and this produced a host of new issues which
were not specifically covered in the Qur`an And
Sunnah
24. 2 Establishment
التأسيس
Legal rulings became increasingly needed, and the
Righteous Caliphs developed certain procedures for
arriving at a juristic decision
The companions, in general, followed decision making
procedures which helped them to avoid hard and fast
rulings
The Presence of the Righteous Caliphs and the companions
provided a safe guard in legal rulings. This promoted unity
and there was no factionalism within the Islamic Nation
25. 2 Establishment
Criteria of Jurisprudence in this phase:
Deliberation principle led to stop any conflict
The consensus were easily available
Not many account of Prophetic Says due to Omar's ban
Not many events comparing with the events later
Piety of the Companions to give Fatwa
27. 3 Building
البناء
From the end of Righteous Caliphs time to the beginning
of the 2nd Century
The Companions spread among different countries
Scholars relied on frequent narration of Hadith and
compiled the legal rulings of the most prominent jurist
among the Companions ()الصحابة
31. 4 Flowering
االزدهار
From the beginning of the 2nd century to the mid of
the 4th
Jurisprudence took on a definite shape as an
independent Islamic science
Centers of learning increased and so did the different
doctrines ()مذاهب of earlier scholars
Jurisprudence became organized and divided into two
parts: األصول and the الفروع
32. 4 Flowering
االزدهار
The entire Sunnah was collected and recorded in
books
With regards to the issue of the Doctrines two distinct
periods took place during this time:
Exchange of ideas and sharing of ideas/first half of this
period تبادلومشاركة
Factionalism, intolerability, rigidity, and argumentation
/second half بّتحزوعدملّمتحوبّلتص
33. Imams
• Imam Abu Hanifa 80-150 (After Hijra)
• Imam Malik 93-179 (A.H.)
• Imam Shafi'i 150-204(A.H.)
• Imam Ahmad Ibn Hanbal 164-241 (A.H.)
• Others: Al-Thawri, Ibn Abu-Lail, Al Awza'i,
and Al-Laith
35. From the mid
of 4th century to
the mid of 7th.
5
Consolidation
التجمع
36. 5 Consolidation
From the mid of 4th century to the mid of 7th.
Only FOUR jurisprudential doctrines were remained
The jurisprudential doctrines reached their final form of
systemization and organization
Ijtihaad beyond the structure of the different doctrines was
dropped and Ijtihaad within the only one doctrine took
over
Justification of the jurisprudent choices developed
Comparative jurisprudence was born
42. 6 Stagnation
كودالر
From the mid of 7th century
It was divided into 2 periods
o Till the beginning of 10th century (Plenty of Scholars)
o From the 10th century
Ijtihaad was put aside and the blind following of a doctrine
took over
The four doctrines became more intolerable with each
other, and finally broke into four sects
43. 6 Stagnation
كودالر
Scholarly activity became polarized
Revivers continued to work to bring the dynamics of
jurisprudence back
The fanaticism of the doctrines lessened do to the Islamic
Movement and the teaching of comparative jurisprudence
44. 7 Institutions
املؤسسات
Lock of Ijtihad; إغالقباباالجتهاد
It means that it is not allowed -any more (after the end
of the fourth century)- to any scholar to contrive any
jurisprudential rule straight beginning from Qur`an
Sunnah and consensus, nevertheless it assumed to go
back to one of the four Islamic doctrines.
45. 7 Institutions
املؤسسات
There are three developments facilitate for calling for this
closure:
The jurists wanted to protect Sharia from some wiseacre
men. حمايةالشريعةمنالناسغيرالمؤهلين
Fanaticism of the followers of each doctrine التعصب
Juridical position: the governors used to choose the judges
from one doctrine, this push the student to study this
doctrine only أصبحللدولةمذهبفقهيواحد
46. 7 Institutions
املؤسسات
Why a lot of scholars called for this closure?
The jurists wanted to protect Sharia from some
wiseacre men. حمايةالشريعةمنالناسغيرالمؤهلين
Weakness of Belief
اإليمان ضعف
Separation between science and faith
العلم و الدين بين الفصل
Science became a tool to get positions
المناصب لبلوغ وسيلة
47. 7 Institutions
املؤسسات
Immobility of the Jurisprudence
الفقه جمود
The governors started to give obligatory
rules بدأعونّالمشربإصداربعضاألحكاماإلجبارية
Several countries started to receive the
civil system from the European countries
51. 7 Institutions
املؤسسات
Many conferences for Islamic Jurisprudence started to
be hold
A week of Islamic Jurisprudence (Damascus Shawal 1380 –
April 1961)
Conference of Islamic research institute in Al-Azhar (1961)
Conference in Al-Byidah City in Libya, hold by Libyan
University
Conference of Islamic Jurisprudence (Riyadh 1976)
52. 7 Institutions
املؤسسات
Founding of many of the institutes of Jurisprudence
Al Azhar's Islamic Research Academy 1961
International Islamic Fiqh Academy Makah Safar 1405, November
1984
Islamic Fiqh council, hold the first conference in Makah Shaban 1398,
1977
The permanent Committee Fatwa in Kingdom of Saudi Arabia
European Council for fatwa and research.
prescribed, recommended, permissible, disliked and unlawful
Rulings of the Shari`ah
The rulings of shari`ah for all our daily actions are five : prescribed, recommended, permissible, disliked and unlawful . The distinctions between the five categories are in whether their performance (P) and nonperformance (NP) is rewarded, not rewarded, punished or not punished (see the table). The prescribed (fard) is also referred to as obligatory (wajib), mandatory (muhattam) and required (lazim). It is divided into two categories :
personally obligatory (فرض عين), which is required from every individual Muslim (e.g. salah and zakah);
and communally obligatory (فرض كفاية), which if performed by some Muslims is not required from others (e.g., funeral prayers).
The recomended (mandub) is also referred to as sunnah, preferable (mustahabb), meritorious (fadila), and desirable (marghub fih). Examples are night vigil (tahajjud) prayers, and rememberance of Allah (zikr).
The performance and nonperformance of the permissible/ allowed (mubah) is neither rewarded nor punished.
Nonperformance of both the disliked (makruh) and the unlawful/prohibited (haram ) is rewarded. Performance of the unlawful is punished, but that of the disliked is not punished.