Case Study helpful for MBA students

1. Sources of Islam or
Sources of shareea
By : DR SANAULLAH MAHMOOD
2017
IQRA UNIVERSITY KARACHI

2. Sources of Islam
THEREIS FOUR SOURCES OF ISLAM
(1) QURANMAJEED
(2) HADITH
(3) IJMAA
(4) QIYAS

3. DEFINATION of QUR’AN

4. DEFINATION of Wahi
Wahi (Revelation)
To send some thing by Allah on the heart of
the Prophet or to send some signs towards
Prophet, some time very fast some time very
slow. General human cannot understand the
actual reality of Wahy and also it is not
possible for them to understand the Wahy.

5. SHAPES OF REVELATION WAHi:
During the sleeping position some order given to
the Prophet in the shape of dream as Hazrat
Ibrahim (A.S).
 Direct on the heart without sleeping position as
for Holy Prophet (S.A.W.W).
 Hazrat Jibraeel (A.S) in the shape of human
being.
 Hazrat Jibraeel (A.S) in his own shape.
 Behind the curtain as Hazrat Moosa (A.S)
 Without curtain as Holy Prophet (S.A.W.W)
during Mairaj.

6. • SITUATION AND INFLUENCE OFWAHi:
 The voice of a ringing bell.
 During very cold weather the signs of sweat were
present on the forehead of Holy Prophet(SAW)
 During very hot weather the condition of
Prophet(SAW) was shivering.

7. NEEDOF WAHi:
 To understand the personality of Almighty Allah.
 Everyone cannot bear the burden of wahy so for
guidance wahy is compulsory through Prophets.
 To explain the divine book, wahy is necessary.
 Prophets are the first practical followers of wahy.
 To save the humanity from the philosophers, materialist
and naturalist theories, arguments and ideas, wahy is
required.
 To illuminate the inner wisdom and light of humanity
wahy is compulsory.
 To remind the humanity about their promise done by
their souls with Allah.

8. TYPES OF WAHi:
 Wahi matlu:
It means that the words and sentences from Allah Almighty
and can be recited during the prayer. It is essential that such
revealed words should be recited in the same accent , diction
and pronunciation .
 Wahi ghair matlu:
It means that the words and sentences from the side of Holy
Prophet (S.A.W.W) and cannot be recited during the prayer.
The words of such revelation are not the words of the Allah
Almighty but Holy Prophet (S.A.W.W) explained this Wahy
with his own words .

9. COMPILATION OF HOLY QURAN
After the Holy Prophet (S.A.W.W) the first khalifah, Hazrat Abu
Bakar (R.A) sent an expedition against of a false prophet
Musailima.
In the battle of yamama , 70 memorizer of Holy Quran
martyred.
Hazrat Umer (R.A) advised Hazrat Abu Bakar for the
compilation of Holy Quran.
A meeting was called by Hazrat Abu Bakar for the
consultation.
It was decided mutually by all Sahaba-e-kiram that the
compilation of Holy Quran in the shape of a book is necessary.

10. Hazrat Zaid bin Sabit was appointed as the leader of a
committee for the compilation of Holy Quran.
Holy Quran was compiled first time in the shape of a
book during the period of Hazrat Abu Bakar
Siddique(R.A). Again a dispute arose during the period of
Hazrat Usman when the non-arabs were reciting Holy
Quran with the wrong pronunciation. Therefore, during
the period of Hazrat Usman (R.A) ,Quran was again
compiled on one qirat of quraish for the recitation of
every Muslim.

11. WHAT ARE THE SOURCES OF SHARIAH‫؟‬
For Muslims, life did not begin at birth, but a long time before that.
Before even the creation of the first man. It began when God created
the souls of everyone who would ever exist and asked them, “Am I
not your Lord?” They all replied, “Yea.”
God decreed for each soul a time on earth so that He might try them.
Then, after the completion of their appointed terms, He would judge
them and send them to their eternal destinations: either one of
endless bliss, or one of everlasting grief.

12. This life, then, is a journey that presents to its wayfarers
many paths. Only one of these paths is clear and straight.
This path is the Shariah.
Divine Guidance
In Arabic, Shariah means the clear, well-trodden path to
water. Islamically, it is used to refer to the matters of religion
that God has legislated for His servants. The linguistic
meaning of Shariah reverberates in its technical usage: just
as water is vital to human life so the clarity and uprightness
of Shariah is the means of life for souls and minds.

13. Throughout history, God has sent messengers to people
all over the world, to guide them to the straight path that
would lead them to happiness in this world and the one
to follow. All messengers taught the same message about
belief (the Qur’an teaches that all messengers called
people to the worship of the One God), but the specific
prescriptions of the divine laws regulating people’s lives
varied according to the needs of his people and time.
The Prophet Muhammad (God bless him and give him
peace) was the final messenger and his Shariah
represents the ultimate manifestation of the divine mercy.
“Today I have perfected your way of life (din) for you, and
completed My favour upon you, and have chosen Islam as
your way of life.” (Qur’an, 5: 3) The Prophet (pbuh)
himself was told that, “We have only sent you are a mercy
for all creation.” (Qur’an, 21: 179)

14. Legal Rulings
The Shariah regulates all human actions and puts them
into five categories: obligatory, recommended,
permitted, disliked or forbidden.
Obligatory actions must be performed and when
performed with good intentions are rewarded. Its
opposite is the forbidden. Recommended action is that
which should be done. Its opposite is the disliked.
Permitted action is that which is neither encouraged
nor discouraged. Most human actions fall in this last
category.
The ultimate worth of actions is based on intention and
sincerity, as mentioned by the Prophet (pbuh), who
said, “Actions are by intentions, and one shall only get
that which one intended.”

15. Life under the Shariah
•
The Shariah covers all aspects of human life.
Classical Shariah manuals are often divided
into four parts: laws relating to personal acts
of worship, laws relating to commercial
dealings, laws relating to marriage and
divorce, and penal laws.

16. Legal Philosophy
•
God sent prophets and books to humanity to show them the way to
happiness in this life, and success in the hereafter. This is
encapsulated in the believer’s prayer, stated in the Qur’an, “Our
Lord, give us good in this life and good in the next, and save us from
the punishment of the Fire.” (2: 201)
The legal philosophers of Islam, such as Ghazali, Shatibi, and Shah
Wali Allah explain that the aim of Shariah is to promote human
welfare. This is evident in the Qur’an, and teachings of the Prophet
(pbuh).
The scholars explain that the welfare of humans is based on the
fulfillment of necessities, needs, and comforts.

17. Necessities
Necessities are matters that worldly and religious life
depend upon. Their omission leads to unbearable
hardship in this life, or punishment in the next. There
are five necessities: preservation of religion, life,
intellect, lineage, and wealth. These ensure individual
and social welfare in this life and the hereafter.
The Shariah protects these necessities in two ways:
firstly by ensuring their establishment and then by
preserving them.
1. Religion: To ensure the establishment of religion,
God Most High has made belief and worship
obligatory. To ensure its preservation, the rulings
relating to the obligation of learning and conveying
the religion were legislated.

18. 2. Life: To ensure the preservation of human
life, God Most high legislated for marriage,
healthy eating and living, and forbid the taking
of life and laid down punishments for doing so.
3. Intellect: God has permitted that sound
intellect and knowledge be promoted, and
forbidden that which corrupts or weakens it,
such as alcohol and drugs. He has also imposed
preventative punishments in order that people
stay away from them, because a sound
intellect is the basis of the moral responsibility
that humans were given.

19. 4. Lineage: marriage was legislated for the
preservation of lineage, and sex outside marriage
was forbidden. Punitive laws were put in placed in
order to ensure the preservation of lineage and
the continuation of human life.
5. Wealth: God has made it obligatory to support
oneself and those one is responsible for, and
placed laws to regulate the commerce and
transactions between people, in order to ensure
fair dealing, economic justice, and to prevent
oppression and dispute.

20. THE QURAN AS SOURCE OF SHARIAH:
• The Qur’an was revealed to the
Prophet (pbuh) gradually, over 23
years. The essence of its message
is to establish the oneness of God
and the spiritual and moral need
of man for God. This need is
fulfilled through worship and
submission, and has ultimate
consequences in the Hereafter.
The Qur’an is the word of God.
Because of its inimitable style and
eloquence, and, above all, the
guidance and legal provisions it
came with, it ensures the worldly
and next-worldly welfare of
humanity.
• God Most High said, “Verily,
this Qur’an guides to that
which is best, and gives glad
tidings to the believers who do
good that theirs will be a great
reward.” (Qur’an, 17: 9) And,
“There has come unto you
light from God and a clear
Book, whereby God guides
those who seek His good
pleasure unto paths of peace.
He brings them out of
darkness unto light by His
decree, and guides them unto
a straight path.” (Qur’an, 5: 15)

21. SUNNAH AS A SOURCE:
• The Sunnah is the second source
of Islamic law. Sunnah is an
Arabic word which means
"Method". It was applied by the
Prophet Muhammad (peace be
upon him) as a legal term to
represent what he said, did and
agreed to. Its authority is derived
from the text of the Quran. The
Quran says,
"For you the life of the Prophet is
a model of behaviour" (33:21).
Many books of traditions were
compiled by the companions of
the Prophet (p.b.u.h.).
• These were later on incorporated
in the great collections of Hadith
(i.e. traditions) Books of Bukhari,
Muslim etc. The collectors of
traditions adopted a very
scientific system in collecting the
Traditions. They did not record
any tradition except with the
chain of narrators. Every tradition
gives the name of the last
narrator of the tradition from
whom he learnt the tradition and
so on back to the Prophet or
Companion of the Prophet. The
Sunnah, which is established
through reliable narrators, is fully
dependable as legal element.

22. The Quran and the Sunnah are complimentary. The
meaning of the Quran is general in nature, the Sunnah
makes it specific and particular. The Sunnah explains
the instructions of the Quran. The Quranic injunction
is sometimes implicit, the Sunnah makes it explicit by
providing essential ingredients and details.
The Quran and the Sunnah are the primary sources of
Islamic law. Ijma (that is consensus of opinion of
scholars) and Qiyas (that is laws derived through
analogical deduction) are the secondary or dependent
sources of Islamic law or Shariah.

23. TYPES Of HADITH
• Hadith-e-Qudsi (‫قدسي‬ ‫)حديث‬
• It is that Hadith which Rasulullah (Sallallahu Alaihi Wasallam) quotes
from Allah Ta'ala. In other words it is a statement of Allah Ta'ala
quoted by Rasulullah (Sallallahu Alaihi Wasallam) and which is not in
the Qur’an.
• Difference between Hadith-e-Qudsi & the Qur’an
• In Qur’an both the words as well as meaning is revealed by Allah Ta'ala.
• In Hadith-e-Qudsi only meaning is revealed by Allah Ta'ala which is put
into words by Rasulullah (Sallallahu Alaihi Wasallam). So Hadith-e-
Qudsi is not of the same status as Qur’an. We cannot touch Qur’an
without Wadhu, such is not the case with Hadith-e-Qudsi. The whole
Qur’an was revealed to Rasulullah (Sallallahu Alaihi Wasallam) through
Angel Jibraeel (AS) whereas Ahaadith-e-Qudsiyah were revealed
through other agencies like dream and Ilham (intuition) in addition to
Angel Jibraeel (AS).
• Example: Rasulullah (Sallallahu Alaihi Wasallam) quotes Allah Ta'ala as
saying:
• ‫به‬ ‫أجزا‬ ‫أنا‬ ‫و‬ ‫لي‬ ‫الصوم‬
• "Fasting is Mine and it is I Who gives reward for it"

24. Mauqoof (‫)موقوف‬
Marfu’ (‫مرفوع‬)
• Marfu’ ( ‫مرفو‬‫ع‬ )
• Literal meaning: Elevated.
• Technical meaning: Traced
directly.
• A Hadith which is traced
back directly to Rasulullah
(Sallallahu Alaihi Wasallam)
is called Marfu’. In this type
the Sanad (chain of
transmission) reaches right
upto Rasulullah (Sallallahu
Alaihi Wasallam).
• Mauqoof (‫)موقوف‬
• Literal meaning: Stopped.
• Technical meaning: That
Hadith in which chain of
transmission stops at
Sahaabah and does not
reach Rasulullah (Sallallahu
Alaihi Wasallam)

25. Mutawatir (‫)متواتر‬
• Mutawatir (‫)متواتر‬
• Literal meaning: Continuous‫ز‬
• Technical meaning: It is a Hadith that is narrated in
each era, from the days of Rasulullah (Sallallahu Alaihi
Wasallam) is upto this day by such a large number of
narrators that it is impossible to reasonably accept that
all of them have colluded to tell a lie. In other words it
means that since so many people are narrating this
Hadith in each generation so there is not even least
doubt about its truthfulness, so Hadith-e-Mutawatir is
taken as an absolute truth and one who rejects it is
considered Kaafir.
• Mutawatir has following types:

26. MUTWATIR HAS TWOKINDS
• i) Mutawatir Lafdhi (‫لفظي‬ ‫)متواتر‬
• It is a Hadith whose words are
narrated by such a large number
as is required for a Mutawatir, in
a manner that all the narrators
are unanimous in reporting it
with the same words without any
substantial discrepancy. Example:
• ‫الن‬ ‫في‬ ‫مقعده‬ ‫فليتبوأ‬ ‫متعمد‬ ‫علي‬ ‫ب‬ّ‫ذ‬‫ك‬ ‫من‬‫ار‬
• One who attributes a lie to me
deliberately should find his abode
in Hell. (Bukhari)
• This Hadith has been narrated by
more than seventy Sahaabah
with the same wording.
• ii) Mutawatir Manvi (‫معنوي‬ ‫)متواتر‬
• It is a Mutawatir Hadith which is
not reported by the narrators in
the same words. The words of the
narrators are different.
Sometimes even the reported
events are not the same. But all
the narrators are unanimous in
reporting a basic concept which is
common in all the reports . This
common concept is also ranked
as a Mutawatir concept. For
example: Raising of hands while
making dua.

27. Hadith Khabre-Wahid (‫واحد‬ ‫خبر‬
• Khabre-Wahid (‫واحد‬ ‫)خبر‬
• Literal meaning: Khabre means statement and Wahid
means one .
• Technical meaning: That Hadith which does not reach to
the status of Mutawatir.
• Classification of Khabre Wahib
• II) Khabre Wahid has also been divided into two groups as
per acceptability.
• a) Maqbool (‫:)مقبول‬ Accepted.
• b) Mardood (‫:)مردود‬ Rejected or Dhaeef (weak) (Sometimes
these two are thought to be synonymous)].
• a) Maqbool is further divided into five kinds.

28. Kinds of maqbool hadith
• a) Maqbool is further divided into five kinds.
Viz;
• i) Sahih Lizatihi (‫لذاته‬ ‫)صحيح‬
• ii) Sahih Ligairihi (‫لغيره‬ ‫)صحيح‬
• iii) Hasan Lizatihi (‫لذاته‬ ‫)حسن‬
• iv) Hasan Ligairihi (‫لغيره‬ ‫)حسن‬
• V) mursal (‫)مرسل‬

29. Sahih Lizatihi (‫لذاته‬ ‫صحيح‬)
• Sahid Lizatihi (‫لذاته‬ ‫)صحيح‬
• Literal Meaning: Sound, Faultless.
• Technical Meaning: That Hadith which is transmitted by
successive narrators upto the end without any missing
link between them in the chain of transmission. In this
all the narrators are highly pious, authentic and reliable
and there is no weakness in this Hadith either as
regards to chain of transmission or as regards to the
text (Matan) of the Hadith. Example:
• This Hadith is Sahih as its Sanad is Muttasil (joined), all
of its narrators are authentic and it is also free from all
other defects.

30. Sahih Ligairihi (‫لغيره‬ ‫)صحيح‬
• Sahih Ligairihi (‫لغيره‬ ‫)صحيح‬
• Literal meaning: Sahih—Sound, Ligairihi—Due to
others.
• Technical meaning: It is a Hasan Lizatihi Hadith, which
gets strengthened and becomes Sahih Hadith because
of the support from other narrations. Since this Hadith
in itself was Hasan and got elevated to the status of
Sahih due to support from other hadith, it is called
Sahihi-Ligairihi.
• Status: Like Sahih it is also Hujjat in Shari'ah and is
dependable to be acted upon.

31. Conditions for being Sahih
• 1. Continuity of chain or Sanad: Every transmitter
should be joined to the next successive transmitter
directly without any missing link between them
throughout the whole chain of transmission. in other
words it should be Marfu Mutasil, what is also called
Musnad.
• 2. Piousness and Taqwa of transmitters: Every
transmitter (Raawy) should be extremely pious, mature
with sound mind and an honoured person.
• 3. Memory power or written documentation: Every
narrator should have extraordinary memory power so
that it can be assumed that whichever Hadith he has
learned , he remembers it well or he should have got
properly written Hadith from reliable sources.

32. Conditions for being Sahih
• 4. Lack of opposition to know authorities of
Hadith: No Raawy or transmitter should have
opposed any known authority of Hadith or a
Muhaddith superior to him.
• 5. Lack of reasons which could raise any
doubt: Raawy should not have any such
apparent or hidden ailment which can tell
upon his health.

33. Hadith hasan
• 2. Hasan
• It is a report whose collector is known and its
transmitters are well known. It is the most
regular hadith, and most scholars accept it,
and it is used by the fuqaha generally,
meaning that in its isnad there are no
narrators that have been charged with lying,
nor it is a shadh (irregular).
• It is of two types:

34. 1st kind of Hasan
• First: a hadith whose isnad is not free from a
transmitter who is mastur (of hidden
condition) and whose capacity is not realized,
but not negligent nor prone to make many
mistakes or charged with mendacity. However,
a hadith of similar matn might have been
narrated from another way, and it is thus
excluded from being shadh or munkar
(rejected).

35. Second kind of hasan
• Second: The narrators must be known for their
trustworthiness and honesty, but they do not
attain the level of the transmitters of the sahih
category in retention and percesion; and what he
narrates of reports singularly is not considered as
munkar (rejected), nor is the matn irregular
(shadh)or defective (mu’allal). So the hasan
ahadith is the report transmitted by a reliable
(‘adl) narrator who is of lesser retentive capacity,
but its isnad is continuous and not irregular
(shadh) or defective (mu’allal). The hasan hadith
is used as proof exactly as the sahih hadith.

36. Hasan Ligairihi (‫لغيره‬ ‫)حسن‬
• Hasan Ligairihi (‫لغيره‬ ‫)حسن‬
• That Dhaeef Hadith which when transmitted
through many channels elevates to the status
of Hasan and then becomes Maqbool
(acceptable).
• Status: Next to Sahih, and is dependable to be
acted upon. It is also Hujjat in Shari'ah like
Sahih.

37. The Mursal Hadith
• The Mursal Hadith
• The mursal hadith is the hadith from which a Sahabi has been
omitted. For example, when the Tabi’i says that Rasool Allah ‫صلى‬
‫وسلم‬ ‫عليه‬ ‫هللا‬said or did such and such thing, or such and such thing
was done in his presence.
• A representative example would be the hadith of a tabi’i who has
met a number of companions and has sat down to learn from them
like ‘Ubaydullah b. ‘Adiy b. al-Khiyar, then Sa’id b. al-Musayyab and
their likes when they say (directly) that: Rasool Allah ‫عليه‬ ‫هللا‬ ‫صلى‬
‫وسلم‬said’.
• It is well known that all of the Tabi’un are treated equally, ie what
the tabi’i narrated from the Prophet ‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬without
mentioning the Sahabah, without a difference between the older or
younger tabi’I, because it is well known that they are treated
equally.

38. HadiTh Mardood (‫مقبول‬ ‫غير‬)
• Mardood (‫:)مردود‬ Rejeced hadith is tow kinds
• (1)Zaeef
• (2)Modhoo

39. Dhaeef (‫)ضعيف‬
• Dhaeef (‫)ضعيف‬
• Literal Meaning: Weak.
• Technical Meaning: That Hadith which does
not fulfill the criteria of Hasan. In this Hadith
there is some defect either in the chain of
transmission or in proper understanding of
the transmitter, or its contents are not in
perfect agreement with Islamic beliefs and
practices.

40. Zaeef(‫)ضعيف‬
• It must be in mind that while quoting Dhaeef
Hadith one must not say, "Rasulullah (Sallallahu
Alaihi Wasallam) said "but one must take
precautions and may say that it is quoted from
him etc".
• Status: Whether to act upon Dhaeef Hadith or
not, it is controversial. There is usually consensus
that Dhaeef Hadith cannot be used in Masail but
can be used in Fadhail, Mustahab or Makrooh
only when it fulfills three preconditions

41. Maudhu (‫)موضوع‬
• Maudhu (‫)موضوع‬
• Literal Meaning: Forged Hadith.
• Technical Meaning: It is that Hadith which a
liar fabricates and then attributes it to
Rasulullah (Sallallahu Alaihi Wasallam).
• Status: This is the worst type of weak Hadith.
Some scholars do not include it even in weak
Hadith if one knows that it is a Maudhu
Hadith.

42. IJMA (CONSENSUS)
Ijma or the consensus of scholars signifies the
importance of delegated legislation to the Muslim
community. The Muslim society requires such a rule
making power to meet the practical problems for
implementation of Islamic Shariah (Islamic Law).
• Ijma has been technically defined as the consensus of
the jurists of a certain period over a religious matter.
Ijma is considered a sufficient evidence for action
because the Prophet of Islam said, "Muslim (majority
or main body) will never agree on a wrong mailer". As
such the agreement of the scholars of Islam on any
religious matter is a source of law in Islam .

43. ijma‘ is third source of
islam
• The ijma' , or consensus amongst Muslim
jurists on a particular legal issue, constitutes
the third source of Islamic law. Muslim jurists
provide many verses of the Qur'an that
legitimize ijma' as a source of legislation.[14][15]
• Muhammad ‫وسلم‬ ‫عليہ‬ ‫هللا‬ ‫صلی‬himself said:
• "My followers will never agree upon an error
or what is wrong",

44. Aayat and Hadith for source
• "God's hand is with the entire community".
• In history, it has been the most important
factor in defining the meaning of the other
sources and thus in formulating the doctrine
and practice of the Muslim community.
• This is so because ijma' represents the
unanimous agreement of Muslims on a
regulation or law at any given time

45. There are various views on ijma' among Muslims.
Sunni jurists consider ijma' as a source, in matters of
legislation, as important as the Qur'an and Sunnah.
Shiite jurists, however, consider ijma' as source of
secondary importance, and a source that is, unlike
the Qur'an and Sunnah, not free from error .
Ijma' was always used to refer to agreement reached
in the past, either remote or near.
] Amongst the Sunni jurists there is diversity on who
is eligible to participate in ijma' , as shown in the
following table:

46. 4rth source of islam is qiyas
Qiyas is the fourth important source of Islamic law.
Qiyas means analogy. Qiyas or analogy is resorted
to in respect of problems about which there is no
specific provision in the Quran or the Sunnah of
the Prophet. In such issues the scholars have
derived law through analogical deduction on the
basis of the provisions of the Quran and the
Sunnah on some similar situation. The scholars
have developed detailed principles of analogical
deductions or Qiyas in the books of Islamic
jurisprudence.

47. IJTIHAD:
Qiyas is a kind of Ijtihad.
The Prophet has permitted Ijtihad that literally
means 'to exert'. Technically it means to exert
with a view to form an independent judgement
on a legal issue. ljtihad is the Islamic method of
facing the new situations and problems in the
light of the general principles of the book of
Allah (SWT), the Quran and the traditions of the
Prophet or the Sunnah.

48. ijtihad
Apart from Qiyas, there are other methods of
Ijtihad such as Istihsan (that is juristic preference
from different interpretations) and Masalaha
(that is moral consideration).
In addition to the above sources, the practices of
the Khulafa-e-Rashidun (first four rulers of
Islam), the decisions of the judges and the
customs of the people are also considered
sources of Islamic law in matters which are not
spelled out in the Quran and the Sunnah.

49. ‫خيرا‬ ‫هللا‬ ‫جزاکم‬
THANK YOU ALL