Jurisprudence
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Refutation of qiyas (analogy in religion) by Ibn Hazm Ibn Hazm cites in refutation of qiyas include: Qur’an 42:21: “What! Have they partners (in godhead) who have established (sharau) for them some religion for which God has given no permission?;” Qur’an 65:1: “And any who transgresses the limits of God does verily wrong his (own)
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Is everything halal or haram? Bismillah “According to our author, all rulings of the Shari’a, without exception, fall into three categories: obligatory (fard), prohibited (Harâm) and permitted (mubah). That which is recommended (mandub) and that which is reprehensible (makruh) fall into the third category – namely, that of the permitted – since they are not
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Ahlul-Kitab took their rabbis as lords besides God, are some Muslims doing the same? Bismillah Allah says, ‘They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah’ (9:31). Dr Muhammad al-Mass’ari: “The following came in respect to the Tafsir (explanation) of this Ayah (verse), from ‘Adi bin Hatim, may
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Replies to the Proofs Presented by Those Who Prohibit Fighting Against the Tyrant Bismillah Regarding the proof from the Qur’ān that they use, they say that the verse {O you who believe, obey Allah, obey the Messenger and those who hold authority among you} (Q. 4:59) proves that one is obligated to obey Muslim rulers—just
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Justice of the Imam – Is it permissible to obey a tyrannical Muslim? We say that it is not only permissible to remove a tyrannical Muslim leader, but it is a collective obligation. We also hold that it is not permissible or obligatory to obey such a ruler. We support our statement by the Book
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Usul al-Fiqh: When Khabar Wahid contradicts the common practice – Usul al-Shashi (Hanafi principles) “Based upon this (that the conditions of narrators vary) we say that if Khabar Wahid contradicts the apparent it will not be practiced upon. An example of Khabar Wahid contradicting the apparent is when it is not the common practice of
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Sunni view: وَلَا نَرَى الْخُرُوجَ عَلَى أَئِمَّتِنَا وَوُلَاةِ أُمُورِنَا وَإِنْ جَارُوا وَلَا نَدْعُو عَلَيْهِمْ وَلَا نَنْزِعُ يَدًا مِنْ طَاعَتِهِمْ وَنَرَى طَاعَتَهُمْ مِنْ طَاعَةِ اللَّهِ عَزَّ وَجَلَّ فَرِيضَةً مَا لَمْ يَأْمُرُوا بِمَعْصِيَةٍ وَنَدْعُو لَهُمْ بِالصَّلَاحِ وَالْمُعَافَاةِ “We do not rebel against our leaders or those in charge of our affairs, even if they are tyrannical. We
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Is Islamic Law arbitrary, random or are the Divine laws decreed with purpose of Maslaha (greater well-being)? Views of the Ash’arites, Mu’tazila & al-Razi Fakhr al-Din al-Razi mentions, “Our companions (the Ash’arites) maintain that God, Glorious and Exalted is He, performs no action with an objective (li gharar), for if this were the case, it
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To summarise the purpose of religion and Divine law (Shari’a) is the “improvement (salah) on earth, happiness (falah) in the afterlife” (Mehmet Erdogan). Divine law establishes the needs of the fitrah (the innate disposition) of the creation of God (the human being). The Divine law (Shari’a) is considerate, coherent, detailed, dynamic and it is satisfactory
Tajdeed 