1. The document discusses the role of Khalifa (caliph) in Islam, who acts as the political, military, and administrative leader of Muslims.
2. It outlines the duties of the Khalifa, including safeguarding Islam, establishing justice, protecting Muslims, organizing jihad, and collecting and distributing zakat.
3. It also discusses the prerequisites for becoming Khalifa, such as being Muslim, male, knowledgeable in Islam, just, and physically able. The Khalifa is also traditionally from the Quraish tribe.
The document discusses the concept of Imamah from both the Sunni and Shia perspectives. It explains that Imamah refers to the doctrine that religious figures known as Imams are rightfully the central leaders of the Muslim community. For Sunnis, an Imam is a worship leader or religious scholar, while for Shias the Imams are successors to the Prophet Muhammad who possess divine authority. The document outlines the qualifications for the Sunni caliphate and the duties of the caliph. It also describes the different branches of Shia Islam and their views on Imamah and the number and lineage of Imams.
This document provides an overview of several prominent Islamic legal scholars and their contributions to the theory of maqasid (objectives or higher purposes) of Islamic law:
- Imam al-Juwaini introduced the concept of "levels of necessity" in law and identified five objectives of Islamic law related to protecting faith, souls, minds, private parts, and money.
- Imam al-Ghazali built on this work and proposed preservation of necessities as the objectives, listing faith, soul, mind, offspring, and wealth as the order of priorities. He applied maqasid to legal rulings but did not give them independent legal validity.
- Later scholars like al-I
The document discusses the objectives (maqasid) of Islamic divine law (shari'ah) according to the Maqasid theory. It presents the Maqasid model as consisting of concentric circles representing different categories of objectives, with the core being Islamic creed. The inner circle contains five essential objectives or necessities - religion, life, intellect, procreation, and property. Outer circles represent complementary and embellishing objectives. The purpose of shari'ah is to both establish and protect humans' masalih or benefits. It uses examples from the abandoned ship case study to illustrate how shari'ah aims to realize benefits and prevent harms.
The document provides information on various topics related to Islamic culture and practices, including:
1. Definitions of culture and examples of cultural elements such as customs, laws, dress, and traditions.
2. Discussions of Islamic dress code for both males and females, which emphasize modesty, loose fitting clothes that don't resemble the opposite sex, and avoiding tight or see-through fabrics.
3. Guidelines for Islamic festivals and holidays, noting the three main Muslim festivals are Friday, Eid al-Fitr, and Eid al-Adha, which are acts of worship rather than personality-based like some other religions.
4. Additional topics covered include languages, architecture, and calligraphy
The document discusses Maqasid Shariah, which are the objectives of Islamic law. It explains that the overarching purpose of Shariah is to benefit humans and realize their interests. These benefits are categorized into necessities (al-daruriyyat), needs/exigencies (al-hajiyyat), and complementary interests (al-tahsiiniyyat). Shariah aims to protect the five essentials of religion, life, intellect, lineage, and property by regulating benefits and prohibiting harms. All professions can uphold Maqasid Shariah by considering how their work protects these essential interests and benefits society.
This document provides extracts from a previous module on the introduction to Islamic jurisprudence (fiqh) that define key concepts in shaping human character and customs according to Islamic law. It explains that the law aims to preserve basic human rights, cater to human needs, and promote nobility through good character and perfecting lifestyle customs according to universal moral values.
Principles of Islamic Governance and Leadership week 3 lectureAbdirahman Nur
These are the lecture notes of the course "Principles of Governance and Leadership in Islam" which I teach at the School of Graduate Studies, University of Hargeisa, particularly in M.A. in Governance and Leadership classes.
Maqasid as-Shariah is very important subject in understanding the whole picture of Islamic law. Without the knowledge about maqasid as-Shariah, people will not be able to see the beautiful of Islam as it has been described in the Quran as the rahmah or mercy to the universe. Maqasid as-Shariah shows that every single law or regulations in the Islamic teaching are meant for the benefit of the whole universe since Islam was revealed to the universe. Shari'ah aims at the welfare of the people in this life and in the life hereafter, and for this purpose it has advised people to adopt such means and measures that may give advantage benefit/well-being to them and may ward off evil/injury/loss, from them.
Maqasid al-Shari'ah comprises those benefits/welfare/advantages behind the revelation of Islamic Laws.
It aims at the attainment of good, welfare, benefits, and warding off evil, injury, loss, etc. for the creatures. (All this in Arabic terminology can be stated as Masalih al-'Ibad.)
Many jurists have tried to explain the aims and objectives of Shari'ah upon which it is established.
Among the outstanding figures are the Malikite Abu Ishaq al-Shatibi, the Shafite al-'Izz ibn 'Abd aI-Salam, and the Hanbalite Ibn Qayyim al-Jawiziyyah.
Many jurists have tried to explain the aims and objectives of Shari'ah upon which it is established.
Among the outstanding figures are the Malikite Abu Ishaq al-Shatibi, the Shafite al-'Izz ibn 'Abd aI-Salam, and the Hanbalite Ibn Qayyim al-Jawiziyyah.
One of very important objective is:
Rahmah (Mercy or Compassion), that seek to eliminate prejudice, alleviate hardship and establish justice. The laws of the Qur’an and Sunnah also seek to promote co-operation and support within the family and the society at large.’Adl or Qist (Justice), is indeed a manifestation of God’s Mercy, but may also be seen as a principal objective of the Shari’ah.
One of very important objective is Rahmah (Mercy or Compassion), that seek to eliminate prejudice, alleviate hardship and establish justice. The laws of the Qur’an and Sunnah also seek to promote co-operation and support within the family and the society at large.’Adl or Qist (Justice), is indeed a manifestation of God’s Mercy, but may also be seen as a principal objective of the Shari’ah. An adequate knowledge of the maqasid
thus equips the student of Shari’ah with insight and provides him with a theoretical framework in which the attempt to acquire detailed knowledge of its various doctrines can be more meaningful and interesting.
The document discusses the concept of Imamah from both the Sunni and Shia perspectives. It explains that Imamah refers to the doctrine that religious figures known as Imams are rightfully the central leaders of the Muslim community. For Sunnis, an Imam is a worship leader or religious scholar, while for Shias the Imams are successors to the Prophet Muhammad who possess divine authority. The document outlines the qualifications for the Sunni caliphate and the duties of the caliph. It also describes the different branches of Shia Islam and their views on Imamah and the number and lineage of Imams.
This document provides an overview of several prominent Islamic legal scholars and their contributions to the theory of maqasid (objectives or higher purposes) of Islamic law:
- Imam al-Juwaini introduced the concept of "levels of necessity" in law and identified five objectives of Islamic law related to protecting faith, souls, minds, private parts, and money.
- Imam al-Ghazali built on this work and proposed preservation of necessities as the objectives, listing faith, soul, mind, offspring, and wealth as the order of priorities. He applied maqasid to legal rulings but did not give them independent legal validity.
- Later scholars like al-I
The document discusses the objectives (maqasid) of Islamic divine law (shari'ah) according to the Maqasid theory. It presents the Maqasid model as consisting of concentric circles representing different categories of objectives, with the core being Islamic creed. The inner circle contains five essential objectives or necessities - religion, life, intellect, procreation, and property. Outer circles represent complementary and embellishing objectives. The purpose of shari'ah is to both establish and protect humans' masalih or benefits. It uses examples from the abandoned ship case study to illustrate how shari'ah aims to realize benefits and prevent harms.
The document provides information on various topics related to Islamic culture and practices, including:
1. Definitions of culture and examples of cultural elements such as customs, laws, dress, and traditions.
2. Discussions of Islamic dress code for both males and females, which emphasize modesty, loose fitting clothes that don't resemble the opposite sex, and avoiding tight or see-through fabrics.
3. Guidelines for Islamic festivals and holidays, noting the three main Muslim festivals are Friday, Eid al-Fitr, and Eid al-Adha, which are acts of worship rather than personality-based like some other religions.
4. Additional topics covered include languages, architecture, and calligraphy
The document discusses Maqasid Shariah, which are the objectives of Islamic law. It explains that the overarching purpose of Shariah is to benefit humans and realize their interests. These benefits are categorized into necessities (al-daruriyyat), needs/exigencies (al-hajiyyat), and complementary interests (al-tahsiiniyyat). Shariah aims to protect the five essentials of religion, life, intellect, lineage, and property by regulating benefits and prohibiting harms. All professions can uphold Maqasid Shariah by considering how their work protects these essential interests and benefits society.
This document provides extracts from a previous module on the introduction to Islamic jurisprudence (fiqh) that define key concepts in shaping human character and customs according to Islamic law. It explains that the law aims to preserve basic human rights, cater to human needs, and promote nobility through good character and perfecting lifestyle customs according to universal moral values.
Principles of Islamic Governance and Leadership week 3 lectureAbdirahman Nur
These are the lecture notes of the course "Principles of Governance and Leadership in Islam" which I teach at the School of Graduate Studies, University of Hargeisa, particularly in M.A. in Governance and Leadership classes.
Maqasid as-Shariah is very important subject in understanding the whole picture of Islamic law. Without the knowledge about maqasid as-Shariah, people will not be able to see the beautiful of Islam as it has been described in the Quran as the rahmah or mercy to the universe. Maqasid as-Shariah shows that every single law or regulations in the Islamic teaching are meant for the benefit of the whole universe since Islam was revealed to the universe. Shari'ah aims at the welfare of the people in this life and in the life hereafter, and for this purpose it has advised people to adopt such means and measures that may give advantage benefit/well-being to them and may ward off evil/injury/loss, from them.
Maqasid al-Shari'ah comprises those benefits/welfare/advantages behind the revelation of Islamic Laws.
It aims at the attainment of good, welfare, benefits, and warding off evil, injury, loss, etc. for the creatures. (All this in Arabic terminology can be stated as Masalih al-'Ibad.)
Many jurists have tried to explain the aims and objectives of Shari'ah upon which it is established.
Among the outstanding figures are the Malikite Abu Ishaq al-Shatibi, the Shafite al-'Izz ibn 'Abd aI-Salam, and the Hanbalite Ibn Qayyim al-Jawiziyyah.
Many jurists have tried to explain the aims and objectives of Shari'ah upon which it is established.
Among the outstanding figures are the Malikite Abu Ishaq al-Shatibi, the Shafite al-'Izz ibn 'Abd aI-Salam, and the Hanbalite Ibn Qayyim al-Jawiziyyah.
One of very important objective is:
Rahmah (Mercy or Compassion), that seek to eliminate prejudice, alleviate hardship and establish justice. The laws of the Qur’an and Sunnah also seek to promote co-operation and support within the family and the society at large.’Adl or Qist (Justice), is indeed a manifestation of God’s Mercy, but may also be seen as a principal objective of the Shari’ah.
One of very important objective is Rahmah (Mercy or Compassion), that seek to eliminate prejudice, alleviate hardship and establish justice. The laws of the Qur’an and Sunnah also seek to promote co-operation and support within the family and the society at large.’Adl or Qist (Justice), is indeed a manifestation of God’s Mercy, but may also be seen as a principal objective of the Shari’ah. An adequate knowledge of the maqasid
thus equips the student of Shari’ah with insight and provides him with a theoretical framework in which the attempt to acquire detailed knowledge of its various doctrines can be more meaningful and interesting.
KHILAFAT AND MUJADDIDIYYAT AN EXPOSITION - خلافت اور مجدیدیتmuzaffertahir9
Khilafat and Mujaddidiyyat - خلافت اور مجدیدیت
Hadhrat Hafiz Mirza Nasir Ahmad
Khalifatul Masih IIIrh
NOTE
This is the English translation of the full text of the concluding speech
of the late Hadhrat Mirza Nasir Ahmad, Khalifatul Masih III (Allah’s
mercy be upon him), delivered at the final day of the Annual Rally of
Majlis Khuddamul Ahmadiyya (Ahmadiyya Youth Organization), on
November 6, 1977, at Masjid Aqsa, Rabwah, Pakistan
Islamic jurisprudence , its sources and goalsOsama Naseem
The document provides an overview of Islamic jurisprudence (fiqh), its sources and objectives. It discusses fiqh as the body of laws deduced from sharia to cover situations not explicitly addressed in sharia. The primary sources of fiqh are the Quran and hadith, while the secondary sources are ijma (consensus) and qiyas (analogical reasoning). The objectives of fiqh are to preserve religion, life, intellect, lineage and property. Fiqh aims to bring happiness in this life and the afterlife by guiding human actions according to God's will.
The document discusses the five pillars of Islam: Shahadah (testifying to the creed), Salat (offering daily prayers), Zakat (paying charity), Sawm (fasting during Ramadan), and Hajj (pilgrimage to Mecca). It explains the significance and benefits of each pillar, which provide Muslims with a framework for spiritual growth and help cultivate their relationship with God through acts of worship, faith, and devotion.
Islamic law, known as Sharia, is derived from two primary sources - the Quran and the Sunnah (traditions and sayings of the prophet Muhammad). It covers both religious and secular matters of law. There are two secondary sources - ijma, which is scholarly consensus, and qiyas, which is analogical reasoning or derivation of rulings through analogy. Sharia is interpreted by Islamic legal scholars and judges and applies different concepts of crime, justice and punishment than secular law. It has evolved over time through the work of early Muslim jurists and scholars.
The document provides an overview of the sources of Islamic law, including its primary sources (Quran, hadith, ijma, and qiyas) and secondary sources (istihsan, masalih mursalah, urf, istishab). It defines each source and provides examples. The philosophy of Islamic law is also discussed, aiming to maintain life, freedom of belief, intellect, honor, property, and ensure all actions are performed with obligations.
The document discusses the concept of Islamic jurisprudence (fiqh). It begins by defining fiqh and clarifying its relationship to sharia law. It then explains the comprehensiveness of fiqh, covering topics like worship, family law, transactions, politics, and ethics. The document outlines the historical stages of the growth of fiqh, from the foundational era of the Prophet Muhammad to the current era. It also discusses the differences between fiqh and sharia, and the major schools of thought in Islamic jurisprudence.
This document contains a collection of articles on Islamic education. It begins with an introduction and table of contents. The first article discusses how the Prophet Muhammad taught using a method of moving from universal principles to general categories to specific examples. The second article analyzes the story of Arqam, who hosted early Muslims in his home for Quran study, and how this transformed individuals and society. The collection contains several other articles on topics related to Islamic scholarship and education.
Introduction
Definition of the Shari’ah
Branches of the Shari’ah
Shari’ah and Fiqh
Classifications of injunctions
Features of the Shari’ah
Sources of the Shari’ah
Maqāsid of Shari’ah
Misconceptions of the Shari’ah
This document provides an overview of Islamic jurisprudence and its historical background. It discusses the foundational period during the time of the Prophet Muhammad where rules were based on the Quran and Sunnah. It then describes the establishment period during the time of the Righteous Caliphs where deductive principles were developed to address new issues. Fiqh or Islamic jurisprudence is then introduced as the comprehensive understanding and collection of rulings derived from Islamic scripture. The document outlines the principal sources of Islamic law as revelation from God through the Quran and Sunnah and concludes by describing some key characteristics of Quranic legislation such as its gradual revelation and emphasis on rationale.
The document provides an overview of Shariah, including defining Islam and its components of Aqidah, Shariah and Akhlaq. It explains the five pillars of Islam and six articles of belief. It distinguishes three types of Muamalah Ammah: Ibadat which governs the relationship between humans and God, Muamalat which governs human interaction, and Jinayat which governs criminal acts. The objectives and salient features of Shariah are also described.
The term Sharia itself derives from the verb shara'a, which according to Abdul Mannan Omar's
Dictionary of the Holy Qur'an connects to the idea of "spiritual law" (5:48) and "system of
divine law; way of belief and practice" (45:18) in the Quran.
This document provides an overview of the sources of Islamic law and jurisprudence methods. It discusses the main sources (Quran, hadith, ijma, qiyas) and additional sources (urf, masalih mursalah, istihsan, istishab). It also covers the objectives (masqasid) of Islamic law in preserving religion, life, intellect, lineage, and wealth. The document notes that Islamic rulings consider intention and remove difficulties. It concludes that the sources of Islamic law are the definitive sources, additional sources, and fiqh rules.
This document discusses the sources and principles of Sharia law. It notes that Sharia is the comprehensive body of Islamic laws that regulate all aspects of Muslim life. The primary sources of Sharia are the Quran and hadiths/sunnah of the Prophet Muhammad. The secondary sources are ijma (scholarly consensus) and qiyas (analogical reasoning). The document provides examples of how rules are derived from these sources and categorizes different types of Islamic rulings based on whether an action is rewarded, punished, or neither.
This document provides an introduction to Islamic jurisprudence (fiqh) and its methodology (usul al-fiqh). It defines key terms like fiqh, shariah, hukm sharii, and the sources of Islamic law. It encourages Muslims to work together to establish an Islamic state (al-Khilafah) that implements shariah fully and benefits all people. It aims to develop a cohesive understanding of usul al-fiqh among Muslims.
The document summarizes Islamic law (Shariah) which is derived from the Quran and teachings of the Prophet Muhammad. It discusses the main sources of Shariah which are the Quran, hadiths (sunnah), scholarly consensus (ijma), and analogy (qiyas). It also outlines some of the main topics covered by Shariah such as rules for states, justice, family life, treaties, and jihad. The conclusion claims Shariah is central to Islam and that some Muslims aim to establish caliphates and destroy Western civilization from within.
This document provides an introduction to the study of Usul al-Fiqh (principles of Islamic jurisprudence) and key related terms:
- Usul al-Fiqh is the methodology for deriving rulings (ahkam) from Islamic legal sources like the Quran and hadith. It establishes the principles for understanding and interpreting these sources.
- Fiqh refers to both the body of Islamic laws and the knowledge of these laws. Sharia is synonymous with Fiqh and refers to all rulings derived from Islamic legal sources.
- Hukm Sharii are the specific rulings in Islamic texts that address human actions, commanding or prohibiting them. There
The document discusses the concept of Shariah in Islam. It defines Shariah as the divine religious law and guidance that Allah has provided to Muslims regarding beliefs, worship, daily affairs and all other aspects of life. The document outlines the main sources of Shariah as the Quran, Sunnah, Ijma and Qiyas. It also discusses the objectives and categories of Shariah, including the essentials/fundamentals, complements and embellishments. The essentials aim to protect religion, life, intellect, lineage and property, which are fundamental human rights.
3 professional ethics and morality islamic ethical paradigmUme Nasreen
The document discusses Islamic ethical principles and values. It outlines how the Quran and teachings of Prophet Muhammad established a holistic ethical paradigm. Some of the universal Islamic ethical values discussed include protection of property, genealogy, religion, reason, and life. The concept of Tawhid or unity is emphasized as the foundation for ethics in the universe, life, political authority, law, and financial matters. The importance of justice, fairness, and moderation is also highlighted.
LLB LAW NOTES ON MUSLIM LAW MOHAMMADAN LAW
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Justly Balanced Community: Concept, Principles and Aimsijtsrd
All the teachings which Islam gives and instructs are in full conformity with the human nature. They are applicable in all situations and circumstances. There is no excesses or deficiencies found in them. One who acts according to the teachings of Islam is basically acting according to what nature demands of him. Thus in this way, he is fulfilling the genuine demands of the nature on the one hand, and is simultaneously gaining the pleasure of the Lord of the universe on the other hand. The present paper deals with the explanation of how Islam and its principles steer clear of the extremes in all matters of human life. Many examples have been cited to illustrate how the teachings of Islam are free from all kinds of excesses and deficiencies. Light is also thrown on the importance of justly balanced community; its principles, aims, duties, objectives and purpose. Dr. Burhan Rashid"Justly Balanced Community: Concept, Principles and Aims" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-2 | Issue-4 , June 2018, URL: http://www.ijtsrd.com/papers/ijtsrd15670.pdf http://www.ijtsrd.com/humanities-and-the-arts/social-science/15670/justly-balanced-community-concept-principles-and-aims/dr-burhan-rashid
The document discusses the role and responsibilities of a caliph in Islam. It explains that a caliph acts as a successor or vicegerent to the Prophet Muhammad and is elected democratically by the people. The caliph's role is to judiciously rule over people according to Islamic law and serve the interests of the community. The four caliphs that succeeded the Prophet - Abu Bakr, Umar, Uthman, and Ali - are held up as exemplary models. The caliph is meant to uphold justice, avoid oppression, and can be removed if failing to perform duties competently and justly.
Principles of Islamic Governance and Leadership Week 1 LectureAbdirahman Nur
These are the lecture notes of the course "Principles of Governance and Leadership in Islam" which I teach at the School of Graduate Studies, University of Hargeisa, particularly in M.A. in Governance and Leadership classes.
KHILAFAT AND MUJADDIDIYYAT AN EXPOSITION - خلافت اور مجدیدیتmuzaffertahir9
Khilafat and Mujaddidiyyat - خلافت اور مجدیدیت
Hadhrat Hafiz Mirza Nasir Ahmad
Khalifatul Masih IIIrh
NOTE
This is the English translation of the full text of the concluding speech
of the late Hadhrat Mirza Nasir Ahmad, Khalifatul Masih III (Allah’s
mercy be upon him), delivered at the final day of the Annual Rally of
Majlis Khuddamul Ahmadiyya (Ahmadiyya Youth Organization), on
November 6, 1977, at Masjid Aqsa, Rabwah, Pakistan
Islamic jurisprudence , its sources and goalsOsama Naseem
The document provides an overview of Islamic jurisprudence (fiqh), its sources and objectives. It discusses fiqh as the body of laws deduced from sharia to cover situations not explicitly addressed in sharia. The primary sources of fiqh are the Quran and hadith, while the secondary sources are ijma (consensus) and qiyas (analogical reasoning). The objectives of fiqh are to preserve religion, life, intellect, lineage and property. Fiqh aims to bring happiness in this life and the afterlife by guiding human actions according to God's will.
The document discusses the five pillars of Islam: Shahadah (testifying to the creed), Salat (offering daily prayers), Zakat (paying charity), Sawm (fasting during Ramadan), and Hajj (pilgrimage to Mecca). It explains the significance and benefits of each pillar, which provide Muslims with a framework for spiritual growth and help cultivate their relationship with God through acts of worship, faith, and devotion.
Islamic law, known as Sharia, is derived from two primary sources - the Quran and the Sunnah (traditions and sayings of the prophet Muhammad). It covers both religious and secular matters of law. There are two secondary sources - ijma, which is scholarly consensus, and qiyas, which is analogical reasoning or derivation of rulings through analogy. Sharia is interpreted by Islamic legal scholars and judges and applies different concepts of crime, justice and punishment than secular law. It has evolved over time through the work of early Muslim jurists and scholars.
The document provides an overview of the sources of Islamic law, including its primary sources (Quran, hadith, ijma, and qiyas) and secondary sources (istihsan, masalih mursalah, urf, istishab). It defines each source and provides examples. The philosophy of Islamic law is also discussed, aiming to maintain life, freedom of belief, intellect, honor, property, and ensure all actions are performed with obligations.
The document discusses the concept of Islamic jurisprudence (fiqh). It begins by defining fiqh and clarifying its relationship to sharia law. It then explains the comprehensiveness of fiqh, covering topics like worship, family law, transactions, politics, and ethics. The document outlines the historical stages of the growth of fiqh, from the foundational era of the Prophet Muhammad to the current era. It also discusses the differences between fiqh and sharia, and the major schools of thought in Islamic jurisprudence.
This document contains a collection of articles on Islamic education. It begins with an introduction and table of contents. The first article discusses how the Prophet Muhammad taught using a method of moving from universal principles to general categories to specific examples. The second article analyzes the story of Arqam, who hosted early Muslims in his home for Quran study, and how this transformed individuals and society. The collection contains several other articles on topics related to Islamic scholarship and education.
Introduction
Definition of the Shari’ah
Branches of the Shari’ah
Shari’ah and Fiqh
Classifications of injunctions
Features of the Shari’ah
Sources of the Shari’ah
Maqāsid of Shari’ah
Misconceptions of the Shari’ah
This document provides an overview of Islamic jurisprudence and its historical background. It discusses the foundational period during the time of the Prophet Muhammad where rules were based on the Quran and Sunnah. It then describes the establishment period during the time of the Righteous Caliphs where deductive principles were developed to address new issues. Fiqh or Islamic jurisprudence is then introduced as the comprehensive understanding and collection of rulings derived from Islamic scripture. The document outlines the principal sources of Islamic law as revelation from God through the Quran and Sunnah and concludes by describing some key characteristics of Quranic legislation such as its gradual revelation and emphasis on rationale.
The document provides an overview of Shariah, including defining Islam and its components of Aqidah, Shariah and Akhlaq. It explains the five pillars of Islam and six articles of belief. It distinguishes three types of Muamalah Ammah: Ibadat which governs the relationship between humans and God, Muamalat which governs human interaction, and Jinayat which governs criminal acts. The objectives and salient features of Shariah are also described.
The term Sharia itself derives from the verb shara'a, which according to Abdul Mannan Omar's
Dictionary of the Holy Qur'an connects to the idea of "spiritual law" (5:48) and "system of
divine law; way of belief and practice" (45:18) in the Quran.
This document provides an overview of the sources of Islamic law and jurisprudence methods. It discusses the main sources (Quran, hadith, ijma, qiyas) and additional sources (urf, masalih mursalah, istihsan, istishab). It also covers the objectives (masqasid) of Islamic law in preserving religion, life, intellect, lineage, and wealth. The document notes that Islamic rulings consider intention and remove difficulties. It concludes that the sources of Islamic law are the definitive sources, additional sources, and fiqh rules.
This document discusses the sources and principles of Sharia law. It notes that Sharia is the comprehensive body of Islamic laws that regulate all aspects of Muslim life. The primary sources of Sharia are the Quran and hadiths/sunnah of the Prophet Muhammad. The secondary sources are ijma (scholarly consensus) and qiyas (analogical reasoning). The document provides examples of how rules are derived from these sources and categorizes different types of Islamic rulings based on whether an action is rewarded, punished, or neither.
This document provides an introduction to Islamic jurisprudence (fiqh) and its methodology (usul al-fiqh). It defines key terms like fiqh, shariah, hukm sharii, and the sources of Islamic law. It encourages Muslims to work together to establish an Islamic state (al-Khilafah) that implements shariah fully and benefits all people. It aims to develop a cohesive understanding of usul al-fiqh among Muslims.
The document summarizes Islamic law (Shariah) which is derived from the Quran and teachings of the Prophet Muhammad. It discusses the main sources of Shariah which are the Quran, hadiths (sunnah), scholarly consensus (ijma), and analogy (qiyas). It also outlines some of the main topics covered by Shariah such as rules for states, justice, family life, treaties, and jihad. The conclusion claims Shariah is central to Islam and that some Muslims aim to establish caliphates and destroy Western civilization from within.
This document provides an introduction to the study of Usul al-Fiqh (principles of Islamic jurisprudence) and key related terms:
- Usul al-Fiqh is the methodology for deriving rulings (ahkam) from Islamic legal sources like the Quran and hadith. It establishes the principles for understanding and interpreting these sources.
- Fiqh refers to both the body of Islamic laws and the knowledge of these laws. Sharia is synonymous with Fiqh and refers to all rulings derived from Islamic legal sources.
- Hukm Sharii are the specific rulings in Islamic texts that address human actions, commanding or prohibiting them. There
The document discusses the concept of Shariah in Islam. It defines Shariah as the divine religious law and guidance that Allah has provided to Muslims regarding beliefs, worship, daily affairs and all other aspects of life. The document outlines the main sources of Shariah as the Quran, Sunnah, Ijma and Qiyas. It also discusses the objectives and categories of Shariah, including the essentials/fundamentals, complements and embellishments. The essentials aim to protect religion, life, intellect, lineage and property, which are fundamental human rights.
3 professional ethics and morality islamic ethical paradigmUme Nasreen
The document discusses Islamic ethical principles and values. It outlines how the Quran and teachings of Prophet Muhammad established a holistic ethical paradigm. Some of the universal Islamic ethical values discussed include protection of property, genealogy, religion, reason, and life. The concept of Tawhid or unity is emphasized as the foundation for ethics in the universe, life, political authority, law, and financial matters. The importance of justice, fairness, and moderation is also highlighted.
LLB LAW NOTES ON MUSLIM LAW MOHAMMADAN LAW
FREE AFFIDAVITS AND NOTICES FORMATS
FREE AGREEMENTS AND CONTRACTS FORMATS
FREE LLB LAW NOTES
FREE CA ICWA NOTES
FREE LLB LAW FIRST SEM NOTES
FREE LLB LAW SECOND SEM NOTES
FREE LLB LAW THIRD SEM NOTES
FREE LLB LAW FOURTH SEM NOTES
FREE LLB LAW FIFTH SEM NOTES
FREE LLB LAW SIXTH SEM NOTES
FREE CA ICWA FOUNDATION NOTES
FREE CA ICWA INTERMEDIATE NOTES
FREE CA ICWA FINAL NOTES
KANOON KE RAKHWALE INDIA
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Justly Balanced Community: Concept, Principles and Aimsijtsrd
All the teachings which Islam gives and instructs are in full conformity with the human nature. They are applicable in all situations and circumstances. There is no excesses or deficiencies found in them. One who acts according to the teachings of Islam is basically acting according to what nature demands of him. Thus in this way, he is fulfilling the genuine demands of the nature on the one hand, and is simultaneously gaining the pleasure of the Lord of the universe on the other hand. The present paper deals with the explanation of how Islam and its principles steer clear of the extremes in all matters of human life. Many examples have been cited to illustrate how the teachings of Islam are free from all kinds of excesses and deficiencies. Light is also thrown on the importance of justly balanced community; its principles, aims, duties, objectives and purpose. Dr. Burhan Rashid"Justly Balanced Community: Concept, Principles and Aims" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-2 | Issue-4 , June 2018, URL: http://www.ijtsrd.com/papers/ijtsrd15670.pdf http://www.ijtsrd.com/humanities-and-the-arts/social-science/15670/justly-balanced-community-concept-principles-and-aims/dr-burhan-rashid
The document discusses the role and responsibilities of a caliph in Islam. It explains that a caliph acts as a successor or vicegerent to the Prophet Muhammad and is elected democratically by the people. The caliph's role is to judiciously rule over people according to Islamic law and serve the interests of the community. The four caliphs that succeeded the Prophet - Abu Bakr, Umar, Uthman, and Ali - are held up as exemplary models. The caliph is meant to uphold justice, avoid oppression, and can be removed if failing to perform duties competently and justly.
Principles of Islamic Governance and Leadership Week 1 LectureAbdirahman Nur
These are the lecture notes of the course "Principles of Governance and Leadership in Islam" which I teach at the School of Graduate Studies, University of Hargeisa, particularly in M.A. in Governance and Leadership classes.
The Awaited Imam
Dr. Muhammad Tahir-ul-Qadri
This Book contains about 66 proofs for the coming of Imam Mahdi [a.s] in the end times from Ahadith (traditions) of the Prophet Muhammad [s.a.w]. It contains some 66 Ahadith [pl. Hadith] with proper references and bibliography
1) Leadership in Islam is considered a sacred position of trust that guides people to do good and obey Allah. It focuses on solving problems, protecting followers, and treating people justly.
2) Qualities of an Islamic leader according to the text include strong faith, knowledge, wisdom, and justice. They must rule according to Islamic law and seek the welfare of all.
3) The Prophet Muhammad is presented as the ideal example of an Islamic leader, who led through moral character and guidance rather than force or self-interest.
The document discusses the vital issue facing Muslims today and outlines Hizb ut-Tahrir's method for addressing it. The key points are:
1) The vital issue is re-establishing the Islamic rule of Allah by reestablishing the Khilafah and appointing a Khalifah to implement Islamic laws and remove man-made laws.
2) Currently, Muslim lands are considered "Dar al-Kufr" and not "Dar al-Islam" because they are governed by man-made laws, not Islamic laws. Society is also non-Islamic.
3) Hizb ut-Tahrir's method is to work to change this situation and establish an
The document provides an overview of key topics in Islam, including:
1. The history of Islam from Muhammad to the modern era, covering major caliphates and periods.
2. The five pillars of Islam - Shahadah, Salat, Zakat, Sawm, and Hajj - which are the core duties of followers.
3. Important Islamic concepts like the Quran, angels, prophets, the afterlife, and divine decree.
4. Differences between the major Sunni and Shia denominations and the influence of Islam on culture.
Sharia law is derived from the Quran and teachings of the Prophet Muhammad and governs all aspects of Muslim life, including economic activities. It emphasizes that Allah alone is the lawgiver. The objectives of Sharia are to promote justice, mercy, well-being and wisdom. To ensure compliance with Sharia, Islamic banks and financial institutions appoint Sharia supervisory boards composed of Islamic legal scholars to review contracts and transactions.
This document discusses the objectives (maqasid) of Islamic divine law (shariah) according to the Maqasid theory. It presents the Maqasid model as consisting of concentric circles representing different categories of objectives - with the core circle being Islamic creed/belief, surrounded by circles of essential objectives (necessities like religion, life, intellect, procreation, property), complementary objectives, and embellishment objectives. The document uses the example of an abandoned ship with 300 passengers to illustrate how the maqasid framework can be applied to analyze legal/moral issues. It also discusses how reason and revelation in Islam are consistent and how different scholars have viewed the overall purpose of shariah.
The document discusses Muslim contributions to management concepts throughout history. It notes that while management techniques have existed for as long as recorded history, conventional management authors have not acknowledged Islamic influences. It provides examples of early Muslim leaders who established systems of governance, including prophets from Adam to Muhammad, and the first four caliphs who expanded the early Islamic state. The document aims to highlight aspects of management informed by Islamic principles as demonstrated by Muslim leaders throughout history.
Hal Qowl as-Sahabah
Hujjah fi Deen?
Are the Sayings of the Sahabah a Source of Evidence in Islaam?
ﻫﻞ ﻗﻮﻝ ﺍﻟﺼﺤﺎﺑﺔ ﺣﺠﺔ ﰲ ﺍﻟﺪﻳﻦ؟
Sheikh Omar Bakri Muhammad
This document provides an overview of Muslim marriage law. It defines an Islamic marriage as a civil contract between a Muslim male and female witnessed by at least two males or a male and two females. The formalities of a valid marriage include uttering offer and acceptance words in the presence of witnesses and identifying the bride by name if not present. For a marriage to be valid it must be witnessed by at least two males or one male and two females. The document also discusses the pre-Islamic context of Arabian society and women's varied status between tribes.
Questions (teaching of ISL) Dr. zaman UOG EDU 13023901-016
There is no inherent conflict between Islamic teachings and established scientific facts. While some may perceive apparent disagreements in areas such as evolution, cosmology or medicine, Islamic scholars have resolved such issues using several approaches:
1. Reconciling verses with established science using textual analysis and historical context. For example, Quranic verses on creation refer to God as initiator, not timeframes.
2. Distinguishing between religious truths and scientific facts. Religion addresses spiritual guidance not scientific minutiae.
3. Considering the continuous progress of science. Earlier interpretations may require revisiting in light of new evidence. Islam encourages seeking knowledge at all times.
As a teacher of Islamic studies, I would emphasize
This document provides a preface to the pamphlet "The Ghadīr Declaration". It discusses the spiritual sovereignty of Ali ibn Abi Talib that was established by the Prophet Muhammad at Ghadir Khumm. It aims to clarify Ali's status as the rightful successor to remove doubts, and includes 51 hadiths to support this. It also discusses the three forms of legacy derived from the Prophet - spiritual, political, and religious guidance.
This document provides an overview of key concepts in Islam, including:
- Islam means submission to God and obedience to his teachings as revealed to the Prophet Muhammad.
- Islam sees itself as continuing the Abrahamic tradition and messages of previous prophets like Moses and Jesus.
- The five pillars of Islam are the declaration of faith, prayer, fasting, charity, and pilgrimage to Mecca.
- The Quran is the fundamental religious text and the Hadith elaborate on its teachings through accounts of Muhammad.
- Islam teaches monotheism, equality of all people, and establishing a just social system based on God's guidance.
The document discusses several key aspects of Islam, including what non-Muslims have said about Islam and the Quran. It explains that the Quran was meticulously preserved from the time of the Prophet Muhammad and remains in its original form, unlike other scriptures. The Quran provides guidance for all people and establishes teachings through examples from Muhammad and other Muslims throughout history.
This document provides an overview of key concepts in Islam, including:
- Islam means submission to God and obedience to his teachings as revealed to the Prophet Muhammad.
- Islam sees itself as continuing the Abrahamic tradition and messages of previous prophets like Moses and Jesus.
- The five pillars of Islam are the declaration of faith, prayer, fasting, charity, and pilgrimage to Mecca.
- The Quran is the fundamental religious text and the Hadith elaborate on its teachings through accounts of Muhammad.
- Islam teaches monotheism, equality of all people, and establishing a just social system based on God's guidance.
What is Islam? A faith, a path, a way of life or a culture of its own?Amazon
Islam is described as both a faith and a way of life that dominates the lives of over a billion people globally. The basic tenets of Islam include five daily prayers, charitable giving, and equality. However, modern Islamic nations and leaders have strayed from the true message of Islam as preached by the Prophet Muhammad, prioritizing wealth, luxury, and political alignments over moral and just governance. The document argues that true Islam promotes speaking truth, correcting mistakes, and fighting corruption, but these principles are rarely seen in practice today.
The Muslim Concept of Sovereignty: Islamicjerusalem during the First Muslim C...islamicjerusalem
1) The document examines the Muslim concept of sovereignty through an analysis of early Muslim scholars like Al-Mawardi, Ibn Taymiyyah, and Ibn Khaldun and their interpretation of sovereignty based on the Quran and hadith.
2) It also explores how modern Muslim thinkers have discussed concepts like popular sovereignty and the sovereignty of the nation in relation to the ruler and community.
3) The analysis finds that early Muslim scholars viewed sovereignty as universal and absolute with Allah as the primary law-giver, while human rulers and states enjoyed limited autonomy to implement divine law.
The document provides an overview of Divine Command Theory and its application in major world religions including Islam and Judaism. It discusses how the theory proposes that morality is dependent on God and that moral obligations consist of obedience to God's commands. It then summarizes key aspects of Islam and Judaism including their conceptions of God, pillars, commandments, and views on human nature and the afterlife.
By Shaykh Ashraf Ali Thanvi (رحمه الله)
(مولانا اشرف علی تھانوی)
This book contains a collection of most famous Islamic Duas/Azkar
(دعاؤں اور اذکار کا ایک بہترین اور مقبول مجموعہ)
Title: Dealing with the Coronavirus
Author:Shaykh-ul-Hadith Hadrat Mawlana Muhammad Saleem Dhorat Hifzahullah
Publisher: Islamic Da'wah Academy
Website: www.idauk.org
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise causes chemical changes in the brain that may help boost feelings of calmness, happiness and focus.
This message is for every Christian who is willing to search for the truth with a sincere desire, and a broad mind to provide him with answers to questions that would otherwise take him long time to find.
CONTENTS:
• Foreword
• The divine purpose
• Who deserves to be worshiped?
• The birth of Mary
• The birth of Jesus
• The infant speaks
• People's reaction
• Jesus' privileges and miracles
• The reaction of the Children of Israel
• What is more difficult and miraculous, the creation of Adam, or the birth of Jesus?
• Cross-Examination
• Important points to remember
• Check and compare
• The Last Supper
This document discusses the conflict between Islam and secularism. It argues that secularism is a contemporary manifestation of jahiliyyah (ignorance) and is fundamentally at odds with Islamic monotheism. Secularism restricts Islam to the mosque and seeks to govern society without Islamic law, which constitutes polytheism. The document outlines how secularism entered Muslim lands through the influence of hypocritical secularists, using Turkey as an example. It concludes that secularism has no place in Muslim societies due to Islam's all-encompassing nature and the historical compatibility of Islam with science.
نور الاقتباس في مشكاة وصية النبي صلى الله عليه وسلم لابن عباس
(ابن رجب الحنبلي)
Nurul Iqtibas fi Mishkat Wasiyyah Al-Nabi li Ibn 'Abbas
Prophet Muhammad's (ﷺ) Advice to Ibn Abbas (رضي الله عنه)
-------
The spiritual and wordly life of a Muslim is focused on Allah. Success in both entails knowing Allah, loving Him, trusting Him and worshipping Him alone. It requires the Muslim to learn his religion, discipline his soul and refine his conduct. The Muslim must have firm faith that everything that happens to him in this life is good for him, that his Lord would never decree anything that would be detrimental and, as such, he is required to be patient and steadfast in the face of adversity and grateful at times of ease.
In this treatise, the author, ibn Rajab sets out to explain the advice the Prophet (SAW) imparted to ibn Abbas (radiyAllahu’anhuma), ‘Safeguard Allah and He will safeguard you. Safeguard Allah and you will find Him in front of you. Know Allah in times of ease and He will know you in times of hardship. When you ask, ask Allah. When you seek aid, turn to Allah. The Pen has dried (after having written) all that will occur…’
It would not be an exaggeration to say that if a Muslim was to understand this hadith and follow it closely, he would be well on his way to fulfilling the goals highlighted above. It is for this reason that ibn al-Jawzi said, ‘I pondered this hadith and it struck me with awe; I was so astounded that I almost became light headed… The prevailing ignorance of this hadith and the lack of understanding thereof is truly distressing!’.
‘Abdu’l-Qadir al-Jilani said, ‘Every believer should make this hadith a mirror to his heart, his axiom, his shelter and his topic of conversation. He should act by it in all times of motion and stillness so that he can be saved in this world and in the Hereafter.’
Imam ibn Rajab al-Hanbali (d.795H) was a scholar praised extensively for his vast knowledge, ascetism and expertise in the Hanbali school of thought as well as in hadith and its related sciences. His writings, gatherings and sermons were full of blessings and he was loved by all. He has written numerous monographs explaining individual hadiths of which this one, a series of which is currently being published by Daar us-Sunnah Publishers.
The translator has added appendices which comprise further explanations to the hadith by Mulla Ali al-Qari, ibn ‘Allan, and ibn ‘Uthaymin
The document discusses downloading the Tajwidi Quran. It provides a resource for obtaining a digital copy of the Quran with Tajweed rules included to help with proper recitation. The document likely contains a link or instructions for accessing the Tajwidi Quran in an electronic format.
Quran with Tajwid Surah 98 ﴾القرآن سورۃ البينة﴿ Al-Bayyina 🙪 PDF
The Muslim Khilafa
1.
2. ِب ۡس ي ٱ ِب ٱل ۡس َم ٰـ ِب ٱل ِب ي
َّر ِب َّر ِب
Bismi Allahi Alrrahmani Alrraheemi
In the name of Allah, the most
Beneficent, the most Merciful
3. The Muslim Khilafa
The following article is a paraphrased transcript of a series of four lectures delivered by
Gharm Allah Al-Ghamdy to the Muslim Student Association at the University of Southern
California. These lectures were given between November 1991 and January 1992, and took
place in the MSA House located at 1144 West 37th Drive, Los Angeles, CA 90007. The
subject of Al-Ghamdy's lectures was an examination of the processes involved in choosing
and removing the Muslim Khalifa. The last Khalifa of the Muslims was removed in 1924
(though some say the position was strictly a powerless, figurehead office for at least 500
years before that).
Contents
l Definition of Khilafa and Khalifa
l The duties and responsibilities of the Khalifa
l The prerequisites to becoming the Khalifa
l How the Khalifa may be chosen
l The Majlis-Ash-Shura
l How the Majlis-ash-Shura selects the Khalifa
l Using force to choose the Khalifa
l Disobeying and removing the Khalifa
l Who has the authority to remove a bad Khalifa
l The removal of the Khalifa
l The Khilafa of Abu Bakr
Definition of Khilafa and Khalifa
Khalifa is an Arabic word literally meaning "one who replaces someone else who left or
died" (English: caliph). In the context of Islam, however, the word acquires a narrower meaning. The
Muslim Khalifa is the successor (in a line of successors) to Prophet Muhammad's position as the
political, military, and administrative leader of the Muslims. The prophetic role of Muhammad is
strictly not included in this definition, as the Qur'an and Hadith clearly state that Muhammad was the
last of the prophets. Khilafa is a related Arabic word which, in the context of Islam, is used to denote
the government of the Muslim state, of which the Khalifa is the head. A workable analogy of Khalifa
and Khilafa is president and presidency or king and monarchy. The Khilafa is a fard kifaya on the
ummah.
The duties and responsibilities of the Khalifa
4. The Khalifa of the Muslim ummah must strive to:
1. Safeguard Islam in its original form, and to protect against the introduction of new things (bid'a)
into Islam.
2. Establish justice (including punishments for crimes) among the people.
3. Ensure the protection of the ummah. People within the boundaries of the Muslim state
(regardless of whether they are Muslims or not) should feel secure enough to be productive.
4. Protect the physical boundaries of the state through the use of arms and other methods.
5. Defend the rights of Muslims abroad, and to see to it that Islam can spread freely in non-Muslim
lands (including the use of force).
6. Organize jihad against any non-Muslim government which prevents Muslim da'wah from
entering its land.
7. Collect and distribute zakat and the spoils of war according to the Qur'an and Sunnah (and
ijtihad, if necessary). This must be done without the use of fear as an incentive (unless a person
refuses to pay). Zakat is not to be taken from the best or worst of people's possessions, but rather
from the middle.
8. Pay the salaries of Bayt-ul-Mal employees, i.e., those people whose job is the collection of zakat
and other state-levied taxes. Their salaries should be reasonable and be paid on time.
9. Hire honest people as helpers, aides, governors, etc. The Khalifa must appoint to public office
those who are competent and who can give good advice. This especially applies to Bayt-ul-Mal
officials.
10. Be heavily involved personally in the acts of governing. The Khalifa must be actively checking
and overseeing the duties of the government, and constantly be guarding against internal
corruption.
The prerequisites to becoming the Khalifa
Muslim scholars have determined certain criteria which any possible candidate for the Khalifa must
meet to be considered legitimate.
1. The Khalifa must be Muslim.
2. He must be a man. This condition is based on the hadith where the Prophet states that a nation
would not profit under a woman as its leader.
3. He must be knowledgeable in Islam, and be able to make independent decisions if necessary.
4. He must be just, have good morals, and be trustworthy.
5. He must be physically able (non-handicapped), spiritual, brave, and helpful to protect the ummah
against its enemies. His eyes, ears, tongue, and body in general should be in working condition.
The point here is to stress an independent, dynamic leader for the sake of the ummah, not to
discriminate against the physically handicapped. Today, for example, an artificial limb could be
used to offset an otherwise crippling injury.
5. 6. He must be politically, militarily, and administratively experienced.
7. He must be from the tribe of Quraish because they used to be the leading tribe, the majority. The
Prophet has said, "The Khalifas are Quraishi." However, many Muslim scholars have
commented on this prerequisite. Al-Mawardi has written that the Khalifa should be Quraishi
based on the saying of Abu Bakr that the Khalifas are Quraishi and their ministers are non-
Quraishi. The majority of scholars are of this opinion. Other scholars have arrived at a different
conclusion. Abu Bakr Al-Baqlani has said that the leader of the Muslims simply should be from
the majority. Muhammad Riya-Ad-Deen and Abu Hanifa wrote that the leader must come from
the majority to make it easy to follow him.
How the Khalifa may be chosen
There are three ways in which the Muslim ummah may choose a new Khalifa. However, in all three
cases, the people are obligated to give the new Khalifa their bay'a once the process of choosing him is
over. People can send representatives to give their bay'a if the population is large. The three ways of
choosing the Khalifa are by selection, by nomination, and by force.
1. By selection. The Khalifa is selected by a group of the best, most Islamically knowledgeable
people in the society (not by a general vote of everyone). This group is called the Majlis-Ash-
Shura (Arabic for "consultative council"). The members of the Majlis-ash-Shura are chosen from
experts who are learned in Islam, and they in turn choose the Khalifa. If the society as a whole
rejects their choice, the Majlis-ash-Shura must find out why, perhaps negotiate with the people,
and in general try to resolve the problem - however, this situation has never occurred. The
Majlis-ash-Shura must have at least three people by the definition of a jama'a (a group of three or
more people). The Muslim scholar Al-Mawardi has noted that in the emergency case of no
Khalifa and no Majlis-ash-Shura (the situation today), the people should create two parties: one
being the Majlis-ash-Shura, and the other being a list of candidates for the Khalifa. The Majlis-
ash-Shura then selects a Khalifa from the list of candidates.
2. By nomination. The current Khalifa may nominate his successor, the next Khalifa (as Abu Bakr
did with Umar). The people have to accept him just as in the first case. If the old Khalifa
appoints someone unworthy out of ulterior motives, the people must reject that appointee.
3. By force. If the current Khalifa forces someone on the people to be the next Khalifa, but that
person is righteous, the people must accept him as long as he remains righteous. Similarly, if
there is no Khalifa (again, the situation today), it is permitted for someone to forcibly seize
power and declare himself the Khalifa if he guarantees to abide by his responsibilities under
Islam.
The Majlis-Ash-Shura
There is no fixed size for this group, however, it is generally agreed that it should not be too large.
Muslim scholars have established some basic prerequisites which the members of the Majlis-ash-
Shura should have to become part of that group. All agree that the members must be adults (in Islam,
this means anyone who has entered puberty), and of sound mind. These members are chosen by the
various communities in the ummah. Other prerequisites, while generally agreed upon, differ slightly
from scholar to scholar.
6. l Al-Mawardi has written that each member should satisfy three conditions: he must be just, he
must have enough knowledge of Islam to differentiate between a potentially good Khalifa and a
bad one, and he must have sufficient wisdom and judgment to select the best leader.
l Al-Juwayni has four conditions for the Majlis-ash-Shura: each member must be a man,
knowledgeable, above average relatively, and Muslim.
l Abdul-Jabbar is of the opinion that the members must have enough knowledge to select he who
can be Khalifa - enough Islamic knowledge in particular, and wisdom and judgment in general.
l Muhammad Rida wrote that the Majlis-ash-Shura should be the best of the ummah, composed of
the scholars, leaders, soldiers, businessmen, and respected people of the society. All the members
should have deep knowledge of Islam as a basic prerequisite. They must be people whose
opinions and decisions are obeyed and respected. The Majlis-ash-Shura should have people from
many fields of expertise to ensure a broad base of support and knowledge.
l Faiyadh has written that the Majlis-ash-Shura serves as an intermediary between the people and
the Khalifa. The most qualified people to be in the Majlis-ash-Shura are the leaders of the
different 'tribes', the Muslim scholars, and those experienced in life (i.e., experts in non-Islamic
fields like economics, engineering, medicine, etc.). These are also the ones who represent the
ummah and who can speak against the ummah.
l Al-Baghdadi believed that the Khalifa and the Majlis-ash-Shura should be selected from amongst
those who can choose wisely.
How the Majlis-ash-Shura selects the Khalifa
There are four conditions which must be met for the Majlis-ash-Shura to legitimately select a new
Khalifa.
1. There must currently be no existing Khalifa.
2. A qualified and willing individual must accept his nomination by the Majlis-ash-Shura.
3. The nominee must have been selected freely by the Majlis-ash-Shura - and the members of the
Majlis-ash-Shura must give him their bay'a.
4. The bay'a must be given to the nominee by the general populace - though some scholars say this
is optional.
Some scholars believe that the bay'a should be given in the presence of two witnesses, whereas other
scholars believe this is unnecessary since selecting the Khalifa is a public matter.
When the Majlis-ash-Shura votes for the Khalifa, the members must formally select one of the
candidates, and there must be no objection against that candidate which can be supported by evidence.
However, Muslim scholars have differed on the number of members in the Majlis-ash-Shura needed to
select a Khalifa from the list of candidates.
l Some scholars say that at least a majority of the Majlis-ash-Shura must agree on the new Khalifa.
l Al-Ashari believes the Khalifa could be given to an eligible person even by a single vote if he
7. comes from the Majlis-ash-Shura and has a good Islamic character. There must also be no valid
objection supported by evidence or witnesses.
l Another group of scholar's opinion is that the Khalifa must have two votes for him in the Majlis-
ash-Shura who are good Muslims (two because the Majlis-ash-Shura is a jama'a which is at least
three people).
l A fourth opinion is that the Khalifa must have four votes (with no countering objection) because
witnessing to a charge of adultery in Islam requires four witnesses.
l A fifth opinion holds that at least three votes are necessary to make the decision have the
strength of a jama'a behind it.
l A sixth opinion is that at least five votes are needed to make an even stronger decision.
l Finally, a seventh group of scholars believes that it requires 40 members of the Majlis-ash-Shura
to vote for the same candidate for him to become the new Khalifa since Friday prayer requires 40
people to be valid (according to some scholars).
Using force to choose the Khalifa
One way the Khalifa may be chosen is through the use of force. Many Muslim scholars say that if a
person has already seized power, then to avoid Muslim bloodshed that person should be accepted if he
upholds his duties as the Khalifa of the Muslim ummah.
l Ibn Hanbal wrote that if a Khalifa has seized power, it is haram to fight him. However, he must
meet his responsibilities under Islam.
l Ash-Shafi'i believed that a person who seizes power and then is accepted by the people is a
legitimate Khalifa.
l An-Nawawi believed that if someone forces himself on the ummah, but is qualified, then he
should be accepted by the people to avoid Muslim bloodshed and to preserve Muslim unity. An-
Nawawi also claimed that if the new Khalifa subsequently does not follow the sunnah of the
Prophet precisely, it would be still be questionable to fight against him because of the paramount
importance of avoiding Muslim bloodshed and disunity.
l Ibn Khaldun, Al-Asqalani and Al-Juwayni all believed that forceful seizure of power by
someone is legitimate as long as he follows Islam as the new Khalifa.
l Ibn Taymiya wrote that after someone has seized power, he is legitimate so long as he follows
the Qur'an and Sunnah.
All scholars are in unanimous agreement that using force to displace an already established Khalifa
who is meeting his responsibilities is forbidden.
The above scholars rely on the following ahadith to support their opinions.
l From Sahih Muslim: A companion of the Prophet named Hudhayfah asked the Prophet about
what the future holds for the Muslims. The Prophet replied that they will be led by devils at some
point. The Prophet then added that the Muslims should obey these leaders.
8. l From Sahih Bukhari and Sahih Muslim: The Prophet noted that there will come leaders whom
the Muslims will not like - that is, they will not follow the Sunnah precisely. The Prophet
continued and ordered the Muslims to "give your right to them, and ask God for your right," or in
other words be patient.
l From Sahih Muslim: The Prophet asked people for their bay'a in which he asked for obedience
during weakness and strength, wealth and poverty. This request for obedience from the people
applies to the Khalifas as well unless they exhibit signs of kufr.
Disobeying and removing the Khalifa
Many Muslim scholars have commented on when it is permissible to disobey or remove the Khalifa,
which is normally forbidden when the Khalifa is meeting all his responsibilities under Islam.
l Al-Mawardi believed that if the Khalifa has followed the Qur'an and Sunnah, the people must
follow and support him. On the other hand, if he becomes either unjust or handicapped to the
point of ineffectiveness (such as blindness or an amputation), then he must be removed.
l Al-Baghdadi believed that if the Khalifa deviates from justice, the ummah needs to warn him
first to return to the straight path. If this fails, then he can be removed.
l Al-Juwayni held that since Islam is the goal of the ummah, any Khalifa who steps away from this
goal must be removed.
l Ashighistani wrote that if the Khalifa is found to be ignorant, oppressive, indifferent, or a kafir
after his selection, then he must be removed.
l Al-Ghazali believed that an oppressive Khalifa must be told to desist from his crimes. If he does
not, then he must be removed.
l Al-Iji believed the ummah has a definite list of permissible reasons to remove the Khalifa.
l Al-Asqalani wrote that if the Khalifa starts to act as an unbeliever, it is prohibited to obey him
and obligatory to fight him. It is obligatory to stand against him if one can - and this entails a big
reward. Those people who choose to ignore the situation are in sin, whereas those who cannot
fight should emigrate (to organize resistance). Al-Asqalani used two ayahs from the Qur'an in
particular to support his position. The first is from surat Al-Ahzab 67-68, "...And they would say,
'Our Lord! We obeyed our chiefs and our great ones, and they deceived us as to the right path.
Our Lord! Give them a double penalty and curse them with a very great curse'...", and the second
is from surat Al-Baqara 167, "...And those who followed would say, 'If only we had one more
chance, we would clear ourselves of them, as they have cleared themselves of us.' Thus will
Allah show them (the fruits of) their deeds as (nothing but) regrets. Nor will there be a way for
them out of the Fire..."
l Muslim reported that Ibn Umar said the Prophet ordered every Muslim to obey their leader
unless commanded to do something bad, in which case they must neither obey nor listen. Muslim
also reported that Ibn Malik said the best leader is the one where mutual love exists between him
and the people, and the worst leader generates mutual hate. However, even in the latter case,
fighting the Khalifa is prohibited unless he enters kufr by stopping prayers or zakat for example.
l Ibn As-Samit reported that the Prophet said to obey him in all things and situations, and not to
remove the leaders unless they openly practice kufr.
9. l Abu Daud reports from Ibn Ujrah that the Prophet entered a masjid, and said there will come
leaders after him who disobey the Qur'an and Allah. Those who help them are not of the
Muslims, but if someone opposes them, he or she is of the Prophet's people.
The Khalifa must be seriously and unrepentantly off the straight path if he is to be accused of kufr.
Actions like neglecting prayers, ignoring the fast, and claiming that the Qur'an and Sunnah are
outdated are the types of crimes that indicate kufr on the part of the Khalifa. In such circumstances, he
must be warned quietly first before taking any physical action against him. However, in cases where
the Khalifa is not a kafir, but is simply very belligerent (e.g., seizing the land of others unjustly), the
people are obligated to yield their rights (including possessions) to avoid bloodshed. Instead, they
should pray to Allah to restore their rights.
Who has the authority to remove a bad Khalifa
In a the event of a bad Khalifa, the Majlis-ash-Shura must be the voice of the ummah which steps
forward and orders the Khalifa to step down (although they must warn the Khalifa first of his crimes).
If there is no Majlis-ash-Shura, the general populace must create one first by nominating and
appointing people to form it. No individuals should rise up alone in protest against the Khalifa.
Muslim scholars have elaborated on this subject extensively.
l Al-Juwayni has written that if the Khalifa acts strangely and is leading the Muslims to weakness,
the ummah should not allow individuals to step forward and challenge the Khalifa because this
leads to anarchy. Rather, any change must go through the Majlis-ash-Shura.
l Al-Mindad believed that an oppressor cannot be the Khalifa, a judge, imam for prayer, or even a
simple witness. However, if he is already the leader, then we must go through the Majlis-ash-
Shura first to remove him.
l Ash-Shahastani believed that the Khalifa is very important, so in case of disagreement between
him and the people, no individual should go about creating turmoil. Instead, the people should go
through the Majlis-ash-Shura.
l Al-Ash'ari noted that the first fitnah or dispute after the Prophet's death was the dispute over the
Khilafa.
l Ibn Taymiya believed that an oppressive Khalifa should not be fought against immediately, but
rather after going through the Majlis-ash-Shura first (and failing).
l An-Nawawi wrote that a sinning, oppressive Khalifa should be removed by the Majlis-ash-
Shura. However, if much bloodshed among the Muslims is forthcoming, then the ummah should
avoid the fighting and bear him.
l Ghazali believed that a bad Khalifa should be borne to avoid the possible killing of Muslims.
However, the Majlis-ash-Shura should warn the Khalifa quietly at first. If the Majlis-ash-Shura is
unsuccessful, and fighting is threatened, then the ummah must weigh the possible cost of many
deaths against oppression. Sometimes the bloodshed warrants that the oppressive Khalifa should
be tolerated.
The removal of the Khalifa
10. The Majlis-ash-Shura is the body which has the authority to remove the Khalifa if he behaves contrary
to Islam. At first, the Majlis-ash-Shura must advise the Khalifa of his deviant behavior, and warn him
to stop. If the Khalifa does not change, then he must be told to resign. If he refuses and threatens to
use physical force to stay on (e.g., a corrupt army backs him), then the Muslim ummah has three
options available to it at that point:
1. Fight him according to some scholars.
2. Be patient, and let him lead, to avoid Muslim bloodshed. This is the strongest opinion: the
majority of the ahl-ul-hadith and scholars of the Sunnah advocate this view including Malik,
Ash-Shafi'i, and Ahmad.
3. Depending on the circumstance, either fight or be patient according to some scholars.
When should the ummah have to fight? Muslim scholars all agree that fighting is obligatory on the
ummah when the Khalifa starts to alter Islamic doctrine and practice. This makes him a clear kafir.
Some scholars say that the Khalifa can be fought even when he becomes only a fasiq - e.g., he
believes in prayer, but does not do it regularly. The majority of scholars say that this particular offense
(neglecting prayer) is kufr anyway - not just fisq.
The Khilafa of Abu Bakr
The method by which Abu Bakr became Khalifa was by selection (ikhtiar) though there is a difference
of opinion on whether the selection was carried out by a Majlis-ash-Shura or the general populace.
There are certain actions of the Prophet which implied that he wanted Abu Bakr to be the first Khalifa.
1. A woman asked the Prophet who to come back to for help should the Prophet not be there (i.e. if
the Prophet had died). The Prophet stated Abu Bakr.
2. The Prophet said, "Follow the best successors after me: Abu Bakr and Umar."
3. When the Prophet became ill, Aisha said that he asked her to call in Abu Bakr to write a letter
"so that people will not dispute."
4. The Prophet asked Abu Bakr to lead the prayer in his absence.
5. The Prophet informed us of a dream he had in which he pulled some water out of a well,
followed by Abu Bakr, then by Umar.
6. During a khutba, the Prophet said, "If I were to choose a best friend from the people, I would
choose Abu Bakr."
7. A man had a dream where the Prophet and Abu Bakr where weighed against each other, and the
Prophet was found to be heavier. Then Abu Bakr and Umar were weighed - Abu Bakr being
heavier. Then Umar and Uthman were weighed - Umar being heavier.