This document provides an introduction to the Islamic legal theory of fiqh. It defines fiqh as the regulations of Islamic law derived from the Quran, Hadith, consensus and analogy. It discusses the main topics and tools of fiqh and notes that learning fiqh is obligatory. It also outlines the four main schools of fiqh (Hanafi, Maliki, Shafi'i, Hanbali) and provides brief biographies of their founding imams, including Abu Hanifa, Malik ibn Anas, and Muhammad ibn Idris al-Shafi'i. It describes how each imam contributed to the development and spread of Islamic jurisprudence.
1. Imam Bukhari was born in 194 AH in Bukhara and became one of the greatest narrators of Hadith in Islam. He began learning Hadith at a young age and had an extraordinary memory.
2. Imam Bukhari extensively traveled to learn from great scholars and discuss Hadith. He spent 16 years compiling his most famous work, Sahih al-Bukhari, in which he collected over 7,000 authentic Hadiths after scrutinizing over 60,000 narrations.
3. Imam Bukhari made an immense contribution to the science of Hadith documentation and authentication. However, he faced persecution and jealousy from some scholars and was eventually banished from
Imam Bukhari dedicated his life to compiling an authentic collection of hadiths or sayings of the Prophet Muhammad. He traveled extensively to collect narrations and verify their chains of transmission. After 16 years of rigorous work, he produced his compilation Sahih al-Bukhari, containing over 7,000 hadiths that he determined to be authentic. Imam Bukhari established criteria for evaluating hadith authenticity to distinguish genuine narrations from forged ones. His compilation is regarded as one of the most trusted collections of hadiths in Islam due to his meticulous verification process.
Introduction to Usul Fiqh:The life of Imam ShafieNaimAlmashoori
Imam al-Shafie is considered the founder of the principles of Islamic jurisprudence (Usul al-Fiqh). He wrote the first work to systematically outline the legal theory in his book al-Risalah. Imam al-Shafie studied under many eminent scholars in Makkah and Madinah and became renowned for his deep knowledge of hadith and legal theory. He established one of the major schools of Islamic law and made significant contributions to the development of Usul al-Fiqh.
Imam Shafi'i was a prominent Islamic scholar and jurist who founded the Shafi'i school of thought, one of the major legal schools of Sunni Islam. Some key points:
- He was born in Gaza in 767 CE and died in Cairo in 820 CE. He studied under Imam Malik and others and developed his own legal methodology.
- He authored several influential works on Islamic jurisprudence including Al-Risalah and Al-Umm. His school of thought focuses on the Quran, hadith, consensus, and analogy.
- The Shafi'i madhhab is most prominent in East Africa, Yemen, Indonesia, Malaysia and other parts
This document provides a biography of Imam Abu Dawud, a famous scholar of hadith. Some key points:
1) Imam Abu Dawud was born in 202 AH in Sijistan and became renowned as one of the top scholars of hadith of his time.
2) His most famous work is his book of hadith called Sunan Abu Dawud, which contains 4,800 hadiths carefully selected from a collection of 500,000 hadiths.
3) Imam Abu Dawud was known for his exceptional mind and for being an expert in distinguishing authentic from inauthentic hadiths. He was considered "Imam of Hadith Scholars" by many of
Imam Malik was born in Medina in 715 CE to a family originally from Yemen. Living in Medina gave him access to early Islamic scholars, and he studied under scholars like Imam Jafar al Sadiq. He was known for his extreme care in verifying hadith, only accepting narrations from trustworthy sources. Imam Malik's chain of narrators for hadith, passing down from the Prophet Muhammad, was considered the most authentic. He wrote Al-Muwatta, regarded as one of the soundest books on Earth after the Quran.
The document discusses the compilation of hadith over four periods of Islamic history. The first period saw hadith being preserved through memorization by prominent Sahabah like Abu Hurairah and Aisha. Some Sahabah and Tabi'een also began writing down hadith, including the Sahaifah of Ibn Amr al-Aas and the Sahaifah of Humaam ibn Munabbih. This laid the foundation for hadith science and the formal recording of prophetic narrations.
1. Imam Bukhari was born in 194 AH in Bukhara and became one of the greatest narrators of Hadith in Islam. He began learning Hadith at a young age and had an extraordinary memory.
2. Imam Bukhari extensively traveled to learn from great scholars and discuss Hadith. He spent 16 years compiling his most famous work, Sahih al-Bukhari, in which he collected over 7,000 authentic Hadiths after scrutinizing over 60,000 narrations.
3. Imam Bukhari made an immense contribution to the science of Hadith documentation and authentication. However, he faced persecution and jealousy from some scholars and was eventually banished from
Imam Bukhari dedicated his life to compiling an authentic collection of hadiths or sayings of the Prophet Muhammad. He traveled extensively to collect narrations and verify their chains of transmission. After 16 years of rigorous work, he produced his compilation Sahih al-Bukhari, containing over 7,000 hadiths that he determined to be authentic. Imam Bukhari established criteria for evaluating hadith authenticity to distinguish genuine narrations from forged ones. His compilation is regarded as one of the most trusted collections of hadiths in Islam due to his meticulous verification process.
Introduction to Usul Fiqh:The life of Imam ShafieNaimAlmashoori
Imam al-Shafie is considered the founder of the principles of Islamic jurisprudence (Usul al-Fiqh). He wrote the first work to systematically outline the legal theory in his book al-Risalah. Imam al-Shafie studied under many eminent scholars in Makkah and Madinah and became renowned for his deep knowledge of hadith and legal theory. He established one of the major schools of Islamic law and made significant contributions to the development of Usul al-Fiqh.
Imam Shafi'i was a prominent Islamic scholar and jurist who founded the Shafi'i school of thought, one of the major legal schools of Sunni Islam. Some key points:
- He was born in Gaza in 767 CE and died in Cairo in 820 CE. He studied under Imam Malik and others and developed his own legal methodology.
- He authored several influential works on Islamic jurisprudence including Al-Risalah and Al-Umm. His school of thought focuses on the Quran, hadith, consensus, and analogy.
- The Shafi'i madhhab is most prominent in East Africa, Yemen, Indonesia, Malaysia and other parts
This document provides a biography of Imam Abu Dawud, a famous scholar of hadith. Some key points:
1) Imam Abu Dawud was born in 202 AH in Sijistan and became renowned as one of the top scholars of hadith of his time.
2) His most famous work is his book of hadith called Sunan Abu Dawud, which contains 4,800 hadiths carefully selected from a collection of 500,000 hadiths.
3) Imam Abu Dawud was known for his exceptional mind and for being an expert in distinguishing authentic from inauthentic hadiths. He was considered "Imam of Hadith Scholars" by many of
Imam Malik was born in Medina in 715 CE to a family originally from Yemen. Living in Medina gave him access to early Islamic scholars, and he studied under scholars like Imam Jafar al Sadiq. He was known for his extreme care in verifying hadith, only accepting narrations from trustworthy sources. Imam Malik's chain of narrators for hadith, passing down from the Prophet Muhammad, was considered the most authentic. He wrote Al-Muwatta, regarded as one of the soundest books on Earth after the Quran.
The document discusses the compilation of hadith over four periods of Islamic history. The first period saw hadith being preserved through memorization by prominent Sahabah like Abu Hurairah and Aisha. Some Sahabah and Tabi'een also began writing down hadith, including the Sahaifah of Ibn Amr al-Aas and the Sahaifah of Humaam ibn Munabbih. This laid the foundation for hadith science and the formal recording of prophetic narrations.
This presentation provide a brief introduction of hadith, historyh of its compilation its authority. It provides evidence of hadith being wahi as well and blessing for those who follows hadith and punishment for thhose who does not.
This document discusses the Ahle Hadeeth movement. It defines Ahle Hadeeth as unbiased followers of the Quran and authentic hadith. It notes that Sahaba, Tabi'een, and scholars of hadith up through the 5th Islamic century were considered Ahle Hadeeth. It explains that while the early imams were Ahle Hadeeth, later blind followers of madhhabs departed from following authentic hadith. Overall, it provides background on the origins and key principles of the Ahle Hadeeth movement in seeking guidance only from the Quran and authentic hadith.
This document discusses the four sources of Islamic law (Shariah):
1. The Quran, which was revealed to the Prophet Muhammad over 23 years and provides spiritual, moral and legal guidance.
2. The Sunnah (traditions and practices of the Prophet), which are recorded in hadith collections and clarify or supplement the Quran.
3. Ijma, which refers to consensus among Islamic scholars.
4. Qiyas (analogical reasoning), which is used when no guidance is available in the Quran or Sunnah by applying logic and reasoning.
The document then provides details on the definition and types of divine revelation (Wahi), the compilation of the Q
This document provides an overview of the science of Mustalah al-Hadeeth, which determines the acceptance or rejection of hadith chains of transmission (sanad) and texts (matn). It discusses the subject, purpose and history of the science, noting that verification of narrations originated from the Quran and Sunnah. It outlines some of the most renowned works on the topic and provides definitions for important terminology related to hadith studies and the scholars involved.
Shaykh al-Albānī raised two main points in his debate with Shaykh al-Būtī:
1) He disagreed with the title of Shaykh al-Būtī's book "Abandoning the Madhhabs is the Most Dangerous Bid‘ah", arguing the book did not sufficiently justify this title.
2) He argued that Shaykh al-Būtī misunderstood the message of al-Khajnadī, the author Shaykh al-Būtī was rebutting. According to Shaykh al-Albānī, al-Khajnadī did not deny the validity of
The document provides a brief history of the science of hadith authentication (mustalah al-hadith) in Islam. It explains that as more narrators were involved in transmitting hadiths, strict rules were needed to verify the reliability of narrators in the chain of transmission (isnad) and accept authentic hadiths. The document outlines some of the early scholars who wrote foundational works on hadith methodology and authentication criteria, including defining different categories of hadiths based on the level of transmission in the chain of narrators.
The hadith literature evolved over centuries from an oral tradition during the Prophet Muhammad's time to systematic written collections beginning in the 8th century CE. Writing of hadith was initially prohibited to avoid mixing with the Quran but was later permitted. Early collectors like Zuhri compiled hadith orally or in written form by order of Umar II, fearing loss. Scholars faced contradictory traditions, establishing authentication techniques. Major written collections in the 8th-10th centuries formed the basis of the six canonical Sunni hadith collections.
Mere decorations and occasional recitation upon the death of a family member are just some of the ways that the use and purpose of the Qur’an has been misconstrued. Imam Anwar Al-Awlaki explains and reminds the listener of the true purpose for the Quran’s revelation. One must remember to ponder, reflect and understand the Quran properly, thereby actualizing the true reason for its revelation.
The document provides an introduction to Hadith, including:
1) Definitions of Hadith, both literal and technical, and the subject matter of Hadith, which is to obtain guidance from the Prophet Muhammad.
2) The aims and objectives of studying Hadith are to follow the guidance of the Prophet in order to be successful in this life and the next.
3) Hadith is mentioned in the Quran referring to the guidance given to the Prophet by Allah, establishing the authority of Hadith from the Quran itself.
The document summarizes the preservation and compilation of the Quran over time. During the lifetime of Muhammad, revelations were written down and memorized. Under Abu Bakr, scattered writings were compiled into a book format. Under Uthman, a standard version was created to resolve differences in dialects that emerged. This ensured the accurate preservation of the Quran and unity among Muslims.
This document provides context about the book "Tanwir al-Miqbas min Tafsir Ibn 'Abbas", which is a commentary on the Quran. It discusses:
1) The book has been attributed to either the companion Ibn 'Abbas or the scholar al-Firuzabadi, but it was likely compiled by unknown authors centuries after Ibn 'Abbas.
2) Ibn 'Abbas's interpretations of the Quran are well documented, but this book contains references that prove it was not written by him.
3) The book provides an example of the tafsir genre of commentary, but does not represent a genuine transmission of Ibn 'Abb
Ibn Taymiyyah was an influential Muslim scholar born in 661 Hijri in Haran, Syria. Some of his major accomplishments include memorizing the entire Quran from a young age, starting to write books at age 17, and writing over 591 books in total covering subjects like tafsir, hadith, fiqh, history and more. He faced imprisonment multiple times throughout his life for some of his controversial fatwas and writings. Ibn Taymiyyah died in 728 Hijri in Damascus at age 66, with over 300,000 people attending his janazah prayer. He is considered one of the most influential Muslim scholars.
This presentation basically on the Zakat and Ushr Ordinance,1980.
which has the following contents..........
-Some Definition
- Charge and collection of Zakat
- Charge and collection of Ushr
- Mode of assessment and collection of Ushr
- Establishment of Zakat Funds
- Utilization of Zakat Funds
and many more topics as a helping material.
Over view of the muslims contribution in economicsSyed Ansar
Muslims have made significant contributions to economics since the 7th century. Several early Muslim scholars developed economic ideas based on Islamic sources like the Quran and hadiths. Ibn Khaldun in particular is considered a founder of modern economics, as he discussed concepts centuries before Western economists like division of labor, supply and demand, consumption, and capital formation. Other influential Muslim economists included Abu Yusuf, Ibn Taimiyah, and Al-Ghazzali, demonstrating the rich history of Islamic thought in economics over many centuries.
The document discusses Islamic views on market structures and pricing. It states that price-taking (competitiveness) is desirable from an Islamic perspective. While some supervision is necessary, price fixing by the government is generally unlawful as it violates voluntary exchange. Monopolies are also viewed cautiously, as they can harm competition, though scholars differ on specific goods. Overall, competitive markets that protect voluntary exchange are viewed as most aligned with Islamic principles.
This document discusses the concept of al-Kharaj in Islam. It begins by defining al-Kharaj as taxes, revenue, or rental obtained from land or property. It describes how al-Kharaj was implemented during the Prophet's time and the early Caliphates. Factors that determined the amount of al-Kharaj included the quality of land, type of crops planted, and watering system. The document also examines different views on rights of non-Muslim land holders and the functions of al-Kharaj as an official tax document and source of government revenue.
This document provides a survey of recent works on the history of economic thought in Islam. It begins by discussing a few early Islamic jurists and scholars from the 1st/2nd century AH such as Zaid bin Ali and Abu Hanifa and their views on issues like sale on credit, salam contracts, and treatment of debtors. It then summarizes more recent writings about other influential Islamic scholars such as Al Awza'i, Malik, Shafi'i, Ibn Khaldun, and others up to Muhammad Iqbal and their contributions to Islamic economic thought over 14 centuries of history. The survey is intended to draw attention to the need for further comprehensive study of this topic by examining source materials in Arabic
This document provides an overview of the Islamic economic system. It discusses the ideological basis of Islam compared to capitalism and socialism. The Islamic approach balances rights to private property with equality and justice. Key aspects of the Islamic economic system include equitable distribution of wealth through zakat and prohibitions on interest to prevent concentration of wealth. The goal is for a spiritual and legal system that allows market forces within divine restrictions to ensure fair circulation of resources.
1) The book is an English translation of Imam Ghazzali's work that deals with worship and divine service. Imam Ghazzali was an influential 12th century Islamic scholar and theologian. 2) After studying under several teachers, Ghazzali took a position lecturing at a prestigious school but later turned to Sufism after experiencing a crisis of faith. 3) He composed "Ihya Ulum-ud-Din" as his magnum opus to revive religious sciences in Islam and address what he saw as deviant ideas, drawing
Imām Abu Hanifah(ra) Life, Legacy, Methodology and Fiqhjkninstitute
The document outlines an upcoming course on Imam Malik and his legal school presented by Mufti Abdul Waheed. The course will cover Imam Malik's life, works, legal theory, methodology, contributors to developing his school, students, testimony from other scholars, and analysis of some criticisms against him. It provides an agenda with timing for the sessions covering Part 1 on Imam Malik's background, Part 2 on his legal methodology, and Part 3 on misconceptions about him.
Explanation of the three fundamental principles of islaamShahedur
This document provides a summary of three fundamental principles of Islam according to Shaykh Muhammad ibn Abdul Wahhaab:
1) Belief in Allah as the sole creator and provider, and that messengers were sent to guide humanity to obedience and paradise or disobedience and hell.
2) Belief that Allah alone deserves to be worshipped and nothing else should be associated with Him.
3) Belief that true believers must not have friendship or alliance with those who oppose Allah and His messenger, even if they are family. The document then explains the first principle in more detail.
Shaykh Muhammad ibn gaalih al-’Uthaymeen
Language: English | Format: PDF| Pages: 134 | Size: 1 MB
Before you is a complete translation of the great classical treatise “Thalaathat-ul-Usool” [The Three Fundamental Principles] of Imaam Muhammad bin ‘Abdil-Wahhaab. The source used for this translation was a booklet with the title “The Creed of the Saved Sect” printed by Maktab-ul-Islamee in 1993 [5th Edition] with checking by Zuhair Shawaish. This book is not to be confused with “al-Usool-uth-Thalaatha” which is another work written by Imaam Ibn ‘Abdul-Wahhaab. This treatise needs no introduction, as it is one of the Islamic works that is most studied and taught throughout the world. In fact, many of the scholars recommend the students of knowledge to begin their path of learning by studying and mastering this booklet. The reason for this is because it was written by the author in a simple manner and comprising of the basic fundamentals of this Religion in brief. The material contained in the treatise was designed to be easily memorized and understood. It is our intent, by producing this treatise, to provide the English audience with the source of this tremendous work so that they may study it in gatherings and use it as a reference. There are several explanations available for “The Three Fundamental Principles” that were written in recent times, such as that of Imaam Muhammad bin Saalih Al-‘Uthaimeen, Shaikh Zayd Al-Madkhalee and Shaikh Saalih Aali Shaikh.
This presentation provide a brief introduction of hadith, historyh of its compilation its authority. It provides evidence of hadith being wahi as well and blessing for those who follows hadith and punishment for thhose who does not.
This document discusses the Ahle Hadeeth movement. It defines Ahle Hadeeth as unbiased followers of the Quran and authentic hadith. It notes that Sahaba, Tabi'een, and scholars of hadith up through the 5th Islamic century were considered Ahle Hadeeth. It explains that while the early imams were Ahle Hadeeth, later blind followers of madhhabs departed from following authentic hadith. Overall, it provides background on the origins and key principles of the Ahle Hadeeth movement in seeking guidance only from the Quran and authentic hadith.
This document discusses the four sources of Islamic law (Shariah):
1. The Quran, which was revealed to the Prophet Muhammad over 23 years and provides spiritual, moral and legal guidance.
2. The Sunnah (traditions and practices of the Prophet), which are recorded in hadith collections and clarify or supplement the Quran.
3. Ijma, which refers to consensus among Islamic scholars.
4. Qiyas (analogical reasoning), which is used when no guidance is available in the Quran or Sunnah by applying logic and reasoning.
The document then provides details on the definition and types of divine revelation (Wahi), the compilation of the Q
This document provides an overview of the science of Mustalah al-Hadeeth, which determines the acceptance or rejection of hadith chains of transmission (sanad) and texts (matn). It discusses the subject, purpose and history of the science, noting that verification of narrations originated from the Quran and Sunnah. It outlines some of the most renowned works on the topic and provides definitions for important terminology related to hadith studies and the scholars involved.
Shaykh al-Albānī raised two main points in his debate with Shaykh al-Būtī:
1) He disagreed with the title of Shaykh al-Būtī's book "Abandoning the Madhhabs is the Most Dangerous Bid‘ah", arguing the book did not sufficiently justify this title.
2) He argued that Shaykh al-Būtī misunderstood the message of al-Khajnadī, the author Shaykh al-Būtī was rebutting. According to Shaykh al-Albānī, al-Khajnadī did not deny the validity of
The document provides a brief history of the science of hadith authentication (mustalah al-hadith) in Islam. It explains that as more narrators were involved in transmitting hadiths, strict rules were needed to verify the reliability of narrators in the chain of transmission (isnad) and accept authentic hadiths. The document outlines some of the early scholars who wrote foundational works on hadith methodology and authentication criteria, including defining different categories of hadiths based on the level of transmission in the chain of narrators.
The hadith literature evolved over centuries from an oral tradition during the Prophet Muhammad's time to systematic written collections beginning in the 8th century CE. Writing of hadith was initially prohibited to avoid mixing with the Quran but was later permitted. Early collectors like Zuhri compiled hadith orally or in written form by order of Umar II, fearing loss. Scholars faced contradictory traditions, establishing authentication techniques. Major written collections in the 8th-10th centuries formed the basis of the six canonical Sunni hadith collections.
Mere decorations and occasional recitation upon the death of a family member are just some of the ways that the use and purpose of the Qur’an has been misconstrued. Imam Anwar Al-Awlaki explains and reminds the listener of the true purpose for the Quran’s revelation. One must remember to ponder, reflect and understand the Quran properly, thereby actualizing the true reason for its revelation.
The document provides an introduction to Hadith, including:
1) Definitions of Hadith, both literal and technical, and the subject matter of Hadith, which is to obtain guidance from the Prophet Muhammad.
2) The aims and objectives of studying Hadith are to follow the guidance of the Prophet in order to be successful in this life and the next.
3) Hadith is mentioned in the Quran referring to the guidance given to the Prophet by Allah, establishing the authority of Hadith from the Quran itself.
The document summarizes the preservation and compilation of the Quran over time. During the lifetime of Muhammad, revelations were written down and memorized. Under Abu Bakr, scattered writings were compiled into a book format. Under Uthman, a standard version was created to resolve differences in dialects that emerged. This ensured the accurate preservation of the Quran and unity among Muslims.
This document provides context about the book "Tanwir al-Miqbas min Tafsir Ibn 'Abbas", which is a commentary on the Quran. It discusses:
1) The book has been attributed to either the companion Ibn 'Abbas or the scholar al-Firuzabadi, but it was likely compiled by unknown authors centuries after Ibn 'Abbas.
2) Ibn 'Abbas's interpretations of the Quran are well documented, but this book contains references that prove it was not written by him.
3) The book provides an example of the tafsir genre of commentary, but does not represent a genuine transmission of Ibn 'Abb
Ibn Taymiyyah was an influential Muslim scholar born in 661 Hijri in Haran, Syria. Some of his major accomplishments include memorizing the entire Quran from a young age, starting to write books at age 17, and writing over 591 books in total covering subjects like tafsir, hadith, fiqh, history and more. He faced imprisonment multiple times throughout his life for some of his controversial fatwas and writings. Ibn Taymiyyah died in 728 Hijri in Damascus at age 66, with over 300,000 people attending his janazah prayer. He is considered one of the most influential Muslim scholars.
This presentation basically on the Zakat and Ushr Ordinance,1980.
which has the following contents..........
-Some Definition
- Charge and collection of Zakat
- Charge and collection of Ushr
- Mode of assessment and collection of Ushr
- Establishment of Zakat Funds
- Utilization of Zakat Funds
and many more topics as a helping material.
Over view of the muslims contribution in economicsSyed Ansar
Muslims have made significant contributions to economics since the 7th century. Several early Muslim scholars developed economic ideas based on Islamic sources like the Quran and hadiths. Ibn Khaldun in particular is considered a founder of modern economics, as he discussed concepts centuries before Western economists like division of labor, supply and demand, consumption, and capital formation. Other influential Muslim economists included Abu Yusuf, Ibn Taimiyah, and Al-Ghazzali, demonstrating the rich history of Islamic thought in economics over many centuries.
The document discusses Islamic views on market structures and pricing. It states that price-taking (competitiveness) is desirable from an Islamic perspective. While some supervision is necessary, price fixing by the government is generally unlawful as it violates voluntary exchange. Monopolies are also viewed cautiously, as they can harm competition, though scholars differ on specific goods. Overall, competitive markets that protect voluntary exchange are viewed as most aligned with Islamic principles.
This document discusses the concept of al-Kharaj in Islam. It begins by defining al-Kharaj as taxes, revenue, or rental obtained from land or property. It describes how al-Kharaj was implemented during the Prophet's time and the early Caliphates. Factors that determined the amount of al-Kharaj included the quality of land, type of crops planted, and watering system. The document also examines different views on rights of non-Muslim land holders and the functions of al-Kharaj as an official tax document and source of government revenue.
This document provides a survey of recent works on the history of economic thought in Islam. It begins by discussing a few early Islamic jurists and scholars from the 1st/2nd century AH such as Zaid bin Ali and Abu Hanifa and their views on issues like sale on credit, salam contracts, and treatment of debtors. It then summarizes more recent writings about other influential Islamic scholars such as Al Awza'i, Malik, Shafi'i, Ibn Khaldun, and others up to Muhammad Iqbal and their contributions to Islamic economic thought over 14 centuries of history. The survey is intended to draw attention to the need for further comprehensive study of this topic by examining source materials in Arabic
This document provides an overview of the Islamic economic system. It discusses the ideological basis of Islam compared to capitalism and socialism. The Islamic approach balances rights to private property with equality and justice. Key aspects of the Islamic economic system include equitable distribution of wealth through zakat and prohibitions on interest to prevent concentration of wealth. The goal is for a spiritual and legal system that allows market forces within divine restrictions to ensure fair circulation of resources.
1) The book is an English translation of Imam Ghazzali's work that deals with worship and divine service. Imam Ghazzali was an influential 12th century Islamic scholar and theologian. 2) After studying under several teachers, Ghazzali took a position lecturing at a prestigious school but later turned to Sufism after experiencing a crisis of faith. 3) He composed "Ihya Ulum-ud-Din" as his magnum opus to revive religious sciences in Islam and address what he saw as deviant ideas, drawing
Imām Abu Hanifah(ra) Life, Legacy, Methodology and Fiqhjkninstitute
The document outlines an upcoming course on Imam Malik and his legal school presented by Mufti Abdul Waheed. The course will cover Imam Malik's life, works, legal theory, methodology, contributors to developing his school, students, testimony from other scholars, and analysis of some criticisms against him. It provides an agenda with timing for the sessions covering Part 1 on Imam Malik's background, Part 2 on his legal methodology, and Part 3 on misconceptions about him.
Explanation of the three fundamental principles of islaamShahedur
This document provides a summary of three fundamental principles of Islam according to Shaykh Muhammad ibn Abdul Wahhaab:
1) Belief in Allah as the sole creator and provider, and that messengers were sent to guide humanity to obedience and paradise or disobedience and hell.
2) Belief that Allah alone deserves to be worshipped and nothing else should be associated with Him.
3) Belief that true believers must not have friendship or alliance with those who oppose Allah and His messenger, even if they are family. The document then explains the first principle in more detail.
Shaykh Muhammad ibn gaalih al-’Uthaymeen
Language: English | Format: PDF| Pages: 134 | Size: 1 MB
Before you is a complete translation of the great classical treatise “Thalaathat-ul-Usool” [The Three Fundamental Principles] of Imaam Muhammad bin ‘Abdil-Wahhaab. The source used for this translation was a booklet with the title “The Creed of the Saved Sect” printed by Maktab-ul-Islamee in 1993 [5th Edition] with checking by Zuhair Shawaish. This book is not to be confused with “al-Usool-uth-Thalaatha” which is another work written by Imaam Ibn ‘Abdul-Wahhaab. This treatise needs no introduction, as it is one of the Islamic works that is most studied and taught throughout the world. In fact, many of the scholars recommend the students of knowledge to begin their path of learning by studying and mastering this booklet. The reason for this is because it was written by the author in a simple manner and comprising of the basic fundamentals of this Religion in brief. The material contained in the treatise was designed to be easily memorized and understood. It is our intent, by producing this treatise, to provide the English audience with the source of this tremendous work so that they may study it in gatherings and use it as a reference. There are several explanations available for “The Three Fundamental Principles” that were written in recent times, such as that of Imaam Muhammad bin Saalih Al-‘Uthaimeen, Shaikh Zayd Al-Madkhalee and Shaikh Saalih Aali Shaikh.
Imam Abu Hanifah was born in 80 Hijri in Kufa, Iraq. He studied under many prominent scholars and benefited from Imam Malik in Medina. As the youngest successor of Hadhrat Hammad, he led a circle of students that collected the derivation methods of Umar Farooq, rulings of Ali, and traditions of Kufa scholars. He declined an offer to become a Qazi under the Abbasid caliphate, was imprisoned and whipped, and died in prison at age 70. His fiqh was collectively formulated, addressing new problems from urban converts in Kufa who brought Greek and Persian influences, and sects who forged hadiths. It followed the derivation
The poem discusses three pivotal topics in Islamic theology and spirituality: the doctrine of Imam Ash'ari concerning creed ('aqidah), the jurisprudence of Imam Malik concerning Islamic law (fiqh), and the spiritual path of Imam Junayd al-Baghdadi concerning moral refinement (tasawwuf). The author composed the poem in poetic form to benefit the unsophisticated by introducing them to these essential Islamic sciences.
Explanation of Usool Ath Thalatha by Shaykh Ibnul 'UthaymeenNerd Of ...
The document summarizes the three fundamental principles of Islam according to Shaykh Muhammad ibn Abdul Wahhaab:
1) Tawheed (monotheism) - Singling out Allah alone for worship and not associating any partners with Him.
2) Obeying the messenger Muhammad and following his teachings.
3) Not taking disbelievers as allies or friends, even if they are family, if they oppose Allah and His messenger.
The document then provides further explanation and scriptural evidence for each of these three principles from the Quran. It emphasizes that the purpose of creation is to worship Allah alone through tawheed and avoiding shirk (polytheism).
SCHOOL OF ISLAMIS LEGAL TAUGHT (MAZHAB AS-SYAFIE)Ahmad Farhan
A research about the formation of Mazhab Syafie and the sources used to form the mazhab. Also a bit information about the biblography and historical background of Imam As-Syafie
The document discusses the history of Usul al-Fiqh, the methodology of Islamic jurisprudence. It states that the first works on Usul al-Fiqh were reportedly written by Abu Hanifah and his students Abu Yusuf and Muhammad al-Shaybani, though these were lost. The first extant work is the seminal Al-Risalah by Imam al-Shafie, which divided the subject into four chapters. After al-Shafie, many jurists from the four Sunni madhhabs wrote commentaries and works on Usul al-Fiqh, contributing to its development.
Hazrat `Abdul Hakim Sharaf Qadiri (RA) was a renowned Islamic scholar born in 1944 who studied under many prominent scholars of his time. He received spiritual guidance (murshid) and authorization (ijazah) in various Sufi orders from Sayyid Abul Barakat Ahmad Qadiri and others. The author knew Hazrat well and considered him a spiritual father, receiving ijazah and authorization from Hazrat before his death. Hazrat was known for his deep knowledge, humility, and commitment to the Sunnah.
This document provides a biography of the Islamic scholar Ibn Taymiyyah. It discusses his life, education, writings, and contributions. The summary is:
Ibn Taymiyyah was a prominent 13th century Islamic scholar born in Harran, modern-day Turkey. He studied hadith and became a professor at a young age. He issued fatwas independently of the traditional legal schools and fought heretical innovations. Ibn Taymiyyah defended the prophetic traditions and was imprisoned multiple times for his views. Despite difficulties, he wrote over 350 works covering Islamic law, theology, and other subjects. Ibn Taymiyyah was a highly influential scholar praised for his contributions to Islamic jurisprudence
Ubayy ibn Ka'b was a chief reciter of the Quran who participated in battles alongside the Prophet and acted as his scribe. He memorized the Quran and knew it better than most. He was highly respected for his knowledge of the Quran and hadith and community members would consult him on religious issues. Ubayy dedicated his life to serving the Prophet and preserving and teaching the words of the Quran.
This document is an explanation of the foundations of the Sunnah by Al-Imaam Ahmad Ibn Muhammad Ibn Hanbal ash-Shaibaanee. It discusses topics like purity of intention, the definition of Aqeedah (creed), who the Ahl al-Sunnah wal-Jamaa'ah are, biographies of the four well-known Imams (Abu Hanifa, Malik, Al-Shafi'i, Ibn Hanbal), and a brief note on Ibn Hanbal's treatise on the principles of the Sunnah. The document provides context and verification for Ibn Hanbal's explanation of the foundations of the Sunnah.
Seerah of The Final Messenger
By Mufti Muhammad Shafi' Usmani
A brief book on the life of Rasuluallh ﷺ. It pays special attention to the Finality of the Prophethood, a belief that is fundamental and necessary for one to remain within the fold of Islam.
The Relation between Theology School and Rational Ijtihad of At-Tufi Al-Hanbalyinventionjournals
At-Tufi did not consistently follow one stream of theology paradigm. In his Tafsir al-Isha> rah al-Ilahiyyah, the interpretation of a clause is in line with Qadariyah, and other verses his interpretation is accordance with Asy’ariyah, Mu'tazilah, Jabariyah, or even Syi> ah. The writer is in line with the theory of Fazlur Rahman who suggested that al-Ash'ari tend to deny the existence of the relationship between theology and Islamic law. Ash'ari viewed that theology embraced by the fuqaha did not give an effect to their thoughts on Islamic law. So, it can be concluded that the at-T{u>fi as one of the jurist of Hanbali school has been traced that his views are not consistent with a single stream of theology. It is difficult to say that he converted his mazhab into other school of theology based on his thoughts, because in practice Mu'tazila itself does not touch on the discussion of Islamic law. It could be someone's opinion is same with another mazhab, because it is more acceptable to his opinion in accordance with the existing context, but it does not mean moving or follow that mazhab. The turn of mazhab is not only defined in terms of his thoughts, but it must be the totality of his personality. Therefore, the author does not agree with Malcolm H. Kerr who suggested that there is a necessary connection between theology and Islamic law, in which the fuqaha have tended in accordance with the school of theology that was followed. In the end, the writer found that at-Tufi is a sunnah tolerant expert jurists, free thinking, who flows his mind, dare to differ with another jurists with what he believes is right, because he was right with what he believes is right.
Hazrat Anwaarullah Farooqui was born at Nanded during the month of Rabi Us Saani. Hazrat was named qazi Mohammed ShujaUddin by his father.
Hazrat anwaarUllah Farooqui served as a disciple and caliph to his father. Title names were fazeelath jung and khan bahadur.
One the most well-respected scholars
He learned the Quran by heart and was able to study the shorter works of the Quran with his teachers. He began with Shaykh Abd al-Halim al-Ansari al-Luknawi. Then he kept company of his son Shaykh Abd al-Hayy al Luknawi in Hyderabad.
He received a tafsir from Shaykh Abdullah al-Yamani, Tasawwuf, and spiritual wayfaring form his father. He was also described as having mastered a variety of Islamic sciences.
He made the pilgrimage in 1264 where he met Shaykh Haji Imdadullah Muhajir Makki who pledged allegiance to him and from whom he received ijazah.
Mahbub Ali Khan, sixth Nizam, selected him as his tutor. He transited in 1301 for his second pilgrimage, and in 1305, for a tertiary one, before taking up residence in Madinah the Illuminated, for three years.
In the year 1308, he returned to Hyderabad and was made a tutor by Osman Ali Khan. When the ruler of Deccan Mahbub Ali Khan died in 1329, Osman Ali Khan was the seventh Nizam. In 1332, he appointed Mawlana anwarullah, minister of Awqaf and gave him the title “Nawab Fazilat Jung.” ‘
He was cautious about wealth, posts, and positions. He was humble and stoic. He was a good friend and would attend funerals. He was a person who believed in goodness and righteousness. He did not accumulate assets or care for them. He spoke softly and was far from harsh language or boycotting other people.
He taught the Futuhat al-Makkiyyah from Maghrib to the middle of the evening and had great respect for Shaykh Muhyiddin Ibn Arabi.
Many works were written in Urdu and Arabic by him, including
Al-Ifham wrote in 2 volumes.
A-Aql fi al-Falsafah al-Qadimah wal-Jadidah
He has many other works.
He died in 1336 after Jumadi Al-Akhir and was buried at the Madrassa Al-Nizamia, he founded.
The Sheikh, Mujaddid , and the Muhaddith were among the most important and most elect ulemas produced by India’s subcontinent over the past century.
Hazrat Anwaarullah Farooqui’s lineage is traced back to Hazrat syedna omer Farooq Razi Allah hu annhu.
Hazrat, at the age of 11, completed the Holy Quran’s memorization (“Hafiz Quran”)
Hazrat then learned fiqh, hadees, and went for haj. Hazrat haji imdadullah met Hazrat and became a disciple. After coming from hajj Hazrat was made a teacher to six Nizam Mir Mahbub Ali Khan and other people.
Qazi ameeruddin founded Jamia nizamia. He also made Hazrat Ullah Farooqui head of the foundation and guardian.
Anwaarullah Farooqui, a well-known Sheikh, embodied love for the Messenger Allah alaihi. His knowledge was unsurpassed, along with his humility, perseverance and generosity earned him high respect from the people and the Sayyids, who were then the kings in Deccan.
The Sheikh belonged to
1. The document provides biographical information about Allama Abdul Hakim Sharaf Qadri, a prominent Sunni Islamic scholar from Pakistan who passed away in 2007.
2. It describes his upbringing, education under renowned teachers, positions held teaching at various Islamic institutions, and extensive scholarly works defending Ahlus Sunnah beliefs and refuting misinformation.
3. Allama Sharaf Qadri dedicated his life to scholarly writing, research, translation and the propagation of Ahlus Sunnah teachings. He established an organization and published many important books to further this mission.
1. The document provides biographical information about Allama Abdul Hakim Sharaf Qadri, a prominent Sunni Islamic scholar from Pakistan who passed away in 2007.
2. It describes his upbringing, education under renowned teachers, positions held teaching at various Islamic institutions, and extensive scholarly works defending Ahlus Sunnah beliefs and refuting misinformation.
3. Allama Sharaf Qadri dedicated his life to scholarly writing, research, translation and the propagation of Ahlus Sunnah teachings. He established an organization and published many important books to further this cause.
The precious-remembrance-shaykh-uthaymeenMohammad Ali
1) This document is a collection of morning and evening supplications written by Shaykh Muhammad bin Saalih al-‘Uthaymeen, with the supplications being arranged and verified by Naayf bin Mamdooh bin ‘Abdil-‘Azeez Aali Sa’ood.
2) It provides an introduction to the Shaykh's life and works, and explains that this collection of supplications was originally written by the Shaykh's own hand and later compiled and referenced by the author.
3) The author outlines the methods he used to compile, reference, and summarize the supplications, and provides context for including weak supplications based on the views of scholars like I
Introduction to AI for Nonprofits with Tapp NetworkTechSoup
Dive into the world of AI! Experts Jon Hill and Tareq Monaur will guide you through AI's role in enhancing nonprofit websites and basic marketing strategies, making it easy to understand and apply.
Thinking of getting a dog? Be aware that breeds like Pit Bulls, Rottweilers, and German Shepherds can be loyal and dangerous. Proper training and socialization are crucial to preventing aggressive behaviors. Ensure safety by understanding their needs and always supervising interactions. Stay safe, and enjoy your furry friends!
Strategies for Effective Upskilling is a presentation by Chinwendu Peace in a Your Skill Boost Masterclass organisation by the Excellence Foundation for South Sudan on 08th and 09th June 2024 from 1 PM to 3 PM on each day.
A workshop hosted by the South African Journal of Science aimed at postgraduate students and early career researchers with little or no experience in writing and publishing journal articles.
How to Fix the Import Error in the Odoo 17Celine George
An import error occurs when a program fails to import a module or library, disrupting its execution. In languages like Python, this issue arises when the specified module cannot be found or accessed, hindering the program's functionality. Resolving import errors is crucial for maintaining smooth software operation and uninterrupted development processes.
Assessment and Planning in Educational technology.pptxKavitha Krishnan
In an education system, it is understood that assessment is only for the students, but on the other hand, the Assessment of teachers is also an important aspect of the education system that ensures teachers are providing high-quality instruction to students. The assessment process can be used to provide feedback and support for professional development, to inform decisions about teacher retention or promotion, or to evaluate teacher effectiveness for accountability purposes.
Executive Directors Chat Leveraging AI for Diversity, Equity, and InclusionTechSoup
Let’s explore the intersection of technology and equity in the final session of our DEI series. Discover how AI tools, like ChatGPT, can be used to support and enhance your nonprofit's DEI initiatives. Participants will gain insights into practical AI applications and get tips for leveraging technology to advance their DEI goals.
A review of the growth of the Israel Genealogy Research Association Database Collection for the last 12 months. Our collection is now passed the 3 million mark and still growing. See which archives have contributed the most. See the different types of records we have, and which years have had records added. You can also see what we have for the future.
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বাংলাদেশের অর্থনৈতিক সমীক্ষা ২০২৪ [Bangladesh Economic Review 2024 Bangla.pdf] কম্পিউটার , ট্যাব ও স্মার্ট ফোন ভার্সন সহ সম্পূর্ণ বাংলা ই-বুক বা pdf বই " সুচিপত্র ...বুকমার্ক মেনু 🔖 ও হাইপার লিংক মেনু 📝👆 যুক্ত ..
আমাদের সবার জন্য খুব খুব গুরুত্বপূর্ণ একটি বই ..বিসিএস, ব্যাংক, ইউনিভার্সিটি ভর্তি ও যে কোন প্রতিযোগিতা মূলক পরীক্ষার জন্য এর খুব ইম্পরট্যান্ট একটি বিষয় ...তাছাড়া বাংলাদেশের সাম্প্রতিক যে কোন ডাটা বা তথ্য এই বইতে পাবেন ...
তাই একজন নাগরিক হিসাবে এই তথ্য গুলো আপনার জানা প্রয়োজন ...।
বিসিএস ও ব্যাংক এর লিখিত পরীক্ষা ...+এছাড়া মাধ্যমিক ও উচ্চমাধ্যমিকের স্টুডেন্টদের জন্য অনেক কাজে আসবে ...
1. A BRIEF INTRODUCTION TO FIQH
THE MEANING OF FIQH: The word ‘Fiqh’ means ‘to know’ when it is from
the and to become a faqeeh (i.e. one who is well versed in the line of fiqh) when it
is from the.
THE DEFENITION OF FIQH: Fiqh (according to the terminology of the
Shariah) is defined as ‘to recognize those regulations of Islamic Law which have
been derived from the Quran, Hadith, Consensus and Analogy through the means
of independent reasoning (i.e. Ijtihad).
THE TOPIC OF FIQH: The affirmative and negative actions of a mature, sane
person.
THE PURPOSE OF FIQH: To attain success in two worlds.
THE TOOLS OF FIQH: Quran, Hadith, Consensus and Analogy.
THE ISLAMIC RULING ON LEARNING FIQH: To learn the secondary
regulations of Islam is (i.e. an obligation that if observed by
some members of a community the remainder of the community will be absolved of
the obligation.)
THE VIRTUE OF LEARNING FIQH: Ibn Abbas (R.A.) reported, “The
messenger of Allah stated, “One ‘Faqeeh’ is harder upon Shaytan than a thousand
(islamically uneducated) worshippers. (Narrated by Tirmidhi and Ibn Majah.)
THE ORIGIN OF FIQH: The author of ‘Durul-Mukhtar’ has written, “Fiqh was
planted by Ibn Mas’ood (R.A.), watered by Alqama, harvested by Ibrahim an-
Nakha’ee, trampled down by Hammad, grinded by Abu Hanifa, kneaded by Abu
Yusuf and made into bread by Muhammad. Thus all the people are now eating from
his bread.”
THE IMAMS OF FIQH: there are a total of 4 accepted Imams of Fiqh:
1) IMAM ABU HANIFA:
The Imam’s full name is No’ man Ibn Thabit bin Zuta. He was born in the
year of 80 hijri in the city of Kufa, Iraq during the reign of Abdul Malik bin
Marwan. He had the privilege of seeing Anas Bin Malik which in his early years
had earned him the rank of being a Tabi’ee. He had begun his career as a merchant
but was later inspired by Imam Sha’bi to devote his time to acquiring religious
knowledge. He therefore became engaged in learning the science of Islamic Creed
and mastered this field within a short period of time. He then wrote a book on this
topic titled ‘Al-Fiqhul-Akbar’ and moved to Basra where he became involved in a
series of debates with the deviated sects of Islam. After a while he decided to give
up this mode of life and moved back to Kufa. There he adopted the company of the
renowned Islamic Jurist, Hammad bin Abi Sulaiman and learnt ‘fiqh’ from him for
10 years. After Hammad had passed away in 120 hijri the public appointed Imam
2. Abu Hanifah as a teacher of this field in Jame Kufah due to which he began his
own classes.
In 130 hijri the Imam traveled to Makkah where he stayed for
approximately seven years. There he had the opportunity to meet countless eminent
and renowned scholars and benefited from their knowledge. In 138 hijri, Imam Abu
Hanifah returned to Kufah and began to compile fiqh. The method he had adopted
was in reaching a verdict pertaining to a specific issue was that he would first refer
to the Quran for an answer. If it was not found there, he would study the ahadeeth
of Allah’s messenger. If he didn’t find any answers there he would then refer to the
statement of the Sahabah (R.A.). if he came across any differences in their opinions
regarding the matter, he would adopt that opinion which was more in compliance to
the Quran and Hadith. If no answer was found within their statements he would
then resort to independent reasoning (i.e. Ijtihad) and finally reach a verdict.
According to Imam Malik, Imam Abu Hanifah had drawn out 60 thousand Islamic
injuntions. Later he compiled a book of narrations related to Islamic regulations
which was named Kitabul Athar. This book was unique in the sense that it was the
first book of narrations in which the chapters of fiqh were devised for the first time.
In 150 hijri, the Imam was imprisoned for refusing to take up the post of
Chief Justice which was offered to by Mansoor. While in prison the Imam was
whipped 10 times a day. After 10-11 days had elapsed the Imam was fed poison
due to which he breathed his last and left this world in the state of ‘Sajdah’.
Throughout his life, Imam Abu Hanifah had acquired Islamic Knowledge
from 4000 teachers. Many of his teachers were distinguished Tabieen such as Amir
As-Sha’bi (who met 500 sahabah), Simak Bin Harb (who met 80 Sahabah), Abu
Ishaq As-Subai’ee (who met 38 Sahabah), Taus (who met 50 sahabah), Ibn Shihab
Az-Zuhri (who related from a large group of Sahabah), Rabeehah bin Abi Abder-
Rahman, Nafe, Muhammad bin Ali bin Hussain al-baqir, Qatadah, Hisham bin
Urwah and Yahya bin Sa’eed al-Ansari.
Along with being the great theologian, the Imam was a great worshipper.
He had performed 55 pilgrimages, he would complete the recital of the entire
Quran twice a day (once in the morning and once in the evening), and performed
his Fajr prayer with the wudhu he had made for the previous Isha prayer for 40
years.
Imam Abu Hanifah had many students to the extent that their true number is not
known. Some of his prominent students were as follows:
1) Imam Abu Yusuf
Imam Abu Yusuf’s full name is Ya’qub bin Ibrahim bin Habib. He is from
the progeny of the Sahabi Sa’d al-Ansari and was born in the year 93 hijri within
the city of Kufa, Iraq. His family was poor and therefore Imam Abu Hanifah used
to provide them with financial assistance. He became inclined towards seeking
Islamic Knowledge and thus adopted the company of Imam Abu Hanifah for 17
years. Within 17 years he never parted from the Imam regardless of whether it was
Eid-ul-Fitr or Eid-ul-Adha except if he became ill. Once one of his sons had passed
away and he did not even take part in his funeral out of the fear that he might miss
3. something from the Imam due to which he’d have to regret it for the remainder of
his life.
Along with being a great faqeeh, Imam Abu Yusuf was a great scholar of hadith.
He had narrated hadith from people like Hisham bin Urwa, Abu Ishaq as-Shaybani
and Ata bin Saib. His students include great figures such as Imam Muhammad,
Imam Ahmad bin Humble, Yahya bin Ma’een, Bishr bin Waleed and others. Imam
Ahmad bin Humble has stated, “when I first began to study hadith, I went to Justice
Abu Yusuf. Thereafter I began seeking it and writing it from other people.”
Imam Abu Yusuf was appointed as Chief Justice later in his life. After reaching this
position he used to observe 200 raka’at of optional prayer daily and fast
excessively. He was the first person to write books on the rules of fiqh according to
madhab of Imam Abu Hanifah and wrote many injunctions spreading the
knowledge of his great teacher far and wide. He later passed away on the 5th of
Rabi-ul- Awal, 152 hijri at the age of 89.
2)Imam Muhammad
Imam Muhammad’s full name is Muhammad bin Hasan bin al-Farqad as-
Shaybani. He was born in Wasit in the year 132 hijri and was raised in Kufa. He
began his quest for knowledge at a very young age and had adopted the company of
Imam Abu Hanifah. When Imam Abu Hanifah passed away, he went to complete
his studies by Imam Abu Yusuf. He later traveled to Madinah where he learnt
hadith from Imam Malik and memorized the Imam’s ‘Muatta’ from beginning to
end. Thereafter he moved to Baghdad and there many people began to turn towards
him for Islamic Knowledge.
Once Imam Muhammad became engaged in the seeking of teaching Islamic
Knowledge he became absolutely devoted to it. He would rest very little at night
and thereafter he would spend the entire night studying different books. Once his
mother after seeing his state inquired, “why are you torturing yourself?” he replied,
“O Mother, people have relied on me for knowledge. They have gone to sleep
thinking that if they have to inquire about a particular injunction they will inquire
from me, therefore I cannot go to sleep.”
Imam Shafi’ee has praised the Imam excessively. In one place he has been
recorded to have said, “I sat in his company for 10 years and I have lifted a camel
load of his words. If he was to speak to us according to his intellect, we would
never understand his words, therefore he used to speak to us according to our
intellect.” In another place he has said, “Allah helped me in the line of knowledge
through two men, in hadith by Ibn Uyainah and in fiqh by Muhammad bin Hasan.”
His also recorded to have said, “the most gracious person to me in fiqh is
Muhammad bin Hasan.” Ibrahim al-Harbi states, “I asked Ahmad bin Humble,
“where do you get all these fine injunctions from?” he answered, “From the books
of Muhammad bin Hasan!”.
Throughout his life, Imam Muhammad wrote approximately 1000 books.
Within theses books he recorded the injunctions of his teacher, Imam Abu Hanifah,
and it is through them that the teachings of Imam Abu Hanifah became popular.
Later he was appointed as the Chief Justice by Haroon Rashid but only served this
4. post for a mere 6 months. In 189 hijri, the Imam accompanied Haroon Rashid in a
huge army that was headed for a place named Rai for Jihad. Upon reaching there
Imam Muhammad passed away. Coincidentally, Imam Kisai (Imam Muhammads
cousin and an Imam in lexicology) also passed away on the same day. Upon this
Haroon Rashid exclaimed, “Today I have buried lexicology and jurisprudence.
3)Imam Zufar
Imam Zufar’s full name is Zufar bin Huzhail bin Qais. He was born in 110
hijri in Asfahan. He had a brother who lived in Basra. When he passed away Imam
Zufar traveled there to collect his share of his deceased brothers inheritance. Once
he reached there the residents of Basra did not allow him to return home due to
which he decided to settle there. He is regarded as one of the brightest students of
Imam Abu Hanifah and Imam Abu Hanifah had great respect for him. He is also
considered to be more pious than Imam Abu Yusuf. He was offered the post of
being a judge however he turned it down. He would never sit in a gathering in
which worldy issues were being discussed.
Imam Zufar is renowned for his power of analogy. Whenever he would
differ from Imam Abu Hanifah it would mainly be based on analogy. He is
recorded to have said, “I have never differed with Imam Abu Hanifah in any issue
except that Imam Abu Hanifah used to agree (to the controversial point before
changing his decision)”. He has also mentioned, “We do not adopt an opinion so
long as there is a narration. When a narration is found we abandon all opinions”.
One of his prized students is Imam Waki’ (the teacher of Imam Shafi’ee) who has
said, “No persons company has benefited me the way the company of Zufar has
benefited me!”
Imam Zufar lived for only 48 years and passed away in the year 158 hijri.
4) Other great students of Imam Abu Hanifah are Hasan bin Ziyad, Dawood Naseer
at-Taiee, Abdullah bin Mubarak and Waki’ bin Jarrah.
IMPORTANT TERMS AND WHO THEY REFER TO:
1) = Imam Abu Hanifah, Imam Abu Yusuf and Imam Muhammad
2) = Imam Abu Hanifah & Imam Abu Yusuf
3) = Imam Abu Yusuf & Imam Muhammad
4) = Imam Abu Hanifah & Imam Muhammad
5) = Imam Abu Hanifah, Imam Malik, Imam Shafi’ee & Imam
Ahmad bin Humble.
2) IMAM MALIK:
Imam Malik’s full name is Malik bin Anas bin Malik bin Abi Amir. His
grandfather, Malik, was a great scholar and Tabi’ee. He was one of those 4 people
5. who had carried out the funeral of Uthman after he had been martyred. Imam
Malik was born in the year 93 hijri and lived for approximately 90 years.
He began to seek knowledge at a very young age and acquired it from great
scholars such as Nafe, Muhammad bin Shihab az-Zuhri, Yahya bin Saeed, Hisham
bin Urwa, Zaib bin Aslam, Saeed al-Maqburi, Rabeeah bin Abi Abder Rahman,
Abdur Rahman bin Qasim etc. At the age of 17 he began classes on hadith and fiqh
in Masjid un-Nabawi and within a short span of time he earned great fame. His
classes on hadith and fiqh would be in separate lessons. When his students would
approach him he would send a little girl who would ask them, “Your Sheikh is
asking whether you would like to learn hadith or injunctions?” If they would reply
injunctions, he would simply exit his home, sit with them and begin to teach them
different verdicts. On the other hand if they were to reply hadith, he would send a
message to them to remain seated and would take a bath, apply some perfume, wear
new clothes, put on a long topee and tie a turban on top of it. He would then go to
the gathering, sit with the utmost respect and then he would begin narrating. When
someone inquired about the reason behind this conduct he replied, “I like to honor
the hadith of Allah’s Messenger.
Abdullah bin Mubarak has related, “Once I was reading a hadith by Imam
Malik, while he was narrating, a scorpion stung him 16 times, due to which his face
changed colours yet he continued to teach. When it was asked why he did not stop
the lessons he answered, “I didn’t pay any attention to it out of respect for that
hadith”
Imam Malik had great love for the Prophet and his city. While in
Madina he never wore shoes or rode an animal out of respect. He used to witness
the Messenger of Allah in his dreams every night. Regarding his authority in
knowledge Imam Malik has stated, “I did not begin to give fatwa until 70 Imams
gave testimony that I am eligible for it.”
Just like Imam Abu Hanifa, Imam Malik, and many students. Some of his
prominent students were Imam Muhammad, Imam Shafi’ee, Imam Ahmad bin
Humble and other scholars who later went on to become the teachers of Imam
Bukhari, Imam Muslim, Imam Abu Dawood and Imam Tirmidhi.
Unfortunately the king at that time Ja’fer Mansoor became jealous of Imam
Malik and gave him many hardships. He would be whipped often and eventually
his hands were amputated in order to prevent him from writing and compiling, yet
the Imam never gave up narrating hadith.
Allama Suyooti has stated, “One Sunday Imam Malik fell ill and remained
in the state of illness for 22 days. Then on the 10th or the 14th of Rabiul Awwal, 179
hijri, he passed away.”
3)IMAM SHAFI’EE
Imam Shafi’ees full name is Muhammad bin Idrees bin Abbas. He is from
the Quraish clan of Banu Hashim and was born in the year 150 hijri. His mother
had brought him to Makkah when he was only 2 years of age. In his primary years
he committed the entire Muatta to memory and later went on to become one of the
6. prominent students of Imam Malik. He learnt hadtih from Imam Malik and Sufyan
Ibn Uyainah and became a master in fiqh by studying Imam Muhammd.
He was the first person to write a book on the general principles of fiqh
which he named ‘Ar-Risala’. He later passed away at the time of Isha on a
Thursday night, which happened to be the last day of Rajab in the year 204
hijri at the age of 59. He was then buried the next day after Asr.
4) IMAM AHMAD BIN HUMBLE
The Imams full name is Ahmad bin Muhammad bin Humble as-Shaybani
al-Mirwazi. He was born in the year 164 hijri within the city of Baghdad and was
brought up there. He began his quest for knowledge in the year 179 hijri at the age
of 16. he adopted the company of Hushaim bin Abi Sasan for 4 years who then
passed away while the Imam was only 20 years old. He traveled to Kufa, Basra,
Makkah, Madinah, Yemen, Syria and Jazeera in order to seek knowledge and had
the opportunity to learn from great scholars such as Imam Malik, Imam Abu Yusuf,
Imam Shafi’ee, Sufyan Ibn Uyainah and Abdur Razzaq bin Hammam (the author of
Al-Musannaf). Imam Shafi’ee said, “I left Baghdad and I did not leave anyone
behind who is more pious, a greater faqeeh and more knowledgeable then Ahmad
bin Humble.
One of his greatest achievements in life is that he relentlessly defended the
correct notion of the Quran being the word of Allah and not his creation and bore
all hardships in the course of doing so. Imam Ahmad had many noteable students
such as Imam Bukhari, Imam Muslim, Imam Abu Dawood and his son Abdullah.
He used to observe 300 raka’at of optional prayer and recite 1/7 of the Quran on the
daily basis. He passed away in the morning of Jumuah on the 12th of Rabi ul Akhir
241 hijri at the age of 77. 800,000 men and 60,000 women had attended his Janazah
due to which 30,000 Jews embraced Islam. He was then buried after Asr.
TERMS USED IN FIQH:
1) FARDH: A fardh is a ruling which has been established through such evidence
which cannot be doubted such as the Quran and Mutawatir Ahadith. No additions
can be made to it nor can anything be decreased from it. One who does not observe
it without any excuse will be rendered a transgressor and it’s rejector will be
classified as a disbeliever.
Fardh is then split in two categories:
a) Fardh ul Ain- This is a ruling which is imposed upon every
responsible person. Its obligation is not absolved from all the people just by a few
individuals observing it such as Iman, Salah, etc.
b) Fardh ul Kifayah- This is a ruling that if observed by some
responsible people the remainder of the community will be excused from observing
it, for example, commanding the good, forbidding the evil, Salaatul Janazah,
memorizing the whole Quran etc.
7. 2) WAJIB- This is a ruling which has been established through such evidence
which has room for doubt. He who does not observe it without any reasonable
excuse will be classified as a transgressor while its rejector will not be rendered a
disbeliever, ex. Salatul Witr.
3) SUNNAH- Sunnah is an action which was conducted by the Prophet or anyone
of his companions. If this action was conducted due to it being a religious affair
then it is categorized as Sunnatul Huda. On the other hand if it was to be carried out
habitually then it will be labeled as SunanuZuwaid.
Sunnah is then split in two categories:
a) Sunnatul Muakkada: this is an action which was continuously
observed by the Prophet Muhammad and his rightly guided successors and was
never abandoned without a reasonable excuse. Likewise one who did not observe it
during their era was never admonished, ex. I’tikaaf in the last 10 days of
Ramadhan. Its ruling is that whoever makes a habit of neglecting it, he will be
rendered a transgressor and will be deprived of the Prophet (S.A.W.) intercession.
b) Sunnatu-Ghairi-Muakkada: This is an action which was not
regularly observed by the Prophet (S.A.W.) or his companions, rather they would at
times forgo it. Whoever practices it will be rewarded while that person will not be
admonished who does not observe it.
4) MUSTAHAB- This is an action which was practiced only once or twice by the
Prophet (S.A.W.) during his life and was not regularly observed. It’s ruling is the
same as Sunnatu-Ghari-Muakkada.
5) HARAM- this is a prohibition which has been established through undoubtable
evidence. Its rejector is a disbeliever while it’s violater will be rendered a
transgressor.
6) MAKROOH-UT-TAHREEM- this is a prohibition which has been
established through a source which has room for doubt. He who rejects it will be
classified as a transgressor.
7) MAKROOH-UT-TANZEEM- this is a prohibition in which if observed one
will be rewarded and if neglected one will not be admonished.
8) MUBAH- A practice in which one is neither rewarded by adopting it nor
punished by neglecting it.
9) BIDAH- A practice which was not observed by the Prophet nor the Sahabah
and Tabieen and has been innovated with the intention of seeking reward.