AasaanUsooleFiqh

Simplified Principles of

FIQH
By:MoulanaMuhammadMahyudeen
TranslationEditedby

Mufti Afzal Hoosen Elias

Simplified Principles of Fiqh

Contents
P R E F A C E ................................................................................................. 8 FOREWORD............................................................................................... 10 TheimportanceandnecessityofUsooleFiqh .................................................... 10 TheDenitionofUsooleFiqh ...................................................................... 11 Example ................................................................................................ 11 SubjectMatter......................................................................................... 11 ObjectiveandAim .................................................................................... 12 UsooleShari(ThePrinciplesoftheShariah) .................................................... 12 PARTONE:DiscussiononKitaabullah ................................................................ 13 Chapterone ............................................................................................ 13

Definition ........................................................................................... 13 Tawaatur ............................................................................................ 13

S E C T I O N 1 : T h e d i s t r i b u t i o n o f L e t t e r s .......................................... 14 T H E T Y P E S O F L E T T E R S .................................................................. 15 CHAPTERTWO:Firsttype: ............................................................................ 15 Benefit .............................................................................................. 16 T Y P E S O F K H A A S ......................................................................... 17 Secondpart:ThediscussionontherulingofKhaas ............................................ 19 TheestablishmentofShariahlawsbythe Khaas word ........................ 20 2

Simplified Principles of Fiqh

C H A P T E R T H R E E : T H E D I S C U S S I O N O N A M R .................................... 21 D e f i n i t i o n ......................................................................................... 21 The demand of A m r ........................................................................... 22 T H E M E A N I N G S OF A M R ................................................................. 22 TheconditionoftherulingofA m r .............................................................. 26 TheconditionregardingthecompliancetoA m r ............................................... 30 Unspecied(insofarastime)actsofIbaadaat .................................................... 31 TherulingregardingtheIbaadaatwhosetimeofcomplianceisunspecied ................. 32 SpeciedactsofIbaadaat ............................................................................ 33 CHAPTERFOUR:TheRulingRegardingtheMa`moorB e h e (actwhichisordered)....... 37 Th e typesofQadha ............................................................................ 39 Examplesof HuqooqulI`baad ................................................................. 40 Thequalityoftheorderedact ...................................................................... 44 ThetypesofMa`moorBehe ..................................................................... 45

HasanLiGhairihi .............................................................................. 47
Thesecondtypeof HasanLiGhairihi ................................................. 48 CHAPTERFIVE:DISCUSSIONONN A H Y .......................................................... 49 Denition .............................................................................................. 49 ThecomplianceofNahy ............................................................................ 49 Thetypesofprohibitions ............................................................................. 50 3

Simplified Principles of Fiqh

CHAPTERSIX:TherulingofNahy: .................................................................... 52 C HA P T E R S E VE N: DI S CUS S I O N ON ` A A M ............................................ 54 De f i n i t i on of ` A a m ............................................................................ 54 CHAPTEREIGHT:TheRulingof`Aam ............................................................. 57 ExampleofTakhsees .............................................................................. 58 ThelimitofTakhsees in`Aam .................................................................. 61 CHAPTERNINE:THEDISCUSSIONONMUSHTARAK............................................ 63 TheRulingofMushtarak ..................................................................... 63 CHAPTERTEN:THEDISCUSSIONONMUAWWAL ............................................. 64 SECTIONTHREE:THESECONDTYPEINTHEDISTRIBUTIONOFLETTERS ................. 65 PartOne ............................................................................................... 67 Anexampleofaconictbetweennass andmufassar ....................................... 69 Parttwo ................................................................................................ 70 Theoppositeof Mufassir is Mujmal. ................................................... 74 SECTIONFOUR:THETHIRDTYPEINTHEDISTRIBUTIONOFLETTERS(i.e.Themethodof usageoftheletters) ...................................................................................... 75 PARTONE:THEDISCUSSIONONHAQEEQAT ................................................. 77 Therulingofhaqeeqat ............................................................................ 77 A n exampleof haqeeqimuta`azzirah .................................................. 79 Anexampleof haqeeqatmahjoora ....................................................... 79 4

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PARTTWO:Thediscussiononthecontextofleavingoutthehaqeeqat ...................... 81 PARTTHREE:THEDISCUSSIONONMAJAAZ .................................................... 85 Thediscussionon Iti`aara ................................................................... 90 PARTFOUR:TheRulingofmajaaz ................................................................. 90 P A R T F I V E : T H E D I S C U S S I O N O N SAREEH A N D KINAAYAH ............. 93 CHAPTERFIVE:THEFIFTHTYPEINTHEDISTRIBUTIONOFLETTERS ....................... 93 PARTTWO:THEDISCUSSIONONSUNNAT......................................................... 99 TheDenitionofSunnat ............................................................................. 99 CHAPTERONE ........................................................................................... 99 PARTONE:TheclassicationofSunnat ........................................................... 99

Mutawaatir ................................................................................... 100

TherulingofMutawaatir .................................................................. 101

Mashhoor .................................................................................... 101 KhabarWaahid ............................................................................ 101

PARTTWO .......................................................................................... 102 Firststage ........................................................................................ 102 Secondstage ..................................................................................... 102 Thirdstage ...................................................................................... 103 THIRDPART:THECONDITIONSOFTHENARRATORS ................................ 103 Intelligence ....................................................................................... 103 5

Simplified Principles of Fiqh

Zabt (Comprehension/memory) ........................................................... 104 `Adalat ........................................................................................... 104
CHAPTERTWO:........................................................................................ 105 SECONDTYPE:TheDiscussiononInqitaa` ................................................... 105

Inqitaa`eZaahiri ............................................................................. 105

T w o typesof Inqitaa`Baatini ............................................................ 106 CHAPTERTHREE ...................................................................................... 106 THIRDTYPEOFSUNNAT:ThediscussionregardingtheproofofaKhabarwaahid 106 T H I R D P A R T : T H I R D B A S I S O F S H A R I A H IJMA` ............................ 107

Ijma`eQowli ....................................................................................... 108 Ijma`eFa`li ........................................................................................ 108 Ijma`eSukooti ..................................................................................... 108

FOURTHPART:THEFOURTHBASISOFTHESHARIAH ........................................ 109 TheDiscussiononQiyaas ........................................................................ 109 ThedenitionofQiyaas accordingtotheShariah ............................................ 110 PARTONE:TheconditionforaShar`iQiyaas ................................................ 111 P A R T T WO: T h e F u n d a m e n t a l s o f Qiyaas ........................................ 115 PARTTHREE:ISTIHSAAN ..................................................................... 117

Simplified Principles of Fiqh

K J
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Simplified Principles of Fiqh PREFACE AllpraiseisdueonlytoAllaah,.WelaudHimandbeseechHisaid andbegforgivenessonly omHimandbelieveinHimandrelysolely onHim.WeseeksalvationinHim omtheevilsofourinnerselves and the vices of our actions. There is none to misguide one whom Allaah,intendstoguide.Ibearwitnessthatthereisnooneworthyof worshipbutAllaah ,,theOnewhohasnopartner.Ialsotestifythat HadhratMuhammadisthefaithfulservantandtheLastRasulof Allaah ,. May Allaah , mercy be on him, his family and his SahabaahandmayHeblessthemandraisetheirstatus. The Loy Quraan is the divinely protected revelation of Allaah, whilsttheSunnataretheprotectedrevelationtoRasulullaah.Both thesearetheprimarysourcesofderivationinShariat,followedbyIjma andQiyasassecondarysources.ThesefoursourcesenablesaMuslim tobeamongsttheAhleSunnahWalJamaah.ObviouslytheSunnan comprisesoftheAhadeethandthewayoflifeoftheBelovedNabi.It alsoincludestheSunnatoftheSahabaandthevalidatedactivities oftheTabeeenandTabeTabeeenwhohadthequalitiesofIhsaan. However,itiswellknownthatle ersmakeupwords,wordsareused to construct sentences. The science of principles of Fiqh (jurisprudence) entails details to the minutest specication the classicationofle ers,wordsandsentences. Theworkinyourhandsisnotforcursoryreadingbutstudy,teaching andlearning.ItwillInshaAllaah,becomeastandardtextbookfor
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Simplified Principles of Fiqh thosewhodesiretounderstandDeen. WemakeDuaathatAllaah,rewardsallthosewhomadepossiblethe releaseofthisimportantworkonIslaam. A.H.Elias(Mufti) 1426/2006

Simplified Principles of Fiqh FOREWORD TheimportanceandnecessityofUsooleFiqh For the guidance of mankind, Allaah, had revealed His Incomparable Speech upon The Chief of all Ambiyaa, Hadhrat Muhammad,andweareboundtopractisethereuponuntilTheDay ofQiyaamah.TheexplanationandexegesisoftheQur`aanMajeedwas madecleartousviathestatementsandactionsofourMaster,Nabi. TheentirelifeofourNabiisalivingexampleofthe(importofthe) Qur`aanMajeed.Thecollectivetermforthestatementsandactionsof Nabi is Hadith or Sunnat. The Speech of Allaah, comprises innumerable(typesof)knowledgeandcontentandthespeechofNabi isalsoconciseandencompassing. Howevermanyvoluntaryactionsthereexistofman,thereissomeor the other instruction or ruling, existing for those actions om Allaah,. That is, either the action of man is Halaal, Haraam, Makroohorpermissible.SimilarlyisFardhandWaajib.Allactionsare either worthy of reward or liable for punishment or retribution. The rulings for all these are present in the Speech of Allaah, or in the Ahaadith of Nabi . However, we are only able to decipher or understandwhatAayatorHadithappliestowhichaction,ifwehavea proper and indepth knowledge of UsooleFiqh (the Principles of Jurisprudence). One should understand that UsooleFiqh is in reality the Usool of
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Simplified Principles of Fiqh Deen.ThefoundationsoftheproperDeenliesinthisknowledge(and theunderstandingofit). TheDenitionofUsooleFiqh TheknowledgeofUsooleFiqhliesinknowingthoseruleswherebythe detailedproofsofeveryactionofaMukallif canbefoundintheLaws oftheShariah.(A Mukallif isthatpersonuponwhomtheLawsand dutiesoftheShariaharebinding). Example With regard to the ve daily Salaat, Allaah, states in the Qur`aan Majeed: Aqeemus Salaah (Establish Salaat). One will only understandtheimportofthisstatementandrealiseitsSharilegality whenoneknowsthattheword Aqeemu isan Amr (command)in Arabicgrammar.AndthenonehastoknowwhatSharirulingexists withregardtoacommand.Inthe(understandingof)UsooleFiqh,the le ers which comprise the Aayaat and Ahaadith are subject to such scrutiny,wheretheirrealityandconditionscomeunderthespotlight. TheresultofthisisthatSharirulingsandAhkaamareextractedby the indepth study and understanding of the Qur`aan Majeed and Ahaadith. SubjectMatter Thesubjectma erofeverytypeofknowledgeisthediscussionofthe conditions of the constituents which exist in that knowledge. So for example, in the study of medicine, the subject ma er would be the
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Simplified Principles of Fiqh body (of man and animal), because the conditions of the body are discussedandanalysedinthestudyofmedicine. Therefore,thesubjectma erinUsooleFiqhistheSpeechofAllaah, (Qur`aan Majeed), the speech of Nabi and the rulings of the Shariah. The conditions and realities of these are discussed in the knowledgeofUsooleFiqh. ObjectiveandAim ToknowthedetailedproofsfortherulingsoftheShariah,wherebya deeperinsightandcertaintyisachieved.Successinboththeworldsis alsoacquiredbythestudyofthisknowledge(andallsubjectsofDeen). UsooleShari(ThePrinciplesoftheShariah) The proofs of the Shariah are four: Kitaabullah (those Aayaat which pertainto various rulings), SunnateRasool, IjmaaeUmmatand Qiyaas.Firstandforemost,letusdiscussKitaabullah.

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Simplified Principles of Fiqh PARTONE:DiscussiononKitaabullah Chapterone WithregardtotheproofsoftheShariah,therststageisKitaabullah.

Definition
KitaabullahistheQur`aanMajeed,whichwasrevealedtoTheChiefof alltheAmbiyaa,MuhammadRasulullaah.Thiswasdonethrough themediumofHadhratJibraeel(alaihisalaam).Thishasreachedus directly,withoutanydoubt,by tawaatur, throughthepuretongueof Rasulullaah.

Tawaatur
The meaning of tawaatur is that, in the chain of narrators of the Qur`aanMajeed,right omtheeraofRasulullaahuntilthisday, thereare so many, that there iscomplete unanimity onthe chain of narrations.Itisalsoimpossibletolayanyclaimoffalsehoodonthem all.ThisisthatQur`aanMajeedwhichexistsintheMasaahif (Divine Scriptures). IfthereexistssuchanAayatwhoserulingisabrogated,butitexistsin the Scripture, then this Aayat is (part of the) Qur`aan Majeed. For example, And those of you who die and leave behind wives

should bequeath for their wives a years maintenance and residencewithoutturningthemout (SurahBaqarah,Aayat241)
If,ontheotherhand,anAayatuponwhicharulingisplacedandis
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Simplified Principles of Fiqh practicedupon,butitisnotmentionedintheScripture,thensuchan Aayatisnot(regardedas)Qur`aanMajeed.Forexample,ifamarried man and woman fornicate, then they are to be stoned to death. However,this(ruling)isnotmentionedintheScripture. IfinanAayatwhichis Mutawaatir, thereexistssomeadditionsor changes, which are not transmi ed by tawaatur (continuous unbrokenchainofnarrators),butthese(changes/additions)existonly insomenarrations,thensuchchangesandadditionsarenotQur`aan Majeed. Such narrations have been transmi ed by Hadhrat Ubai Bin Kaab andAbdullahibnMasood. SECTION1: ThedistributionofLetters The Qur`aan Majeed is in reality the combination of le ers and meanings.ThemererecitationofthemeaningsoftheQur`aanMajeed does not warrant any reward, nor will Salaat bevalid. Inreality, the meanings of the Qur`aan Majeed are understood through (the mediumof)thewords/le ers. Theconnectionofthele erstothemeaningsaredonethroughvarious ways.Itissaidthatthele ersareplacedthereforthemeanings.Itis these very le ers which are used to understand the meanings. The le ersdemonstratethemeaningswithclarity,etc.Itisforthisreason thatthele ersareconnectedtothemeanings,whichgiverisetothe le ers being classied into various categories. These categories are further subdivided, and each one of these are titled. Therefore, the
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Simplified Principles of Fiqh le ers of the Qur`aan Majeed are also given various dierent tiles/names. THETYPESOFLETTERS Le ersarerstlydividedintofourtypes: 1. The first type: Those letters (which) are used for a specific (definitive) meaning. This refers to such letters which are used foraspecificmeaning.Theconnectionbetweenthele erandthe meaning is so close that whenever the letter is mentioned the (specific intended) meaning is immediately understood. For example,thewordZaid,whichisusedtodenoteaspecicperson, sowhenthenameZaidisusedimmediatelythatpersoncomesto mind. 2. The second type: Those le ers where their meanings are clear (Zaahir) orhidden(Makhfi). 3. The third type: A word is used to denote some or the other meaning. 4. Thefourthtype:Thewordisusedtoestablishaspecificruling. CHAPTERTWO:Firsttype: Thefirsttypeofwordsarethoseforwhomaspecificmeaningapplies. Thisisdoneisvariousways.Hencethisfirsttypeisdividedintofour: Khaas,Aam,Mushtarak andMuawwal. 1. Khaas: Ifawordisusedtodenoteonespecicmeaningthenit iscalledKhaas. Eitheritdenotesonebeing,likeZaid,whichis
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Simplified Principles of Fiqh usedtodenoteonesingleperson;oritdenotesoneclass,like men, women or horses; or one species, like humans or animals. Benefit InUsooleFiqh,wordswhichareusedtospecifyaparticularspecies are termed, Nou. For example, man is one Nou. Man (male) is such (a species) that he can become a ruler, and only man has the righttoNubuwwat,Imaamatandbeingawitnessto(casesinvolving) Hadd and Qisaas. Women(female)isanothertypeof Nou. Sheisto beasubject(ruled).Thisissobecauseshebearsthechildrenandis responsible for household duties. The objective (duties and responsibilities)ofboth(manandwoman)aredifferent. Horsesarealsoone Nou, regardlessofmaleandfemale,becausethe objectives (uses) of both are the same, i.e. to draw carts, etc. Those words which are used to denote such individuals whose objectives differ are termed Jins. For example, the word Insaan (mankind) include both, men and women, and the term Hayawaan (animals) includesInsaan,horses,cattle,etc. The summary is that the Khaas word is not used to denote an individual, rather it is used to denote generality. For example, the sentence: Insaan came would denote the arrival of a Hayawaan Naatiq (such an animal that speaks). Whether one person came or fiftypersonscame,thissamesentencewouldholdtrueinbothcases. Similarly, the sentence, Hayawaan came, would hold true for the
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Simplified Principles of Fiqh arrival of one goat, ten ca le or five people. In the same way, the sentence,mancame,canbeusedforthearrivalofonemanormany men. The reason for this is that Khaas does not refer to any one particularindividual.Evenifymenarrived,thissentencewouldbe correct,becauseeachoneofthosemenfallsunderthedescriptionof beingaman. Mas`alah: If a particular word is used to denote a plurality of something, but at the same time this amount is limited/restricted, then also such a word would fall under the category of Khaas. For example,numbersliketwo,three,hundred,etc.Thereasonbeingthat thesewordsrepresentacertainamount. TYPESOFKHAAS KhaasulFard: Thisisthatsingularwordwhichdenotesonesingle being,forexample, Zaid(nameofaparticularperson). Thisiscalled

KhaasulFard. KhaasunNou: Thisisthatsingularwordwhichisusedtodenotea

pluralityofindividuals,likeman. Khaasul Jins: Thisisthatsingularwordwhichisusedtodenotea species,likemankind,animals,etc. 2. AAM: Aam is such a word which is used once, to denote a multitude of the same species, whose quantity is unlimited/unspecied.Forexample,themen,theMuslims, etc. In A a m , the individuals are the objectives (under discussion/scrutiny). If any ruling pertains to: the men or
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Simplified Principles of Fiqh the Muslims, then it applies to every individual man or Muslim. If a word is singular in form, but it denotes plurality, then too, it is categorisedasA a m . Forexample,thewords,man (whichrefersto any intelligent being), maa (which refers to unintelligent objects), AlQowm (nation),Raht (group),etc. 3. MUSHTARAK: Thisiswhereonewordwas, omtheinitial stages, used to specify and indicate various dierent connotations.Forexample,theword, ain ( ,) isusedto meansun,knee,gold,spring(ofwater),eye,etc.However,all the designated meanings do not refer to one and the same thing,theyhavedierentconnotations.Thisiswhyitsusewill beinaccordancetoitsspeciedcontext. Note:ThewordSalaat, meansduaandnamaaz,however,thisword is not Mushtarak, because in the rst instance this word was only meant to denote dua, but many generations later its connotation changedtomeanSalaat. 4. Muawwal: Wheninanycontextamongstthemanypossible Mushtarakwords,onesingleconnotationistakenwithproof. In this case the word which is taken for its specied meaning is called MushtarakMuawwal. Thisisnowknownas Muawwal. For example the meaning of the word Qara ( ,)is both, haidh and tuhur. Thisis Mushtarak. IntheAayat (,) whena Mujtahid had come to the conclusion that the word Quru means haidh, andhehadestablishedthattheworddoesinfactreferto
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Simplified Principles of Fiqh

haidh,thenaertheinterpretation,thiswordiscalledMuawwal.
Secondpart:ThediscussionontherulingofKhaas Theeectof aKhaas wordisthatitindicatestothe madlool (specied meaning)withoutprobabilities,aslongasnootherproofispresented thatindicatesanotherpossiblemeaning.ThereforetherulingofKhaas is this that practice upon it is compulsory. It is also compulsory to acceptitandtherejectorthereofisbrandedakaafir. If there is any likelihood or impediment which gives rise to another meaning in Khaas then it will be compulsory to practice thereupon. Butitwillnotbecompulsorytoaccept(believein)thismeaning.The rejector(ofthisotherpossiblemeaning)willbebrandedafaasiqand notakaafir.AnexampleofthecompulsiononaKhaasword. Example ThewordThalaathah intheAayat:

Adivorcedwomanwillbeheldforthreehaidh, i.e.Theiddatperiod ofadivorcedwomanisthreeperiodsof haidh. Inthisaayat,theword Thalatha is Khaas. Its connotation is evidently clear. Three means
three,andnothingmoreorless.Thatiswhythereisconsensusthat practicewillbemadeonthreeandbeliefinthisisessential.Theword ( )is mushtarak. It could either mean haidh or tuhur (paak period i.e. the clean period between 2 menstrual cycles). Hadhrat ImaamShaa(rahmatullahalayh)hadtakenthemeaningtobetuhur and thus made the word muawwal thereupon, whereas Imaam Abu
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Simplified Principles of Fiqh Hanifah(rahmatullahalayh)hadoptedfortheword haidh, andhas concluded that the period of Iddat for a divorced woman is three haidh. IntheopinionofImaamSaheb(rahmatullahalayh),sincethe word thalaatha which appears in the aayat is Khaas; hence complete andtotalpracticeonthiswordcanonlybemadeiftheword Quru is takentomean haidh. Ifthewordistakentomean tuhur (asImaam Shaafi had taken it to mean) then in practice, iddat would be either more or less than three, because talaaq should not be given to a womanwhoisinhaidh(accordingtotheHadith). Talaaqistobegivenduringawomanspaakperiod,soifawomanis giventalaaq,thensomepartofthat tuhur hasalreadypassed,hence (ifthecountofthree tuhurs starts omthen),thenitwillbelessthan (full)three.Ifthatparticulartuhurwhereinthetalaaqwasgivenisnot counted,theninrealitymorethanthreeisbeingpracticedupon.This iscontrarytotheobjectiveof khaas,becausethepracticeontheactual word(threeinthiscase)isbeingleout. However,iftheword Quru istakentomean haidh, thensincetalaaq willbegivenin tuhur, thenthe iddat willcommenceonthefollowing haidh. Thiswillresultinpracticebeingmadeuponfullthree (haidh). The crux of the ma er, is that total and complete practice be made uponthemadlool. TheestablishmentofShariahlawsbythe Khaas word Thewordsofkhaasareofdierenttypes,whichareborneoutbytheir various denitions and examples. Most Shari rulings which are
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Simplified Principles of Fiqh established by khaas are done so by the scales of Amr (order) and Nahy(prohibitions).Thisiswhythesetwoarediscussedinsomedetail. Shamsul Aimmah Sarakhsi (rahmatullah alayh) states: In the

discussionofUsooleFiqh,AmrandNahyhavethemostrighttobe first, becausetheirbeingatthebeginninghavegreatsignificance, and the recognition and compulsion of rulings relating to Halaal, haraamandotherWaajibissuesaredependantthereupon.
CHAPTERTHREE: THEDISCUSSIONONAMR The word on the scale of Amr is khaas. The servants (of Allaah,) have been made mukallaf (entrusted with Shar`i responsibilities and commandments),becauseofthis Amr. Similaristhecasewith Nahy. Themeaningofthescaleof Amr being khaas isthis,thescaledenotes oneparticularmeaning,i.e.toseek(talab). The literal meaning of talab is to intend a certain thing or make apparentadesire,whetherthisiseectedthroughtheuseofspeechor gesture.HoweverageneraltalabisnotnecessarilyaShar`iAmr.Inthe Shariahtalabhasaspecicconnotation. Definition Whenaspeakerwhoishighrankingmakes atalab (seeks/commands something) omanother(junior/underling)thenthisis(denedas) Amr. Forexample,(Do!) Ifaninstructionisissuedtoacontemporary(oneofequalrank)then this is known as Iltimaas. If a request is made of someone who is
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Simplified Principles of Fiqh higherinrankthenthisisanappealordua. WhenAllaah,,WhoisAhkamulHaakimeen(TheGrandInstructor), givesaninstructionorseekssomething( omHisservants)thenthe completion and fullment thereof is, by way of logic and Shariah, necessary(Waajib).Regardlessofwhetherthisinstructionisissuedvia the medium of the Qur`aan Majeed or Hadith Shareef (Hadithe Qudsi). Allaah, instructed all the Angels thus: ( Prostrate to Aadam a). Shaitaan was also addressed in this instruction, however he refused to heed and thus became the rejected one. Allaah, thus asked him What prevented you ( om prostrating) when I instructed you? This sentence indicates that an Amr om Allaah,orHisRasoolnecessitatespracticethereupon. Thedemandof Amr It is clear that an Amr is used to make binding a ruling. This necessitatesanddemandsWujoob (compulsion). Ifthereisanypreventionorotherfactorwherebytheenactingofthe Amr willberendereddicultthentakingintoconsiderationthetime, placeandcontextthisothermeaningwillbeaccepted. THEMEANINGSOF AMR ThescaleofAmrisusedin16dierentmeaningscontexts: Ijaab (to make incumbent) when the command is spoken/given, thenthemindimmediatelygoestowardsthecompulsion.Forexample,
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Simplified Principles of Fiqh withtheQur`aanicinjunctionof Establish Salaat thecompulsion ofSalaatisrecognized. Nudab (to become optional) reward in the Aakhirat (hereaer). Forexample,theAayat,MakeyourslavesMukaatib (oneoftheways ofse ingslaves ee), if youdiscerngoodnessinthem. Fromother indications, we know that to set every good slave ee is not a compulsion,hencethisinstructionisforistihbaab(optional/worthyof reward). Ibaahat (permi ed) aer the removal of an obstruction to be given consent for something. For example, Allaah, says in the Qur`aan Majeed, When you have become Halaal (removed your Ihraam) then(youmay)hunt. Huntingisprohibitedinthestateof Ihraam, hencewhenitisremovedthenonemayhunt.Thisnaturally doesnotmeanthateverypersonwhoremoveshis/herIhraammustgo andhunt. Tadeeb (toteachsomeoneculture/etique e)inordertoinstilgood character.Forexample,Nabisaid,Eatfromthatwhichisnearestto

you. Irshaad for a be er understanding and perception of worldly

ma ers. For example Allaah, advises the following with regard to monetarydealings, Andseekthetestificationoftwomalewitnesses. Thisisnotanincumbentinstruction. Tahdeed To censure/warn someone, by demonstrating anger. For example,Doasyouplease!andthenyouwillseewhathappens! Inzaar tothreateninglyconveyamessage.Forexample, Say(tothe
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one how weak and helpless he/she is. For example, when Allaah, challengesthekuaartoBringaSurahthelikethereof. Taskheertoshowthatsomethingisin(Allaahs,complete)control. Forsomethingtobebroughtintoquickexistenceandforsomethingto be immediately eected following the Command of Allaah,. When Allaah, intends anything, then it occurs instantaneously, without any delay whatsoever. When Allaah, addressed the jews saying, Become apes, despised, then they were immediately transformed. This power and ability to transform is not in the hands/control of man. Takween to bring into existence. In order to bring anything into existence,Allaah,says,Be!Anditis. Itnaan toshowfavour.Demonstrationofafavourorbenefaction. Allaah,says,EatforthatwhichAllaah, hadprovidedyouwith. He is the Only True Benefactor. Everything we have is bestowed by Him. Ikraam To bestow respect/honour. Allaah, says, Enter it (Jannat)withpeaceandcontentment. Aguestisgrantedhonourby beingaddressedwith,Enter. Ihaanat todisgrace.Allaah, says, Taste(ofthepunishment)!

kuaar, O Muhammad )! Reap benet (enjoy yourself) with your ku ,forali lewhile. Ta`jeez toshowhelplessness,i.e.todemonstratetotheaddressed

Indeedyouaretherespectedandhonoured. Tasweya toequatetwothings.AsAllaah, says, Adoptpatience

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ordonthavepatience, (itisallthesame,neitherwillsaveyou om
punishment). Ihtiqaar Tobeli leordegrade.AsHadhratMoosa(alaihisalaam) saidtothesorcerers,Caste,thatwhichyou(usually)caste!(i.e.your magichasnorankbyme). Dua arequest.OAllaah! ,Forgiveme. Tamanni tomakeapparentadesire.AstheinmatesofJahannum willdesireandsaytotheKeeperofJahannum,OMaalik!Ifonlyyour

Rabbwouldfulfilourdesire(ofdeath). Warning: Amr sometimescomesas aKhabar (informativesentence),

which necessitates even more incumbency. That is, it is a sentence which gives some information, which in actual fact seeks to make incumbent some duty. The nonfullment of such an instruction is tantamount to disobedience. Thefullment of such an Amr is more binding. For example, if a person says of his close friend in a gathering, Today he will recite Qiraat. In this instance it will be incumbentforthispersontorecitetheQiraat,becauseifhedoesnotdo so,thenitwillbetantamounttodisobedience. An example of this in the Speech of Allaah,, And mothers will breastfeed their children for full two years. This indicates that womenshouldbreastfeedtheirchildren.Ifanywoman,withoutavalid Shar`ireason,doesnotbreastfeedherchild,thenshewillbedeemedas beingdisobedienttoAllaah,.

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Simplified Principles of Fiqh TheconditionoftherulingofA m r The ruling of an A m r is compulsion. That is, for an injunction to become binding upon the servant (of Allaah,). When any act becomesbindingupontheservantowingtoan Amr, thenitwillbe necessarytoknowwhetherthisfulfilmentisachievedbycarryingout the injunction just once or bycontinual practice. Similarly, it willbe necessarytoknowwhethertheAmr necessitatesimmediatefulfilment ordelayed. ThereisnoneedforrepetitionoffulfillinganA m r TheobjectofanAmr isnotforrepetitivefulfilment.Ifthedesiredact is carried out once, then thecompulsion ofthe Amr will havebeen deemedfulfilled.If,forexample,someoneasksyouforaglassofwater, then if you bring the water once, the instruction will be deemed fulfilled.Ifyoudonotbringwaterforasecondtime,thenyouwillnot be liable for censure, unless there was no following instruction. For example,implementationoftheAayat, Establish Salaat and pay Zakaat willbedeemedfullledwiththeperformanceofoneSalaatin itsrespectivetimeandthepaymentofZakaatonceannually. Warning:OneshouldneverhavethisnotionthatsincetheAayatfor establishing Salaat and paying Zakaat comes a few times in the Qur`aan Majeed,soifoneperformsafewSalaat(inoneslifetime)or paysZakaatafewtimes(inalifetime),thenthecommandisfulfilled. Oneshouldneverthinkthatthisdoesnotnecessitatefivetimesdaily SalaatorannualpaymentofZakaat. Oneshouldbeawarethatfortherepetitionofanact(infulfilmentof
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Simplified Principles of Fiqh an Amr) in not achieved because of a single scale of Amr. This (repetition)isdenotedbysomeotherfactor. Allah, has connected these Ibaadaat through some other factor in suchawaythatwhenthesefactorscomeintoexistencetonecessitates thecomingintoexistenceoftheseIbaadaat.ForexampleAllah,says,

Indeed Salaat is obligatory upon the believers at the appointed time(s). That is, the ve times in which to perform Salaat are
specied, when these times come into existence then the Salaats becomeobligatoryuponthebelievers. Hence, the Aayat, Establish Salaat makes incumbent the performanceofSalaat,howeverthedetailsofhowmanyandwhento read,arenot mentioned here.In another Aayat it is mentionedthat when a specific time enters then Salaat should be performed, and it should be read daily whenever these times occur. In eect, the instruction of Establish Salaat is applied whenever these specic times enter. This is the reason why the Salaat performed out of its specictimeisnotaccepted,andduringonetimemanySalaatsarenot valid.ItisasthoughtheinstructionforSalaatcomesrepeatedly. Similarlyitismentioned, GiveZakaat buttheamountandtimeare not specied. These are established om the Hadith Shareef. It is establishedfromtheHadiththattheownerof Nisaabhastogive2% ofhiswealthinZakaatannually. It is stated in the Qur`aan Majeed that a person must make Hajj of Baytullah. ThismakesHajjincumbentonthebelievers(thosewhocan aord it) once in a lifetime. There is no need to perform Hajj
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Simplified Principles of Fiqh repeatedly because the connection of Hajj was made to Baytullah, andthereisonlyoneBaytullah. ThereforeonlyoneHajjisFardh. ThereisnopossibilityofAmr beingrepeated Thereisnoneedfor Amr ofoneactiontoberepeatedtimeandagain, similarlythereisnopossibilityofthescaleofAmrtodenoterepetition. Thisisthereasonwhywhenaninstructionisissueditwillbeincorrect to intend the action to be repeated. There is no acquiescence for an actiontoberepeatedfollowingoneAmr.AShar`iexampleofthisisas follows: Ahusbandplacedonhiswifethechoiceoftalaaqwithone Amr, by saying GiveTalaaqtoyourself. Thereforejustasthewifewasgiven thechoiceofonetalaaq,ifsheexercisesthisrightthenonlyonetalaaq will take eect. She does not have the option of two. Similarly if the husbandbythisscaleof Amr intendsmorethanonetalaaqthenthis intention will be incorrect because the scale of A m r only holds the possibilityofoneinstruction. Note:TheFuqahahavewri enthatifahusbandintendsthreetalaaqs by his sentence Divorce yourself then following this Amr the wife maycastonherselfthreetalaaqs.Thehusbandsintentioninthiscase iseectiveandthewifemaygiveherselfthreetalaaqs. Onthefaceofit,itappearsthatthis masalah contradictsthegeneral rule (laid down earlier), but that is not the case. It was established ( omthediscussionabove)thatthewifegetsthechoiceoftalaaqonce, soifthreeisintendedinthisonechoice,andsheexercisesthisright, i.e. threetalaaqs at once, then it willtake eect. However, if the wife
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Simplified Principles of Fiqh gives herself three separate talaaqs, by saying, I give myself one talaaq, andthenshesaysthesamesentencetwomoretimes,thenin thiscaseonlyonetalaaqwillbeeectiveandnotthree. There remains now the question of whether the intention of two talaaqswillbecorrectornot.TheFuqahaahavewri enthatforaman to make the intention of two talaaqs with the sentence, Divorce yourself is incorrect and it would be likewise for the wife to eect uponherselftwotalaaqs. Thedierencebetweentwoandthreetalaaqsisduetoanotherfactor, andthescaleofAmrdoesnothavemucheectinit.Thereasonisthat inthe(Arabic)sentence,Talaaqyourself, thewordindicatesto one masdar (rootword) where om the scale of Amr originates. The actualimportoftheword is or (I seek om you the giving of talaaq). This, in eect denotes one masdarnakira (commonnounrootword),whichindicatesasingle thingandnotacombination.Itdenotesoneandnotmany.Amasdar nakira consists of parts but is not the combinations of many individuals. For example, the word; standing. It will be correct to state, a short stand or a long stand, but not one stand or two stand, etc. Yes, it will also be correct to say, standing or fully standing. Similaristheexampleofthewords,waterandhoney,whichareboth individualwords.Itwouldnotbecorrecttosay,onewater,twowater, onehoney,twohoney,etc,butitwouldbecorrecttosayli lehoney, plentyhoney,honeyorfullhoney.Onedropofwaterwouldbe
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Simplified Principles of Fiqh calledwaterandanoceanofwaterwouldalsobecalledwater.From thisweunderstandthatindividualthingscanbesubdividedbutthey cannot be counted. In other words, a whole is made up of actions (canbesubdivided)butitisonlyoneandnotmorethanone. When an individual thing is mentioned then the entire subject is meant.Forexample,whenwaterismentionedthenthewaterofthe entireworldistakenintoconsideration.Ifali lewaterismeant,then wewillsaythatthisisalesserpartofthewhole. In this way, the word talaaq is a mufrad (individual). It can be subdividedintoapartial(lesser)orwhole.Thelesserportionoftalaaq isonetalaaqandthewholeofitisthreetalaaqs.Therecannotbemore thanthreetalaaqs,sothreeconstitutesthewholeoftalaaq,buttwois notdeemedalesserpartof(this)whole,becausetwotalaaqsisneither alessernorthewholeoftalaaq. If the wife is a slavewoman, then in her case a whole talaaq would constitute two talaaqs, because the maximum talaaqs for a slave woman is two and not three. So in the case of a slavewoman if the husband intends one or two talaaqs with the single scale of Amr, ,then his intention would be correct. And this wife can eect uponherselfoneortwotalaaqs,atonego. TheconditionregardingthecompliancetoA m r Whether it is necessary to immediately comply with an Amr or to delay,dependsonthecontextualfactorsaccompanyingit.Thisisthe reasonwhythescaleof Amr onlyindicatestothedesiredaction.The
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Simplified Principles of Fiqh factorsofwhetheritisimmediateorpostponed,areexcluded omthe connotationofthisscale.Forexampleifitisasked, Bring water, then in accordance to the generally accepted trend, immediate complianceisintended.Ontheotherhandifitissaid,Youcookthe food for the invitation, then the person being addressed knows thattomorrowismeant,becausethatiswhenfoodistobecooked. Note: This discussion evolves around the actual and foundational rulingsoftheShariah.Therearevarious Fiqhi proofsforthespecied andunspeciedactsofIbaadaat.AmongsttheactsofIbaadaatwhich arecommanded,therearesomewhosecomplianceisimmediateand otherspostponed. Unspecied(insofarastime)actsofIbaadaat Thesearethoseacts of Ibaadaat which arecommanded ina general unspeciedform,andnoparticulartimeisstatedfortheircompliance. ThereisconsenttodelaythecomplianceofsuchactsofIbaadat,aer they have been ordained, however, it is Mustahab (preferable) to complytotheAmrimmediately.Thisearnsgreaterreward. ImaamKarkhi(rahmatullahalayh)statesthatwithregardtothe Amr in ma ers of Ibaadaat, the precautionary step is to comply immediately, and not to delay unnecessarily. Specically, Zakaat shouldbedischargedtimeously.Thescaleof Amr doesnotnecessitate immediate compliance todischargeZakaat,butZakaatisfortheamelioratingoftheneedsof thepoorandneedy,andthisneedstobeeectedimmediately.Thisis
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Simplified Principles of Fiqh thereasonwhyitissinfultodelaythedischargingofZakaatwithout validcause.TheFaqeehAbuJa`far(rahmatullahalayh)reports om ImaamAbuHanifah(rahmatullahalayh)thatitis MakroohTahrimi todelaythe20dischargingofZakaat.Thereisalsoemphasisonthis reported om the Saahihain (rahmatullah alayhima). Amongst the Ibaadaatwhosecomplianceisunspeciedare;Zakaat,SadaqaheFitr, Kaarahoffasting,theQadhaofRamadhaanfastsandthoseIbaadaat madein Nazar (vow),whosetimeofperformanceareunspeciedfor examplewhenapersonmakesthefollowingvow,ForAllaah,,upon

meisafast.
TherulingregardingtheIbaadaatwhosetimeofcomplianceis unspecied These Ibaadaat, regardless of how long they are delayed, their performance will remaining binding and upon completion will be eected.ThereisnoQadhaforthem. ThespecificationofintentionfortheseactsofIbaadaatarenecessary. For example, when giving Zakaat a person must say, I am paying Zakaat, orwhenkeepingQadhafastshemustspecify,Iamkeeping QadhafastsofsoandsodayofRamadhaan, etc.Theintentionfor theseactsofIbaadaatarenecessarytobemadebeforecarryingthem out.If after givinggoodsormoneytothepoorandneedy,onemakes theintentionthatitwasZakaat,thentheZakaatwill not befulfilled. Suchanintention(whichisdelayed)isnovalid.Itisnecessarytomake theintentionforQadhafastsofRamadhaanbeforeSubhSaadiq(true
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Simplified Principles of Fiqh dawn).IfonedidnotmaketheintentionbeforeSubhSaadiqorifthe intention made was a general one and not one specifying Qadha of Ramadhaan fasts, then such a fast will not be valid as a Qadha of Ramadhaan. SpeciedactsofIbaadaat These include those acts of Ibaadaat whose time of performance is speciedandlimited.TherearefourtypesofsuchIbaadaat. First type These are those acts of Ibaadaat whose time of complianceremainsevenaertheirperformance(duringthespecied time).Thatis,itisnotnecessarytoutiliseandencompasstheentire speciedtimewiththatIbaadat.Infact,thecompletionofthatIbaadat onlytakesupaportionoftheentirespeciedtime.Forexample,the ve times daily Salaat. It is not necessary to remain performing the FardhSalaattolluptheentirespeciedtime. The time for these acts of Ibaadat, have zarf, sabab and shart. The meaning of having zarf is that the Ibaadat of Salaat must be performed within the specied time ame. The meaning of shart is thattheactofSalaatwillnotbevalidifperformedbeforethespecied time.Thisiswhybeforethe shart (condition)comesintobeing,there willbenosignicanceofthemashroot(conditionalthing). The meaning of sabab is that the Salaat becomes Waajib (compulsory)upontheentryofthespeciedtime.Theperformanceof theSalaatbeforetheentryofitsspeciedtime,isnotWaajib. IfapersonpassesawaybeforethetimeforaSalaatenters,thenhewill
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Simplified Principles of Fiqh notbeliableforthatSalaat.Ifapersonpassesawayaerthetimefora Salaat enters, then too, he will not be held liable for not having performedthatSalaat,becausethecompulsionforhavingtoperform that Salaat lasts until the end of that specied time. So, in eect, he had not defaulted on that Salaat, because at the time of his demise, therewasstilltimeremainingforthatSalaat. Second type This refers to those Ibaadaat whose duration of executionencompassestheentirespeciedtimeperiod,wherenotime isleout.Thistime ameistheshart,sababandme`yaar (criterion). It is the sabab in this way that every portion of the specied time constitutes the sababforeverypartoftheIbaadat.Forexample,thefastsofthemonth ofRamadhaan.Thetime(thismonth)isthe sabab and me`yaar for fasting.Theobjectofitbeingtheme`yaar isthisthattwofastscannot bekeptduringonetime.FromthetimeofSubhSaadiqtosunset,only onefastcanbekept,whichencompassesthisentiretime.Thismonth of Ramadhaan has been specied by Allaah, as the month for fasting. This is the reason why any other fast besides the fast of Ramadhaanisnotvalidduringthismonth.Thereisalsononeedto maketheintentionforfastingbeforeSubhSaadiq.Theintentionmade justbeforemiddaysuces.Infact,evenifaperson,duringthemonth of Ramdhaan, makes an intention of a general fast or any other Waajibfast,likenazar(vow)fats,thentoo,thatfastwillbecountedas a fast of Ramadhaan (and not the other fast which was intended). However,ifnointentionforfastingwasmadeandthepersonstayed
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Simplified Principles of Fiqh hungryuntilsunset,thenthefastwillnotbevalid.Thereisacondition ofatleastbeinganintentionofevenageneralfast. Third type ThoseIbaadaatwhosetime ameis ame`yaar and not a sabab. For example, to take a vow to keep a fast on a particularday.Tostipulateaparticulardayfor a(nazar) fast,makes that day specic, and it becomes Waajib to fast on that day. The specicdaywillbecomethe me`yaar (criterion)forfastingbutnot the sabab (reasonforfasting).The sabab forafastofavowisthevow itself.Themeresentence, For AllahTa`ala, uponmeisthefastof

Jumuah.
Ruling:TherulingforthisIbaadatisthatitisnotnecessarytomake an intention before Subh Saadiq, it will be sucient to make the intentionbeforemidday.Thisfastwillalsobefullledwithageneral intention.Evenanintentionfornafl willsuce.Ifthepersondidnot maketheintentionbeforeSubahSaadiqandthenbeforemiddaymade theintentionforsomeotherWaajibfast,thenthefastwillsucefor thenazarfast. Yes,ifthepersonmadeanintentionforsomeotherWaajibfastbefore SubhSaadiq,thenthatfastwillbecountedfortheintendedandthe nazar fast will become Qadha. The dierence between the fasts of Ramadhaanand nazar isthatforRamadhaan,evenifanintentionis madebeforeSubhSaadiqforsomeotherWaajibfast,thentoothefast willbecountedasaRamadhaanfast,whereasforanazarfast,ifsome otherfastisintended,thentheintendedfastwillbefullledandnot thenazar.
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Simplified Principles of Fiqh Fourth type Those Ibaadaat whose time is to one extent like a me`yaar andtoanotherextentzarf. Forexample,Hajj.Thetimefor HajjisShawwaal,ZulQadaandthersttendaysofZulHijjah.Inthis respect,twoHajjcannotbeperformedduringthesemonthsinasingle year. Also, the rites of Hajj do not encompass the entire time ame. The rites of Hajj are carried out during the ve days of Hajj). SheikhainhavementionedthatitisbesttoperformHajjduring the year when it becomes Fardh upon a person. It is sinful to delay, withoutvalidreason. Ruling:TherulingregardingthistypeofIbaadatisthatwheneveritis performeditisdeemedfullled.ThereisQadhaforit.AFardhHajj willbeaccomplishedevenbythemereintentionofageneralHajj,on the condition that Hajj has become Fardh upon that person. The reasonforthisisthatsincethetimeis me`yaar justlikeRamadhaan, whereageneralintentionwillholdfortheFardhduty.Anotherreason is that a believer cannot undergo all the hardships and diculties (a ached to the Hajj journey, etc.) and perform a Na Hajj notwithstanding Hajj being Fardh on him. The reward for a Fardh HajjisgreaterthanthatforanyotherHajjandtoabandontheFardh Hajjwarrantsgreatpunishment,henceeventheintentionforageneral HajjwillcountfortheFardhHajj. However, notwithstanding Hajj being Fardh on a person, if he consciouslymakestheintentionforaNaHajj,thenhisHajjwillbe regardedasNa.TheFardhwillnotbefullled.SincethetimeforHajj isalsoazarf, henceanintentionforNawouldbevalid.Justlikehow
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Simplified Principles of Fiqh duringthetimeforaFardhSalaat,theintentionandperformanceof NaSalaatswouldbevalid. CHAPTERFOUR:TheRulingRegardingtheMa`moorBehe (act whichisordered) The Ma`moor behe can be implemented in two ways Ada (immediate)andQadha (postponed). ThemeaningofAda isthattheactualthingwhichisbeingorderedis expected to be fulfilled. For example, Salaat, which has to be performedinitsactualspecifiedtime. Themeaningof Qadha istofulfilwithareplacementoftheactual ordered thing. The servant (of Allaah,), could not fulfil the actual ordered instructions, hence as a recompense he fulfils it with a replacement. For example if a person could not perform a Fardh Salaat on its specied time, and hence has to make up for it. The replacement/delayedSalaat,atthetimewhenitisperformed,isnot,in the Sight of Allaah,, the Fardh time for that Salaat. Therefore, the servant is performing such a Salaat, which is not obligatory to be performedatthattime.Sinceitisnotanymorepossibletoperformthe specicFardhSalaat(whichhehadmissed),henceheisperforminga proxySalaat,whichiscalled Qadha. To make Qadha is Fardh. TheZuhrSalaatoftodaycannotbeasubstitutefortheZuhrSalaatof yesterday. The reason being that the Fardh of Zuhr for the time of Zuhr applies to todays Zuhr. The substitute of yesterdays Zuhr is beingperformedbytheservant omhisside.
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Simplified Principles of Fiqh Generally(amongstpeople),QadhaiscalledAdaandviceversa.Thereis noharminthis. There are two types of Ada Ada Mahadh and Ada Ghair Mahadh. Ada Mahadh is further subdivided into Ada Kaamil andQaasir. Ada Kaamil This is when the ordered act is carried out and complied to, with all its a ached conditions and stipulations. An exampleisthepersonwhoperformshisFardhSalaatwithJamaatin theMusjid. Ada Qaasir This is when the ordered act is carried out with deciencies.Forexample,the Masbooq, thepersonwhoperformshis Salaat,withouthavingreaditentirelybehindanImaam. Ada Ghair Mahadh This is that Ada which is similar to a Qadha. For example, to perform the la er part of Salaat with deciencies,likea Laahiq, onewhostartshisSalaatwithJamaat,and then either falls o to sleep during the Salaat and awaken aer the Imaam makes salaam, or his wudhu breaks. Then when this person goesand eshenshiswudhuandreturnstocompletehisSalaat,which henowhastodoalonesincetheJamaatisover,thenhewillcomplete the Salaat like a normal Muqtadi (i.e. without Qiraat). Although his SalaatwillbestillregardedasAdabecauseheperformsitontimeand also since he started with the Imaam, he will be regarded as having performed with Jamaat, but it will not be like a pure unblemished performance.ThatiswhythisisregardedasbeingsimilartoaQadha.

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Simplified Principles of Fiqh ThetypesofQadha Qadha is also of two types Qadha Mahadh and Qadha Ghair

Mahadh. QadhaMahadh Thisthepure Qadha whichhasnorelationtothe Ada,neitherintherealityorruling.Thisisdividedintotwotypes: QadhaBeMithlMa`qool TofulfilanactsimilartotheWaajib Ada

act,whichlogicallybearsasimilaritytotheWaajibact.Forexample,a Salaatwhichissimilarto(another)Salaat. Qadha BeMithl Ghair Ma`qool to substitute the Waajib act with suchaproxythatlogicallydoesnotbeararesemblancetotheWaajib act,buttheShariahhadstipulatedthisasasubstitute.Forexample, the substitute for fasting is Fidyah (nancial/material recompense). Therealityoffastingistoabstain omeating,whereas Fidyah entails feeding the poor. Logically these two acts appears as opposites, however,accordingtotheShariahtheyaresuitablesubstitutes. QadhaGhairMahadh Thesearethoseactswhichbearsomesortof resemblancetotheWaajib Ada act.Itisalsocalled QadhaShabeeha

BilAda. QadhaShabeehaBilAda TocompensatefortheWaajibact,where theresemblanceistotheactualAda.

Forexampletou ertheextraTakbeersoftheEidSalaatinruku.This is when a person comes late for Eid Salaat and nds the Imaam in ruku. The latecomer will start his Salaat and go into ruku without sayingtheextraTakbeersin Qiyaam, howeverhewillsaytheseextra Takbeersintheruku.
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Simplified Principles of Fiqh Thereisnoseparate Qadha fortheTakbeersofEid,becausewithout theEidSalaat,theydonotholdanysubstitutefortheTakbeerssaidin theSalaat.TheactualplaceandtimefortheseTakbeersisin qiyaam, butthepersonmisseditthere.Therukuissimilarto qiyaam, because themusallis bodyishalfway omqiyaam.Whenapersonndsthe Imaaminrukuitisasthoughhefoundhiminqiyaam.Now,sincethe Takbeers have been moved om their actual position (which is in qiyaam), theywillberegardedas Qadha, andsincerukuissimilarto qiyaam,theu eranceofTakbeersintherukuwillbeasAda. This Qadha is further divided into three types, and the Ada is also dividedintothreetypes,hencetherearealtogethersixtypes. Just as there are six types of Ada and Qadah in Huqooqullaah (Ibaadaat), so too are there six types in Huqooqul Ibaad (social dealings). Examplesof HuqooqulI`baad Ada Kaamil To return a snatched or bought item in its original condition. AdaQaasirToreturnasnatchedorboughtitemwithdefects. Ifapersonsnatchedanothersslaveandaerthisslavecameintothe possessionofthesnatcher,hewaseitheraccusedofsomecrimeorthe other,whichcausedadecreaseinhisvalue.Orifsomeonesnatcheda goat and subsequently the goat became ill or its horns broke, which devaluedit.ThereturningofthisslaveorgoatwillberegardedasAda

Qaasir.
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Simplified Principles of Fiqh

AdaShabeehaBilQadhaApersonmarriedawomanstipulatingthe slave of someone elses as the mehr (dowry). For example, a person, pointingtoaslave,saystoawoman, In exchangeforthisslave(as mehr)ItakeyouintomyNikah, butthatslavedoesnotatthattime
belongtohim.However,aertheNikahhepurchasestheslave om theownerandhandsittohiswifeasdowry,becausethatiswhathe said he would give. He is giving the very slave upon which the transaction (of nikah) took place, and it is necessary for the wife to accept.However,atthetimeofthetransactionthisslavebelongedto someoneelse,anditonlycameintothehusbandspossessionaerthe purchase.Thereaertheslavecameintothewifespossessionaerher husbandhandeditovertoher.Therefore,inreality,asfarasthestate (ownershipinthiscase)oftheslaveisconcerned,thisisnotthesame which was indicated to at the time of the transaction (of Nikah). At that time the slave was somebody elses and it only became the husbandsafterheboughtit.Thechangeofownershipbringsabouta change in the quality of actual thing. It is as though the thing has changed.ItisstatedintheHadithShareef,Anas(radhiallahuanhu) reportsthatsomemeatwasbroughttoNabi .He asked,What

(From where) is this? It was said to him, It is om something (meat)whichwasgivenasSadaqahtoBareerah.He(sallallahualaihi wasallam)said,ItisforherSadaqahandforusHadiyah(gi). From
thiswerealisethatchangeofownershipbringsaboutachangeinthe reality(quality)ofathing. BythehusbandgivingthisslaveitisregardedasQadha,inviewofthe
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Simplified Principles of Fiqh factthatitsqualitychanged.Butsinceitistheverysameslavewhich heinitiallyindicatedto,itwillberegardedas Ada. Thisiscalled Ada

ShabeehaBilQadha. QadhaBeMithlMa`qoolKaamil Someonespropertywassnatched

and destroyed. Thereafter it was replaced with a similar thing. For example, a persons watch was snatched and destroyed. It was later replacedwithasimilarwatch.ThisisQadhaKaamil. Qadha Be Mithl Ma`qool Qaasir This refers to such a thing which doesnothaveasimilarreplacement.Forexample,agoatwassnatched anddestroyed.Anothergoatcannotbeareplacement,becausenoone goatcanbesametoanotherinallrespects.Insuchacaseitwillbe recompensedinvalue,i.e.cashmoneywillbegivenasareturn.Thisis

QadhaBeMithlMa`qoolQaasir. Qadha Be Mithl Ghair Ma`qool For example to mistakenly kill a humanbeing,orbreakhishand,foot,etc.Inthiscase Diyat (blood
money)becomesnecessary.Therecanbeno(logical)compensationof a loss of human life or limb by money. The two are not the same. Humansaretheownersofwealthandwealthisowned.However,since alossoflifeorlimbcannotbeletogounpunished,henceAllaah, hasdevisedthiscompensation.ThisisQadhaBeMithlGhairMa`qool. QadhaShabeehaBilAdaForamantostipulateanunspeciedslave asadowryforhisNikahtoawoman,whichispermissible.Inthiscase hehastogiveamediumvaluedslaveas mehr. Whenitisgiven,then hisdebtwillbefullled(Ada).Ifhegivesthevalueofamediumvalued slave,thenthiswillberegardedas Qadha, becausetogiveanactual
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Simplified Principles of Fiqh slaveisnotbinding,infact,aproxyiscompulsory.Thisissimilarto givinganAda. Note: According to most Usooliyeen, the same sabab (Amr) which establishes Ada willnecessitatethe Qadha aswell.Thereisnoneedfor any new or different nass (Qur`aanic or Hadith text) to necessitate Qadha (when Ada isnotcompliedwith).TheAayat EstablishSalaat issucientforQadhaSalaatandlikewisetheAayatFastinghasbeen madeobligatoryuponyou issucientfor Qadha fasting.Whenthe servantcompensatestheoriginalactofIbaadatwithaproxy omhis side,andhecannota ainthevirtueofhavingperformedtheoriginal act during its specied time, which he had missed out, so the responsibility fullling that act still remains binding upon him. Nevertheless,theneedforhimtoperformitinatime amenolonger exists(itisuptohimtocompleteitasQadhaassoonaspossible). Therefore, even if there was no nass for Qadha Salaat and fasting, nevertheless,theseactsremainWaajib.But,Allaah,hadrevealedthe Aayat, Whicheverofyouisilloronjourney,thenheshouldcomplete

it(thefast)onotherdays.
WithregardtoSalaat,Nabisaid, WhoeveroversleepsaSalaator

forgetstoperformit,heshouldperformitassoonasheremembers. Boththesetwo nusoos seekthesubstituteoftheWaajibact.Itfollows thatthesameappliestootherWaajibactsofIbaadat,like nazar for fasting,SalaatorI`tikaaf. ThenoncompletionoftheseactsofIbaadat ontheirspeciedtimes,necessitatesQadha,forwhichthereisnoneed fornass.
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Simplified Principles of Fiqh Thereishowever,necessityfor nass for Qadha ofthoseactsofIbaadat wheresubstitutionisnotobvious.Forexample,thepaymentofmoney for the mistaken loss of life or limb. Had there been no nass to stipulatethispayment,thenitwouldnothavebeenobvioustoman. This is the reason why in intentional murder, the giving of diyat (bloodmoney)isnotbindinguponthemurderer,becauseinthiscase hehastopaywithhislife.Diyat isonlybindinginthecaseofmistaken killing.Themurdererisnotforcedtopay diyat inintentionalmurder. However,ifthemurdereriswillingtopay diyat andthefamilyofthe murdered is willing to accept payment, then there may be an agreementbetweentheparties. Thequalityoftheorderedact WhentheconditionofthemethodofcomplianceofaMa`moorBehe isknown,thenoneshouldappreciatethefactthatthereisgoodnessin this ordered act (of Ibaadat). Allaah, is Hakeem (AllWise), He is without fault or blemish. Now when The Hakeem, Faultless One instructs anything, then it is only natural and obvious that there is someortheothergoodnesstherein.Thatthingisalsowithoutfaultor bad. And when Hakeem prohibits om anything, then one should knowthatthereissomeevilinthatthing.Itfollowsthatwhateveris orderedbyAllaah,,thenthatthingismostcertainlygood,evenifit appearsonthesurfacetobeotherwise.Tofullthisactmeritsreward. Similarly,theprohibitedthingisbad,evenifitappearstobegood,and tocarryoutthisprohibitedactwarrantspunishment.
44

Simplified Principles of Fiqh ThetypesofMa`moorBehe There are two types of Ma`moor Behe. The rst is that Ma`moor Behe which in itself is good and nice. This is known as Hasan Li `Ainihi. Secondisthatone,whichgivesrisetogoodnessinsomething else.ThisiscalledHasanLiGhairihi. HasanLi`Ainihi isoftwotypes: (1) That Ma`moor Behe which has goodness in its essence and constituents. This gives rise to the Ma`moor Behe always remaining withgoodness.Thatis,thereisunitybetweentheMa`moorBehe and its quality. The good quality is never separated om the Ma`moor Behe. For example Imaan (to accept the Truth in the heart). This alwaysremainsgood.Thisisthereasonwhytheservantsisorderedto alwaysremaininthestateofImaan.Thereisabsolutelynoconsentfor abandoningitatall.Itsresponsibilityneverleavestheshouldersofthe servant, even if life is threatened. There is only goodness in keeping Allaah, intheheart. Another example is Salaat. Every part and constituent thereof comprises goodness, because it contains the praises of Rabbul Alameen. Praising Allaah, is a good act. Allaah, waives the responsibilityofSalaatiftheservanthasavalidexcuse. (2) The secondtype of Hasan Li`Ainihi. Thishas goodness in itself, but the goodness comes by way of something, therefore this is also called Mulhiq Be Hasan Li`Ainihi. (In the first type, the goodness exists without any other medium). For example, Zakaat, fasting,Hajj,etc.
45

Simplified Principles of Fiqh Apparently Zakaat appears as though money is being diminished, which is not a good quality. However, the servant (giver of Zakaat) becomes a deputy of Allaah, and (through his Zakaat) fulfils the need of the poor. In this way, the diminishing becomes spending, which brings about the goodness therein, and this also warrants reward.ThegoodnessinZakaatcomesaboutbytheneedofthepoor. Iftherewasnoneedavailable,thenZakaatcouldnotbedispensedand therewouldbenovirtuea ached.Therefore,weunderstandthatthe goodnessinZakaatcomesaboutbytheneedofthepoor,whichisalso itssabab. Thisneedalso,isbroughtaboutbyAllaah,.Thechoiceof wealthandpovertyisnotwithman. Similaristhecasewithfasting.Apparentlyitappearstobeanactof hungeranddiculty.However,thishungerisawayofharnessingthe rebelliousnessofthenafs.Thecontrolandovercomingofthenafsgives risetogoodnessinthehunger.Itisascertainedthatthegoodnessin fastingiscreatedbythecontrollingofthedesires.Iftherewerenobase desires(inman)thentherewouldbenorebelliousnessandsin.There would be no need to control anything. This is why Shahwat (base desires)istakenasthemeansandsabab.TheangelshavenoShahwat, hencethereisnoaccomplishmentorvirtueinfastingforthem.Since ShahwatisacreationofAllaah,,andtheservanthasnochoice(inits existence), therefore this type is called, Muhiq Be Hasan Li

`Ainihi.
Ontheexternalfaade,Hajjappearsasatiringanddicultact.Hajj comprises Ihraam,Tawaaf, WuqoofeArafaat, etc.whichexternally
46

Simplified Principles of Fiqh appear dicult. However, all these acts bring about honour and dignityinvisitingtheHouseofAllaah,.Thisbringsaboutgoodness init.ThissanctityofBaitullahisafavour omAllaah,.Thisbrings aboutrewardinfulllingtheritesofHajj.ItiscalledMulhiqBeHasan

Li`Ainihi.
Note: These acts of Ibaadat are excused due to valid cause and reason.

HasanLiGhairihi
The goodness in the Ma`moor Behe exists because of some other reason, which is separate om it. The existence of this other factor comes about aer the Ma`moor Behe, and the Ma`moor Behe acquires its goodness aer the existence of this other factor. For example,thewudhuofSalaat.Ontheoutside,wudhuisthetermgiven to washing the limbs. On the face of it, it appears as though it is a squanderingofwaterbecausethelimbshavetowashedevenifthereis nodirtonthem.Nevertheless,itisonlythiswashingwhichwillrender an important Ibaadat like Salaat valid. This factor, gives wudhu the hueofbeingaIbaadat.TheFardhstatusofwudhucomesafter(inrank to)theFardhstatusofSalaat.Thisisthereasonwhy,forthoseupon whomSalaatiswaived,sotooiswudhu. Forexample,awomanwhoismenstruating.Ifsomeonemadewudhu butdidnotperformSalaat,thentherewillbeadeciencyinquality andrewardforthatwudhu.Thebeautyandgoodnessofwudhucomes withSalaat,henceitisHasanLiGhairihi.
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Simplified Principles of Fiqh Another example is hastening towards Jumuah Salaat. To proceed towards the Jumuah Salaat, aer the Athaan of Jumuah is Waajib, owing to the Aayat, And hasten towards the Thikr of Allaah, (Jumuah). In this Aayat, hastening is ordered. The reward and virtueofthishasteningcomesaboutowingtotheJumuahSalaat.This hasteningaidsinthefullmentoftheJumuahSalaat.Thishastening will not be compulsory for that person upon whom Jumuah is not compulsory. If a person hastens but has no intention of performing JumuahSalaat,thentherewillbenorewardinthisactofhasteningfor thatperson.ThereforethisactiscalledHasanLiGhairihi. Thesecondtypeof HasanLiGhairihi Thegoodnessinthe Ma`moor Behe comesduetosomeotherfactor. In this case, this other factor comes into existence at the time of executing the Ma`moor Behe. For example, to perform Janaazah Salaat.Ontheexternal,thisappearstobelikeidolworshipanditis contrary to Tauheed (Oneness of Allaah,). However, the right of a fellowMuslimbrotherisbeingfullledbyit,whichgivesitthehueof goodness. We know that the Salaat for the deceased is due to the goodness of the Islaam of the deceased. If the deceased was not an adherentofIslaam(aMuslim),SalaatulJanaazahwouldnothavebeen performedforhim.Forthisreasonweunderstandthatthemeansand sababisIslaam,whichisthevoluntarychoiceofthebeliever. AnotherexampleisthatofJihaad.Ontheexternalitseemsasthoughit isameansoftroublingfellowbeingsandrenderingtownsandvillages
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Simplified Principles of Fiqh desolate.However,thisisameansofraisingtheKalimahofAllaah,. It is a means of spreading Tauheed. Therefore beauty and goodness has come into Jihaad. In reality the goodness in Jihaad comes about duetotheku ofthekuaar.Iftherewasnoku thentherewouldbe noneedforraisingtheagofIslaam,norwouldtherebeanyvirtuein iteither.Hence,weshouldunderstanditthusthatthereasonforthe goodnessinJihaadisku .Kufristhevoluntaryactofman. Note:Theapparentdierencebetween HasanLiGhairihi and Hasan Li`Ainihi isthatthereasonsandcontributingfactorsofgoodnessin Hasan Li`Ainihi are creations of Allaah,. There is no action of mantherein.Whereas,in HasanLiGhairihi, thecontributingfactors forthegoodnesstherein,liketheIslaamofthedeceasedorthekufrof thekuaar,arevoluntaryactionsofman. Note: The Usooliyeen dier greatly on this subject, but the aforementioneddiscussionclearseverything. CHAPTERFIVE:DISCUSSIONONN A H Y JustasthescaleofAmrisKhaas,sotooisthescaleofNahy. Denition Whenaspeakerwhoisgreaterinrankandstaturethantheonebeing addressedprohibitshim omsomething,thenthisisknownas Nahi. Forexampletosay,cam+V(Donotdo). ThecomplianceofNahy ItwillbeWaajib,tocomplywiththeprohibitionofasuperior.Whenthe
49

Simplified Principles of Fiqh prohibitionis omTheHakeem,thenthereismostcertainly some evilorharmintheactwhichisbeingprohibited om,justasthereis goodnessintheinstructionofanorderedthing. Thetypesofprohibitions Insofar as the evil and harm is concerned there are two types of

Nahy.
Firstly, The prohibited thing is harmful in itself (Qabeeh Li `Ainihi) and secondly, there is harm because of another factor

(QabeehLiGhairihi). TherearetwotypesofQabeehLi`Ainihi QabeehLi`AinihiWasfan Thisreferstosuchathingwhoseharm

andevilsareapparentevenlogicallyandbytheprohibitionitself.For example,ku ,whichistherefutationoftheBenefactor.Torejectand refute a benefactor and to show ungratefulness for a favour are evil tendencieseventothelogic,aslongastheintellectisstillintactand thebenefactorisrecognised.

QabeehLi`AinihiShar`an
ThisreferstothatthingwhichtheShariahhadshownitsharms.Had the Shariah not shown its harms, then this would not have been realisedanddiscernable bylogicandintellect.Forexample,totrade infreehumansisnotpermissible.Trade,accordingtologicisagood andpermissibleact,andthereisnoharmintheessenceoftrade.The Shariahhasclearlydefinedtrade,anda achedrulesandregulations withit.ThismakestheShariahanintegralpart oftrade.Ifanytrade
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Simplified Principles of Fiqh doesnothavethesanctityoftheShariahthenitisregardedasbeing harmfulandbad.AertheShariahhasexposedtheharms,thenthe intellect also comes to the same conclusion. As mentioned in the aforementionedexample,whena eepersonisboughtorsold,then theShariahdetestsandprohibitsthistrade.TheShariahhasoutlined somerulesregardingtrade.Oneofthembeingthattheitemwhichis tradedinmustbesuchthathassomediscernablevalue.Novaluecan be attached to a free human. The intellect is then guided by the Shariahandrealisesthattradein eehumansisnotnatural. TheprohibitedQabeehLiGhairihialsohastwotypes (1) Qabeeh LiGhairihi Wasfan This is prohibited from. The harm/evil is not in the thing itself, but due to another factor. This harm remains a ached to the prohibited thing. As soon as the prohibited thing comes into existence, so too does the harm. For example, the fast of Yowmun Nahr (EidulAdha) is prohibited. Fastingitselfisnotharmfulorevil,buttheday(s)ofEidulAdhaare days of feasting omAllaah, (i.e. we arethe guests ofAllaah,). Thisbringsabouttheharmoffastingonthosedays.Fastinglaststhe entiredayandsodoesfeasting.SincethereisnodayofEidulAdhaor part thereof wherein there is no (encouragement of) feasting om Allaah,, hence the prohibition of fasting for this day remains for always.ThisiswhyitiscalledQabeehLiGhairihi. (2)QabeehLiGhairihiMujaawiranThat(prohibited)thingwherein the harm is due to another factor, but that harm does not remain always.Sometimestheharmcomeswiththeexistenceoftheprohibited
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Simplified Principles of Fiqh actandsometimesthereisnoharmatall.Aslongastheharmexists, thentheactisprohibited omandwhenthereisnoharm,thenitwill be permissible. For example, the trade during and aer the Jumuah Athaan. Trade is not bad, but its engagement prevents one from hasteningtowardsJumuahSalaat,henceitbecomesimpermissibleat thistime.However,ifengagementintradedoesnothamperhastening towardsJumuahSalaat,thenitwillbepermissible,likeiftwopersons whoareridingononeconveyancetowardsJumuahSalaatandengaging intrade,thenthiswouldbepermissibleandnotprohibited. CHAPTERSIX:TherulingofNahy: Nahyindicatesprohibition(TahreemHaraam). Sometimes it could indicate Karaahat (detestment). If the Nahy is absolute,thentherulingofHaraamwillapplyandifitisnotabsolute (Zanni),thentherulingwillbeMakrooheTahrimi. In QabeehLiGhairihiWasfan, theprohibitionissometimesabsolute, like fasting on the days of Nahr. This is unanimously Haraam, even thoughtheprohibitioncameabout omaKhabarWaahid.InQabeeh LiGhairihi Mujawiran, the prohibition is in the eect of Makrooh Tahrimi,eventhoughtheprohibitionwas omanabsolutesource.For example,tradeduringtheAthaanofJumuahthisprohibitionisby wayofabsolutenass.Stilltoo,itisMakrooheTahrimi. Trade is permissible during the Jumuah hastening, as mentioned earlier.Thereisnoparadoxbetweentradeandhastening.Whenthe ManhiAnhu (inthiscase,trade)and HukmeAwwal (inthiscase
52

Simplified Principles of Fiqh hastening),aresuchthattheycanbejoinedanddoneinunison,then thisgivesrisetotheprohibitionbeinglight. However,whenthereisaclearparadoxbetweentheManhiAnhu and HukmeAwwal, and the two can never be united, then the prohibitionisabsolute.Forexample,Nikahispermissibleandattimes even Waajib, however, Nikah with a Mahram (family) is forbidden. Now, Nikah and Mahram are such oppositesthattheycanneverbe done together, hence Nikah to a Mahram is absolutely Haraam. If anyonehastoevergetmarriedto aMahram, thentheNikahwillbe baatilandineectual.Infact,itwillnotevenberegardedasaNikah. If,ontheotherhand,apersontransactsaftertheAthaanofJumuah insteadofhasteningtowardsJumuah,thenalthoughsuchtransaction will be regarded as bad and even worthy of cancellation, it will neverthelessbeeffectualandthebuyerbecomesownerofthebought item.Sincethisprohibitionisalighterone,thetransactionwillnotbe totallyvoid. This discussion is in reality very indepth and intricate. It has been outlinedaboveforthebenefitofthestudent. Note:Therequirementforcomplianceto Nahy isongoing/continuous and immediate. That is, the thing which is prohibited should be terminated immediately without delay and this prohibition will continueunabated. **********EndofdiscussiononKhaas.

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CHAPTERSEVEN:DISCUSSIONON `AAM Insofar as the meaning and subjectma er of a word, there are four types: The first being Khaas which has been dealt with earlier and secondly`Aam whichisnowunderdiscussion. Definitionof `Aam `Aam isthatwordwhichdenotesacollectionofcompoundindividuals ofthesamespeciesthatisunlimited.Itisspecifiedonce. For example, the word, ,,and other collective scale wordsareregardedas `Aam. Theword Muslimoon wouldcomprise thecollectionofindividualMuslims,andtheword Rijaalun thatof men.The factthat these words indicatea plural, is distinguished by thescaleitself.Thosewordswhosescaleissingularbuttheyareusedto indicate a collection of individuals are also included as `Aam, like , , , etc.Thesewordsdonothaveanya achedwordsto showtheycompriseacollection,theirmeaningsindicatethis,Rahtun (agroupofpeople), Qowmun (tribe), Man (manyintelligentbeings) andMaa(manyunintelligentthings).Examplesare:

ACaravanofpeoplecame Arabianpeople Onegroupshouldnotbeli leanother Whoeverentersit(Haram)willbesafe Whosoevercomeswithagooddeed, for himistentimesitsreward

Whatever the Rasool gives you, adheretoit Whatever is in the heavens and earth makestheTasbeehofAllaah, Note:Theword Qowm willalwaysrefertoagroupofindividualsand
never a single unit. For example, if it said, Whichever group enters this fort will get a thousand rupees. If three or more people enter the fort then they will be eligible for the prize. If one person enters then he will not qualify.However,theword denotesacollectionofindividualsand it can also be used to denote individuals. For example, ( Whoever climbs this roof will receive hundred rupees.) Thismeansthatifonepersonclimbstheroof,hewillreceive the prize, and if ten people climb the roof they will all receive the prizeandeveniftheyclimbuponeaertheother,theywillallstillget theprize. Iftheconditionof ( First) isplacedaerthesentence,thenonly therstpersontoclimbtheroofwillreceivethemoney.Iftenpeople climbupatonce,thennonewillqualifyfortheprize. Iftheygoone aertheotherthenonlytherstonewillreceiveit.Therulingforman tobe `Aam stillremainsbecauseitmeansthatfrom themany(that climb up) the ruling for the one will apply, when that individual reachesrst. Note: Like, The nouns of numbers ( three), ( ten), ( eleven) and ( ninety) are all Khaas. They are not

regardedas`Aam.

CHAPTEREIGHT:TheRulingof`Aam The`AamwordisabsoluteinindicatingitsMadlool(indicatedthing). Whenarulingisestablishedforthe `Aam word,thenthiscertaintyis established for the entire Madlool, without any doubt. It becomes obligatoryandnecessarytopracticeonthisrulingjustasisthecase withKhaas. Forexample, ( Theskyisbelowus).Thisdenotesthat alltheskiesarebelow.Thistextmakesitabsolutethatwebelieveand acceptthatallskiesaremeanthere. IntheAayatwhichsays,Thetime(ofIddat)forthepregnantonesis (until) they give birth. This establishes with certainty that the pregnantwomanwillendher iddat aershegivesbirth.Practiceon thisisFardh. Note:Ifthereissomeprooftoindicatethattherulingof `Aam doesnot applytoalltheindividualscontainedunderit,thenthisrulingwillnot beadheredtowithabsolutecertaintyforallthosewhichareincluded. Infact,thereadherencewillbeZanni(establishedbywayofdeduction). Practice upon this will no longer be Fardh, rather it will be Waajib. Thatis,therewillbealesseningintheruling.Sincetherewillbesome individualstowhichtherulingwillcertainlynotapplybecauseofthe proof,hencethereisthepossibilitythatthereareothersalsothereinto whom the ruling is not applicable. This will render practice on the remainingindividualsinthecategoryofZanni.Thecruxofthema er isthatwhenthereisTakhsees(exclusions)intherulingof`Aam, then the ruling will no longer remain in the category of absolute, it will

changetozanni.Nevertheless,practicethereupon,evenaerTakhsees, willbenecessaryandWaajib.Theonewhoignoresthisrulingwillbea sinner. Thedierence will comeabout in the belief.If anyone rejects andrefutestherulingofanabsolute`Aam thensuchapersonwillbe regarded as a kaffir, whereas the one who rejects the ruling of a zanni, willnotbekaafir. Note: Takhsees means that there will be some individuals in `Aam uponwhomtherulingisnotapplicable. ExampleofTakhsees AShar`iexampleofthisisintheAayat, Allaah,hasmadetradeHalaalandusuryHaraam. InthisAayattheword Bai` (trade)is `Aam.Bai` literallymeansthe exchange of goods for goods, and its objective is to benefit and increase wealth. Allaah, has consented to and permitted trade, whatever is included under its definition. However, Allaah, has excludedRibafromthisconsent. Theliteralmeaningof Riba istoincrease.Fromthefirstpartofthe sentence, we understand that by whatever means one exchanges wealth for increase will be permitted, but the second part, which is adjoining,tellsusthattheincreaseinwealth (Riba)isimpermissible. However,itdoesnotelaborateonthetypeofincrease.This,therefore makeseverytypeofincreaseintradedoubtful,inthatitcouldbethe impermissibleone.Thissecondsentencegivesriseto Takhsees,ofthe first part of the sentence. This means that there are some ways of

increase, resultant of trade which are permissible. This makes the consentofincreaseintrade zanniandnotanabsoluteruling,because thereisthepossibilityofsomeincreasebeingHaraam. Thereafter, the increase which Allaah, mentions in the Aayat (Riba), isfurtherexplainedtousbyHisNabi.Itisstatedinthe HadithShareef, UbadahBinSaamitreportsthatNabi said,(The

exchangeof)goldforgoldmustbeinequalmeasure,silverforsilver in equal measure,dates for datesin equal measure,salt for salt in equalmeasureandbarleyforbarleyinequalmeasure.Whoevertakes orgivesextra,hasengagedinRiba.Youmaytradegoldforsilveras you wish (i.e. for whatever exchange quantities), (but this exchange mustbe) omhandtohand(i.e.cashexchange).Youmaytradewheat fordatesasyouwish,butitmustbehandtohand.Youmaytradein barleyfordatesasyouwish,butitmustbehandtohand.
Fromthisweunderstandthatiftwoofthesametypeofgoods,which areweighed,arebeingtradedinthentheexchangemustbeinequal quantities.Ifoneexchangesaquantityofwheatforwheat,thenboth thequantitiesmustbethesame,extraoneithersidewillbeRiba.Even ifthisexcessquantityisnotapparent,andonthefaadeitappears equal, then too it will be impermissible. For example, if someone exchanges 5kgs. of wheat taken today for another 5kgs of wheat whichisreturnedinafewdaystime,thenthiswillbeimpermissible, because although the quantities are equal, nevertheless, there is differenceinthevalueofthewheatoftodaysandafewdayslater.This delayinexchangeisregardedasanexcess,inmeaning(figurative).

Thistradewillalsobeharaam,becauseitisnotpermissibletodealin thesametypeofgoodsoncredit. Iftwoofsimilartypesofgoods,whichareweighable,areexchanged,as mentioned in the Hadith, like gold for silver, barley or wheat for dates, etc. then disparity in quantities is permissible. So it will be permissible to exchange two kgs. of wheat for ten kgs. of barley or dates.Sincetheconditionisthattheymustbeweighableitems,hence credit dealings here will be impermissible. The exchange of 10kg. wheatfor20kg.barleymustbecontracted,finalisedandexchanged inthesamevenue/session. The ruling of permissibility is limited to some individual types of trade, and some types of trade are excluded from this ruling of permissibility.Thatis,theyhavebeenmade Takhsees fromtheruling of permitted trade. This makes the ruling of trade zanni and not absolute (Qat`i). This leaves the possibility that there could be other typesoftradewhichareexcludedfromthispermissionifsomeproof ispresented. Thesummaryofthisisthattherearetwotypesof `Aam. Firstly,that typewhereinthereisnoexceptionsandexclusions (Takhsees) inthe rulingandthisrulingisestablishedwithabsoluteness,whereinthereis nodoubt.Rejectionofthisrulingistantamounttokufr. Secondly,that`AamwhereinthereisTakhseesmadetoit,once.Thisis knownas `AamMakhsoosMinhulBa`adh. Therulingofthistypeis thatcompliancetotheincludedindividualconstituentsisestablished by way of zann. And also, the fact that there always remains a

possibility that the ruling does not apply to some constituents. However,therulingwillapplytotheremainingconstituents,aslongas anotherproofisnotpresented,makingfurther Takhsees. Theverdict ofkufrwillnotbeappliedtotherejecterofthisruling. ThelimitofTakhsees in`Aam When it has been realised that there can be Takhsees in `Aam, (Takhseesmeaningthattherearesomeconstituentsof`Aamwhichare excluded om the ruling which applies to `Aam), then it is also necessary to knowhowmanyconstituents canbe excluded omthe rulingof`Aam.Thatis,whatisthelimitofTakhsees? Oneshouldunderstandthatthe `Aam word,whichinsofarasitsscale is concerned, is a singular, even though this word may be used to denote plural,forexample, , and that alif and laam which appears on ismejins, like or that scale of jama` upon which appears laamejins, like ( notethatiflaamejinsappearsona

plural word, then the plural meaning of the word is compromised), then in all such cases, takhsees will be possible of all constituents
besidesone.Thatis,evenifonlyoneconstituentremains,therulingof `Aam will apply on it and there is no problem. For example, Awakenthewomaninthehouseand

leavethechildrentosleep
Evenifthereisonewomaninthehouse,thenthisrulingwillapplyto her.Ifthereisnowomaninthehousethentheorderof Awaken will be superuous. Takhsees on the instruction of (leave to sleep) is

incorrect. Similarlyinthesentence Honourwhoeverisinthehouse

andexpeltheoppressors.
Ifevenonenonoppressorremains,thenitwillbenecessarytohonour him,andthe Takhsees forexpulsionwillbevalid.Ifnononoppressor remains,thentherewillbenoconstituentof letohonour,which willrendertheorderofhonouringineective.Forthisreasonitwillnot becorrecttomakeTakhsees omtheexpulsion.Theobjectisthataer making Takhsees, there must be at least one constituent of `Aam remaininguponwhomtherulingcanapply.Itisnotpermissiblethat aftermakingTakhseesnotevenasingleconstituentremainsof`Aam. If the scale of `Aam is plural, then aer making Takhsees, there mustremainatleastthree or more constituents uponwhomthe rulingof `Aam mustapply,otherwise Takhsees willnotbevalid.This appliestowordslike . , , , Inthesentence: HonourtheMuslimsinthe

houseandexpeltheFujjaar.
There must be at least three Muslims remaining who must be honoured. If there are less than three Muslims remaining, then the order of Honour is superuous. In essence, Takhsees must not be such that there remains none upon whom the ruling of `Aam must apply.

CHAPTERNINE:THEDISCUSSIONONMUSHTARAK Mushtarakisthatsinglewordwhichisspeciedandusedfordierent things which are also of dierent type. For example the word, which is used to mean dierent things, sometimes it means sun, or girl,orgoldorspring.Eachmeaninghasadierentconnotation.Even theword whichcanmeanmenstruationandpaaki. TheRulingofMushtarak TherulingofMushtarakisthisthatoneshouldnotdecideonanyone meaningofthewordwithoutreection,andinvestigation.Oneshould carefullyreectonthecontextandchooseonemeaningwhichwillbe appropriateandsuitable.Whenanyoneparticularmeaningisfound with relevant proofs, then compliance and practice thereupon is Waajib.However,onewillnotbelookedonthatword,sinceitisnot absolute.AShar`iexampleofthisistheword, whichappearsin theQur`aanMajeed.Themeaningofthiswordcouldeitherbe haidh ortuhur.TheAayatstatesthatdivorcedwomanshouldwait(spendan iddatof)three . Now,basedonthisAayatshouldawomanwait forthree haidh periodsorthree tuhur periods?Boththesemeanings are complete opposites, hence one has to carefully reect on these meanings.Ifthemeaningistakentobe haidh thenawomanhasto waitthreefullhaidhperiodsforheriddattoendandlikeshewillhave towaitthreefulltuhurperiodsifthemeaningistakentobetuhur.The AimmaheMujtahiddeen have carefully reected upon this word.

ImaamAbuHanifah(rahmatullahalayh)hadoptedforthewordto meanhaidhinthiscontext. Whenonecarefullystudiestheword thenitwillbenotedthatit isapluralword,whichhastoconsistofatleastthreeconstituents.And the also, the word comes with it which is Khaas and further entrenchesthecountofthree.Itisclearthatpracticemustnecessarily bemadeonafullthree.Ifthemeaningistakentobehaidh,thenitwill be possible for a woman to practice on the full three haidh which followsherdivorce,butifthewordistakentomeantuhur(astakenby ImaamShaarahmatullahalayh),thenafullthreeisnotpossible,it willeitherbemoreorpossiblylessthanthree.Thishasbeenexplained inthediscussionofKhaas. Note: As long as a meaning for a Mushtarak word is not clear, reectionandinvestigationhastobemadeonit.Twomeaningscannot betakenforoneMushtarakword.Aswiththeexampleofitisnot possibletotakeboththemeaningsoftheword,becausethesemeaning aredirectoppositesofeachother.EvenifthemeaningsofaMushtarak wordarenotopposites,itwillnotbepermissibletotaketwomeanings atonce. CHAPTERTEN:THEDISCUSSIONONMUAWWAL Whenanyonewordofthe Mushtarak ispreferredandspecied,then thatwordisnowcalledMuawwal.Aeraparticularmeaninghasbeen found,thenthewordisnolongercalled Mushtarak. Likethewordin the Aayat was Mushtarak before the AimmaheMujtahiddeen has

reectedandinvestigatedit.AftertheMujtahiddeenhadspecifiedits meaning,thenitbecameMuawwal. A preferred meaning (zanneghaalib) is a ained by examining the scale of the word and /or by reecting on the context of the word. Muawwalisestablishedbymeansofzanneghaalib,hencepracticeon itisWaajib. However the preferred meaning is not in the category of absolute. There is the possibility that another meaning taken by another Mujtahid is correct. In summary, the ruling of Muawwal is zanni andnotQat`i (absolute). SECTIONTHREE:THESECONDTYPEINTHEDISTRIBUTIONOF LETTERS Thersttypeinthedistributionofle ersintheQur`aanMajeedwas regarding the context and meanings of words. This second type explainstheproofs,conditionsandstrataofthemeanings. Asfarasclearindicationsofspeechisconcernedtherearefourtypes; Zaahir,Nass,MufassirandMuhkam. Zaahir Thisisthatspeechwhoseimportiscleartothelistener,and itconveyssuchameaningtothelistenerwhichisnot(really)theintent ofthespeaker. Nass Thisreferstothatspeechwhoseimportandmeaningareeven clearertothelistenerthanthatof zaahir, becausethisisalsoactually theintendedmeaningofthespeaker,andthisistherealreasonforthe speechintherstplace.AShar`iexampleofzaahirandnass isfound

inthefollowingAayat, MakeNikahwithwhatyouareabletofrom InthisAayat,Allaah,hadconsentedtoamanmarryinguptofour wivesatthesametime.TheactualreasonforthisAayatistoshowthis limit. To marry more than four wives at a time is not permissible. Therefore,thisAayatis nass insofarasindicatingthelimit(offour). However, omtheword intheAayat,thelistenerunderstands thattomakeNikahispermissibleinIslaam,howevertheconsenttothe institutionofNikahwasnottheimportofthisparticularAayat.The permissionforNikahisevidentinitself. Mufassir This refers to that text whose meaning is even more evidentandclearerthannass.Theclarityissoplain,thattomakeany exceptions upon it (Takhsees) or to reect upon its import it superuous.TheAayat, ( Andfightwiththe Mushrikeen,allofthem), is nass insofarastheinstructiontoghtis concerned,becauseitwasrevealedtoshowthis.However,therewould haveremainedthepossibilitythatsomeMushrikeencouldhavebeen excluded. The word totally removes this possibility of any exceptions.ItdenotesthatallMuskrikeenareincludedinthisorder. Ruling of Mufassir Whateverrulingisestablishedfor Mufassir is absolute and certain, it must necessarily be complied with. There remainsnodoubtinit,exceptthepossibilityofnaskh(abrogation),i.e. thattherulinghasbeenabrogated. Muhkam When there is corroboration and clarity in a Mufassir text,andthepossibilityofabrogationdoesnotexist,thensuchtextis

thewomen;two,threeorfour.

classiedasMuhkam. Note: Thepossibilitiesofabrogationandinterpretationareremoved intwoways. Firstly if an Aayat of the Qur`aan Majeed shows a quality of Allah Ta`ala then it is Muhkam, because the Being and Qualities of Allah Rabbul Izzat will never change or diminish. For example, Indeed AllahTa`alaisawareofallthings. Therecanneverbeanypossibility ofthisAayatbeingabrogated.AnotherexampleisthatwhereourNabi said,JihaadiscontinuoussinceAllaah,sentmeuntilthelastof thisUmmatdestroysDajjaal. ThisHadithindicatesperpetuity.From thisweunderstandthattheinstitutionofJihaadwillnotbeabrogated. InthetwoabovementionedexamplestheAayatandHadiththemselves denote that their respective rulings and connotations will not be abrogated. Secondly, the possibility of abrogation of some rulings existed duringlifetimeofourNabi.Thispossibilityceasedwithhisdemise. The rst is called Muhkam Li Ainihi and the second Muhkam Li

Ghairihi.
PartOne Speech,regardingitsclarityisdividedintofourtypes.Therulingofthe four is this absolute in its indication of the Madlool. The level of absoluteness in all of them is the same, practice upon it is Waajib. However, as far as clarity is concerned Muhkam is the highest and Zaahir isthelowest.This isthereasonwhy inthesetypesthereisno

TaaarudheHaqeeqi. TaaarudheHaqeeqiiswhentwoproofsareplacedtogetherthenthey
reachthelevelofequality.Clarityisfoundinallofthese(fourtypes), some of a higher level and others lower. If there is a con ontation betweenanyofthemthenpreferencewillbegiventothehigherlevel.If there is a clear conict between two Aayats, where the rulings are dierent,then nass willbegivenpreferenceover zaahir,mufassar over nassand Muhkamover Mufassar.OnesingleAayatcancontain zaahir, nass,mufassarand muhkam. Butitisnotnecessarythatifitiszaahir itwillalsobenass. An example of a con ontation between zaahir and nass in the Qur`aan Majeed, And besides these (women) all the others are

Halaalforyou.
Aer mentioning about the mahram females, Allah Ta`ala says that Nikah is permissible with any other woman. The zaahir meaning is understoodtobetheconsentofmarriagetoanywomanbesidesthe mahrams,whetheritistenory,thisAayatdoesnotplaceanylimit. This Aayat is in the category of zaahir regarding its indication of generalconsent(tomarry). AnotherAayat MakeNikahfromwhatyouareableofwomen,two, three,four,stipulatesthelimitoffour.Thereseemsnowtobeaconflict between these two Aayats. The rst one giving general consent, whereasthesecondonplacesthelimitoffour.However,therstAayat is in the category of zaahir, and the second nass. Since nass has preferenceoverzaahir,itisestablishedthatmorethanfourwivesisnot

permissible. Anexampleofaconictbetweennass andmufassar NabisaidregardingtheMustahaadhah(womanwhobleedingdoes notstop), SheshouldmakewudhuforeverySalaat,andsheshould fastandperformSalaat. TheactualimportofthisHadithistoshow therulingregardingthe tahaarat (purity)ofthe Mustahaadhah, that as long as the blood continues owing how she should a ain cleanliness.Herwudhudoesnotremainintactsoitexplainshowshe should perform Salaat. The objective of this Hadith is to show that whenevershewishestoperformSalaatsheshouldrenewherwudhu. If for example, she performed her Zuhr Salaat with one wudhu and then during this same Zuhr time she wishes to perform any Qadha Salaat,thenitwillbenecessarytorenewherwudhu.Thisistheruling accordingtoImaamShaa(rahmatullahalayh). It is reported inanotherHadith, Sheshouldmakewudhuforevery Salaattime. From this wudhu it is established that she need not renewherwudhuforeverySalaat.Sheonlyhastorenewthewudhufor every Salaattime. With one wudhu during one Salaat time she may performasmany Qadha, NaorotherSalaatsthatshewishes.Thisis therulingaccordingtoImaamAbuHanifah(rahmatullahalayh). TherstHadithisnassformakingwudhuforeverySalaatthatisread, howeverthereisthepossibilitythatthewords forevery(Salaat)time canbeaddedormeant.Thesecondnarrationhasafurtherdilation where the timefactor is added. There remains no possibility in the

second Hadith. This is the reason why Imaam Abu Hanifah (rahmatullahalayh)preferredthesecondnarration,andhehastaken the implication oftime in the rstnarration and made it Muawwal, whichleavesnoconictbetweenthetwonarrations. Anexampleofaconictbetween Mufassir and Muhkam isfoundin theAayats,Andtakethetestimonyoftwojustmen omamongstyou (foryourdealings). FromthisAayatweunderstandthatwhoeveris just, he can be made to testify and his testication is permissible. Hencethepersonwhohasbeenlashedforslanderingachastewoman andrepented,canalsobetakenasawitness,becauseaerrepentance hecanagainbeclassiedasjust.However,inanotherAayat, Anddo

notaccept omthem(whoeverhasbeenlashedforslanderingachaste woman), testication, ever, we realise that such a person cannot be
used to testify in an Islaamic Court. Such a person forever remains unreliable.SincethissecondAayatis Muhkam, itispreferredoverthe rst. Parttwo Thediscussionontheoppositesofthesecondtype Thereisnocon ontationbetweenthecategoriesofthissecond type. Zaahir comes under nass and nass can be included in mufassir. It is necessary to dilate on the opposites of this second type so that their realitybecomesevenclearer.Itisnecessarytoknowtheoppositeofa thinginordertounderstanditbetter.Whoeverhasnotseendarkness willnotproperlyunderstandtherealityoflight.Inthefirsttype,each

oneofthecategorieswereoppositesoftheother,likeKhaasand`Aam. ThatwordwhichisKhaascanneverbe`Aam,andviceversa. Thosetwothingswhichcannotexisttogetheratoneplaceandtime, areoppositesofeachother.Theoppositesofzaahir,nass,mufassirand Muhkamarekhafi,mushkil,mujmalandmushabeh. Theoppositeofzaahiriskhafi. Khafi: This refers to that speech whose meaning, insofar as the dictionarydenitionisconcerned,isclear.Thereisnohiddenelement initasfarasitsscaleisconcerned.However,theconnotationofthis speech becomes unclear because of some inherent factor, besides its scale. Ruling A search and investigation mustbe madeto determine the objectof the kha.Khafa comesinawordtoindicateeithertogivestrengthor weaknesstothemeaning.IntheAayat,Cutothehandsofthemale andfemalethief, themeaningof saariq (thief)isclear.Itreferstothe personwhostealssomethingwhichisprotected,atthetimewhenthe custodian(owner)isunwary,i.e.heissleeping,etc.FromthisAayatwe understandthatthehandsofthesaariqshouldbecuto. However,theword saariq doesnotwhollyrefertosometypesofthe, like pickpocketing and kafan theft. According to the literal denition,thesetypesoftheftarealsoreferredtoas saraq, becausein reality theft is taking place. But, in the also there are degrees of strengthandweakness.The(Arabic)termsarealsodierent(forthe dierent types of the). The word refers to a pickpocket and

referstoonewhosteals kafans. Inreality,thereissome khafa in theirthe,hencesomeinvestigationneedstobecarriedoutbeforethe punishmentofthe(saraqa)ismetedouttothem. Aer investigating, we realise that the reality of the is strong in a pickpocket,becausehestealsfromsomeonewhilsttheyareawakeand intheirpresence.Therealityoftheftisweakerinakafan thief,because thereisnorealprotectionforthekafanofthedeceased. Since the perpetration of the pickpocket is greater than that of a normalthe,hedeservestohavehishandcutoallthemorethana normalthief.Whereasthehandofakafanthiefwillnotbecutoffsince hiscrimeislessthantheothers.Itisnotnecessaryorbindingthatthe punishmentwhichismetedouttoathiefforanormalthe,bealso metedoutforalessercrime.Sincethereisadoubtinmetingoutthe punishment, the hand of a nabbaash will not be cut. Some other punitivemeasurewillbemetedouttohim. Theoppositeofnassismushkil Mushkil: Mushkil is when the khafa (ambiguity) is found in the actual scale. The khafa of mushkil is greater than that of kha. The realityof mushkil isnotfoundbymereinvestigation.Thereisaneed forreectionanddeliberationalso.Therearemanypossiblemeanings to be found for one mushkil, where every one of them could be the correctone.Itislikeapersonwhochangeshisfeaturesanddressand mingles in a crowd. In order to nd him, rst a search has to be undertaken and thereaer he will only be recognised aer some deliberationanddetection.

Ruling: The ruling is that aer investigation, reection and contemplationisalsonecessary,anduntilnocertaintyisascertained, oneshouldholdthisbeliefthatwhateverAllaah,meant(inthattext) thatisHaqq. AnexampleisintheAayat,Yourwomenarelikeplantingeldsunto you.Thereforegotoyourplantationshoweverplease. Theword (annaa however),inthisAayatis mushkil. Thiswordalsocomesin place of to denote place, like in the Aayat, ( O Maryam!) From where did you get this (outofseason uits)? This wordalsocomesinthemeaningof ( how),asintheAayat, How amIgoingtobearachild? The issue here is how this word will be interpreted in the Aayat in question.Ifthetranslationistakenasbeingthesameas thenit willmeanthatapersoncanhaveintercoursewithhiswifethroughany opening he wishes, ont or back. That is, even sodomy will be permissible,Nauthubillah!Ifthemeaningistakentobeasthenit willmeanthatjustasintercoursethroughthe ontispermissible,so will it be permissible to enter through this way in any method and mannerdesired.Thatis,itisnotnecessarytohaveintercourseinany xedposition. Now,aersomecontemplationandthought,werealisethatonlythe secondoptionispossibleandpermissible.Thereasonbeingthatthe word ( plantingeld) isusedintheAayat,andaplantingeld yields uits and vegetation. Similar with intercourse. The object of having intercourse is to yield crops in the form of children.

Procreation is the objective, and this can only be realised when intercourse is enacted through the ont passage of the wife. Intercourse om the back passage (anus) is useless in procreation. Also, if the word is taken to mean then the use of the word intheAayatwouldbesuperuous,andweknowthatnoSpeech ofAllaah,issuperuousorwithoutwisdom. Theoppositeof Mufassir is Mujmal. Mujmal: Thisiswherethe khafa isevenmoreintensethan Mushkil. The clarity of meaning and import in Mufassir is of a high level, similar is the level of khafa in mujmal. The import and meaning of mujmal issuchthatitcannotbeunderstoodorfathomedwithoutthe dilationandclaricationofthespeakerhimself. There can sometimes be a unication of the various options in meaningsofthemujmal. Sometimes the meaning and import of a mujmal word can be a seldomlyusedone.ForexampleintheAayat,Allaah, says, Indeed manhasbeencreatedhallo`aa, theword haloo`aa isastrangeand seldomlyusedword,whosemeaningisunknown,hence mujmal. The meaningofthisisexplainedinthefollowingAayat,whereAllaah, says, Whenanycalamityaictshim,hefears(hecontinuouslyturns

to Allaah, and plots and plans to remove the calamity), and whenevergoodnessbefallshim,heholdshishands(becomesmiserly andunappreciative). Sometimes the meaning of a word can be mujmal owing to the fact

thatthespeakershistheusageofthenormal zaahir meaningofthe word to be a lesser used meaning. For example, the words, Salaat, Zakaat and Riba, which according to the dictionary, mean; supplication, purify and to increase, respectively. However, Allaah, has taken them to mean specic things. There are three types of mujmal. Allthreearenotdiscernablewithouttheexplanationofthe speaker. Ruling:TherulingisthatwhatevermeaningAllaah, hadintended forthatword,itisHaqq,andweacceptitfully.Weshouldpatiently beartheunclarityinmeaninguntilthespeakerhasclariedit.Ifthe speakerwishesthenhewillclarifyitandifaerthisclarication,there isneedforfurtherreection,thenitshouldbecarriedout. Mutashaabeh: Thisistheoppositeof muhkim. Thisreferstothose words whose true meaning can never be determined by logic or intellectuallyinthisworld.Toinvestigateandreectonthesewordsis alsouseless. Ruling:Therulingforthistypeofwordsisthatthereshouldalwaysbe silencemaintainedregardingtheirmeaning.Weacceptthatwhatever theirmeaningis,thereistruthinit.Forexample,( AleefLaam Meem). We accept that only Allaah, alone knows their true meaning. SECTIONFOUR:THETHIRDTYPEINTHEDISTRIBUTIONOF LETTERS(i.e.Themethodofusageoftheletters) Aerthemeaningofawordisspecied,theninsofarastheirusageis

concernedtherearetwocategories; haqeeqat and majaaz. Beforewe discusstheimplicationsofthesetwocategories,weneedtoknowthe meaningofwada` (specication). Wada`: A denite meaning should be specied for a word in such a way that whenever that word is spoken, then its meaning should be understoodwithoutcontext.Thereareafewtypesofwada`. Wada` Lughwi If the meaning of a word is in accordance to its dictionary usage. For example, the word which according to the dictionarymeans,liontheanimal. Wada`Urfi Khaas This is where a particular grouphave specied themeaningoftheword.Forexample,thewordwhichaccording totheexpertsofArabicgrammar,meansawordwhichdenotestense andhasmeaning. Wada`Urfi`Aam Thisiswherethegeneralpublichavecoinedthe usage of a word. For example, the general people have specified the word torefertofourleggedanimals. Wada`Shar`i ThisiswheretheShaar`i(Allaah,)hasspeciedthe usage of certain words, like Salaat, which denotes a specic form of ibaadatintheShariah. In all the above categories of Wada`, the actual word is called the Maudoo`anditscorrespondingmeaning,theMaudoo`Lahu. Haqeeqat: When the speaker uses a word for that meaning which is Maudoo` lahu (speciedinonewayortheother)forit,thenwesay thatthewordisthe haqeeqat ofitsmeaning.Forexample,whenitis said,Thelioncame,theninsuchacasearealanimallionismeant.

Majaaz: Whenthespeakerusesawordtomeansomethingotherthan theMaudoo`lahumeaning,thenwesaythatthewordismajaaztoits meaning. For example, if it is said, The lion came, then in this
sentencesomebravepersonismeantbytheuseofthewordlion. PARTONE:THEDISCUSSIONONHAQEEQAT Therulingofhaqeeqat The ruling is that the Maudoo` lahu meaning is established for the word. For example, in the Aayat, O you who believe, make Ruku, Allaah, intends that the believers make the physical act of Ruku. Thisiswhatisdesiredofthem. Note #1: Any word, be it khaas or `Aam, its usage can be in the contextofhaqeeqat.Forexampletheword ( meaning lion) is khaasandcanbeusedashaqeeqatandtheword ( meaning manylions)whichis`Aamcanalsobeusedinahaqeeqatcontext. Note#2:Whenanywordisused,thenitsmeaningshouldbetakenas the Maudoo`lahu meaning,aslongasitispossibletopracticeonthis meaning. If for any reason it is not possible to practice on this meaning,thenthemeaningcanbetakenas majaaz,andthemeaning istobetakenasghairMaudoo`lahu.Forexample,thesentence, The lioncamewillbetakenasreferringtoarealfourleggedlion,andthe sentence, The Lion recited will be taken to refer to some brave person. Note #3: One should remember that it is not proper to negate the

Maudoo` lahu meaning of a word. For example, it would not be

correct to say for a real lion. However if it is said as an exaggeration, then that is something else. It is correct to negate the wordifithasaghairMaudoo`lahumeaning.Itwillbecorrecttocalla bravemanalion,anditwouldbecorrecttosay inthis context.Afatheriscalledsoitwouldbeincorrecttosay . Agrandfathercanbecalled majaazan, anditwouldbecorrectto say inthiscontext. Note #4: Any word can be used either in its haqeeqi or majaazi context,itcannotbeusedtomeanbothatthesametime.Forexample, itcannotbemeant, Dontkillthelionandbraveman bysaying . Onecannotuseasinglescaletoindicatebothmeanings atthesametime.Inthesameway,theusageofonewordcannotbe usedtomeanbothhaqeeqiandmajaazimeaningsatthesametime. Note #5: Sometimesa majaazi meaningofacertainwordbecomes so vogue that whenever the word is spoken the majaazi meaning is accepted.Thisistosuchanextentthatthe haqeeqi meaningbecomes incorporatedintothemajaazi meaning.Insuchacase,therewouldbe no harm if both words are meant when it is used. However, to purposely unite the two usages would be incorrect. For example if someonesays, Iwillnotputmyfootinthehouseofsoandso, then the haqeeqi meaning of the house of so and so would be his own house and the haqeeqi meaning of foot would be naked foot. However,incommonusage(majaazan),thehouseofsoandsowould refertohislivingquarters,andfootwouldmeanenter.Sotheobject

ofthissentenceisthatthespeakerissayinghewillnotentertheplace wheresoandsolives,beitwithhisnakedfootorwithshoeson,orbeit hisownhouseorrented.Whetherthespeakerentersthehousewith shoesonornot,hewillberegardedashavingbrokenthepromise. Note #6: Whenthe haqeeqi meaningbecomesadicultissue,i.e.it is Haqeeqat Muta`azzirah, or the haqeeqi implementation is not dicultbutthenormalandhabitualusageofthatwordismeantin majaazi context,i.e.haqeeqimahjoora, thenthemajaazi meaningwill betaken. Anexampleof haqeeqimuta`azzirah Whenapersontakesanoathasfollows, I takeanoathin Allaahs ,Name, I will never eat from this datepalm, then if he eats the leavesorbarkofthetreehewillnothavebrokenhisoath,whereasin realityheissupposedtohavebrokenit.Inpracticeitisdiculttoeat the leaves or bark of the tree, hence the statement of the speaker is takentomeanthenormandthatwhichisnotdicult.Thereforein this case, the majaazi meaning is taken and the statement will be takentomeanonlythedatesthemselvesandnotanyotherpartofthe tree. Anexampleof haqeeqatmahjoora Whenapersontakentheoath,ItakeanoathintheNameofAllaah, that I will never place my feet in Zaids house, then if this person standsoutsideZaidshouseandplacesonlyhisfeetinZaidshouse, theninrealityheissupposedtohavebreachedhisoath.Thisaction

will also not be dicult to do, but in normal speech the statement Will not put feet in refers to entering and not in the literal sense. Therefore in this case also, the normal usage will be taken into consideration and this person will only be regarded as having breachedhispromiseifheentersZaidshouse. Note#7:Sometimesthehaqeeqatisnottotallyleout,itisused,but the majaazi meaning has gained greater popularity amongst the masses.Orthe majaazi meaningistheonethatcomesrsttomind when the statement is made. In such circumstances, Imaam Abu Hanifah (rahmatullah alayh) gives preference to haqeeqi meaning, whereas Saahibain (rahmatullah alayhima) opt for the majaazi. For example,ifapersonsays, ItakeanoathinAllaahs,Name,Iwill noteatofthiswheat,thentherealityisthathewillnoteatthepodsof thewheatplant.This haqeeqi meaningisalsoacceptableandinuse. Peopleroastthewheatpodsandeatthem,sometimestheycrushand chewthem.Therefore,accordingtoImaamSaheb,ifthispersonroasts andcrushesthepodsofwheatandeatsthemhewillberegardedas having breached his oath, and not by eating the bread which was madeusingthiswheat.Saahibain,ontheotherhandtakethemajaazi meaningandsaythatifthispersoneatsthebreadmadeofthiswheat, hewillhavebreachedhispromise.Oraccordingto Umoomulmajaaz, apersonwillhavebreachedhisoathifheeatsthebreadofthiswheat orifheeatstheroastedandcrushedpods.

PARTTWO:Thediscussiononthecontextofleavingoutthe

haqeeqat
Since we have realised that sometimes the haqeeqat is le out or mahjoor,thenitisonlyappropriatethatwealsoknowthecontextand contributingfactors.Haqeeqat isleftoutduetofivefactors: 1. When the context is something which is vogue or the norm. For example, when a person says, I take an oath in the Name of Allaah,thatahajjisbindingonme, thenthe haqeeqi meaningof hajjistointend,butaccordingtotheShariahhajjisthenamegivento aspecicibaadat.SinceinanoathaShar`irulingissought,therefore this majaazi meaningofthewordhajjwillbetakenandthe haqeeqi meaningwillbeleout. 2. Theworditselfissuchthatwhenthe haqeeqi meaningisle out,theelementsofthele ersofthewordbecomethecontext.Thereis noneedforanexternalcontext.Thisoccursatsuchaninstancewhen suchameaningistakenforawordwhereitsconstituentsarenotof thesametype.Someconstituentshavesomuchintensitythattheyno longerremainaconstituentofthewordandsomehavesuchweakness thatitisasthoughtheynolongercanbeclassiedasaconstituentof theMaudoo`lahu. An example of those constituents whose meaning is more intense/greaterthantheMaudoo`lahu Theword (fruit)isutilisedforthosethingswhichareeatenfor sweetness, taste and vigour. Watermelon, sweetmelon are also

constituentsofthisword,soaregrapes,pomegranatesanddates. Together with sweetness and taste, dates, pomegranates and dates provide nutrition and sustenance. A person can survive by only eating grapes,he willnot starve.However,by eating watermelonor sweetmelon, a persons hunger will not be satiated. This is not a substitute for food. It is only eaten for its taste. Grapes, dates and pomegranateshavemorethanthenormaldefinitionoffruit,anditis asthoughtheyarenotevenconstituentsoftheword uit,butrather theyfallunderthecategory of foodstuff. Therefore if anyone makes thefollowingoath, ItakeanoathinAllaahs,Name,Iwillnever eatfruit(faakiha),thenifheeatspomegranatesordates,thenhewill nothavebreachedhisoath,becauseitisasthoughtheseitemsarenot classied as uits. The word fakihah will only apply and refer to tastefulandpurefruits. An example of those constituents whose meaning is less intense than theMaudoo`lahu Theword (meat)originatesfromthewordwhosemeaning is something sharp and forceful. Since meat constitutes blood which has the quality of force, hence meat also shares this quality, which givesrisetotheword formeat.Theword is used for thatthingwhichhasvigourinit. Meatismadeupoftwoconstituents;oneisthemeatoflandanimals andtheotherofseaanimals.Themeatoffishisalsocalled asit ismentionedintheAayat . However, the meat of fish is so deficient (according to the initial

definitionofmeat)thatitisasthoughitdoesnotevenfallunderthe classificationofmeat.Inreality,afishdoesnothaveblood,becausea creaturewhichhasflowingbloodcannotsurviveunderwater. Hence,ifapersontakestheoath,ItakeanoathonAllaahs,Name, Iwillnevereatmeat,thenifheeatssh,hewillnothavebreachedhis promise. 3. Sometimesthe haqeeqat isleoutbecauseofsuchacontext whichisnotpartofthe haqeeqat butitisadjoining.Forexample,if someone says, Divorce my wife, if you are a man, then in reality (haqeeqat) heismakingsomeoneelsehisrepresentativeindivorcing his wife. However, the adjoining words, if you are a man, make it apparent that the object of the speaker is not to give the choice of divorcetothelistenerbutrathertomakeevidenthishelplessnessand alsototeasehim. Similarly,thewordsofAllaah,, Andwhoeverwishes,hemaybelieve Allaah, is giving the choice of believing and not. However, the adjoining context of Indeed, We have prepared for the oppressors, The Fire, makes us realise that the haqeeqi meaning is o be abandoned.Awarningissoundedforku . 4. Sometimes the haqeeqi meaning is le out owing to an adjoiningsentenceofthespeakeroraspecicintention.Forexample, apersonmaysaytohiswifeinarageofanger, If you go out, you

andwhoeverwisheshemaymakeku .Indeed,Wehavepreparedfor the oppressors, The Fire. The haqeeqi import of the Aayat is that

aredivorced.

Thehaqeeqimeaningisthatwheneverthewifeleavesthehomeaerhe said this, she will be divorced. However, the state of anger of the husband is taken into account and this statement is taken to only meanthepresentsituation.Logicdictatesthatwhenhisangercools,his intentionofdivorcenolongerholdsifshegoesout.HisconditionofIf yougoout holdsgoodonlyforthedurationofhisanger. 5. Sometimesthespeechdoesnotevenwarrantbeingtakenwith its haqeeqi meaning.Thecontributingfactortothiswillbethereason thisstatementwasmadeintherstplace.LikethestatementofNabi , Indeedactionsare(based)ontheirintentions. The haqeeqat of this sentence is that the existence of actions depend on their intentions, whereas many actions are carried out by the hands, feet, etc.andthereisnointentiona achedtherewith.Therefore,werealise thatsomethingismissing omthissentence,andthatisthefollowing, Goodactionsandevilactionsare(based)ontheirintentions. Ifthe intentionisgood,thentheactionisgood,eventhoughitmayseembad on the external. Likewise, the action is bad if the intention is bad, regardless of how nice it may appear externally. It is apparent that somepartsaremissinginthissentence. AlsointheHadith, Mistakesandforgetfulnesshavebeenlied om myUmmat, itappearsaccordingtothe haqeeqi thatthisUmmatdo notmakemistakesnorforget.However,thisisnotthemeaning.The meaning of this Hadith is that the sins commi ed in error or forgetfullyareoverlooked(byAllaah,).Theyareforgiven.Theywill notbereckonedforintheAakhirat(hereaer).

PARTTHREE:THEDISCUSSIONONMAJAAZ The denition of majaaz has been discussed previously, where the ghair Maudoo` lahu meaning is taken instead of the Maudoo` lahu meaning. That is, if another meaning is to be used for a word instead of the haqeeqi meaning, then there has to be some sort of connection and relationbetweenthismeaningandthe haqeeqi meaning.Ifthereisno connection between the two meanings, then this cannot be called majaaz. So if for example someone says, sky and means the earth, thenthisistotallyincorrect. Insofar as this connection is concerned there are two types. This connectioncanbeeitherinformormeaning.Ifitisinformthenitis calledMajaazMursal andifthisconnectionisinmeaningthenitis termed,Isti`aara. The meaning of the connection being in form is that externally and apparentlythereappearstobeaconnectionbetweenthetwo (majaaz andhaqeeqi),withoutanymedium.Itisalsoclearthatthereisnoneed for any other factor wherein the connection needs to be sought. However,thereisnoneedforthesetwotobeinextricablylinked,where they cannot be separated, like rain and the clouds, where these two havesuchastrongbondinform,thattheyareregardedasone.Itis however, possible for there to be clouds and no rain. This is a discernable material example. A Shar`i example would be the acquisition of mielkemut`a (right of cohabitation) which goes togetherwithmielkeraqaba(ownershipofaslavewoman).

Aconnectioninmeaningmeansthatthetwothingsdependonathird thingfortheirconnection,andalsothatthetwothingssharethesame quality.Forexample,lionandabraveperson,bothsharethequality ofvalour.Otherthanthis,thereisnoouterconnectionbetweenthetwo. The Shar`i reality of a connection in meaning is that one of the two thingsmusthaveaspecicShar`iconnotation,andthesecondthing should share some similarity. For example, sadaqah (charity) and hibah(gi).Sadaqahmeanstomakesomeoneelsetheownerof(ones) wealthwithoutanyexchange. Hibah alsohasthesamemeaning.Both sharethequalityofpassingownershipwithoutanyexchange(ofgoods orbenet).Thereisaconnectionbetweenthetwoinmeaning.Thisis whyitwillbepermissibletointerchangebetweenthetwowords.The dierenceisthatsadaqahissuggestiveofmercyandbenevolence,and it shows some sort of disgrace for the recipient. Whereas hibah suggestshonourandaection,andboththegiverandtakerdeemita sort of pride. There are 23 scenarios/types under the banner of

MajaazeMursal:
Ifthereisaconnectionofreason(causeandeect sabab and musabbab)betweenthetwo.Inthiscasetheonecanbeapplicableto theotherandviceversa.Forexample,rainandgreenery/vegetation. Rainisthecauseofgreeneryandgreeneryistheeectofrain.Itwill bepermissibletosayrainandrefertogreenery. 2. Itispermissibleforthemusabbabtobeapplicabletothesabab. For example, liquor is the musabbab and grapes are the sabab. Thereforeitwillbepermissibletorefertograpesandmeanliquor. 1.

An example of this is the Aayat, Indeed I saw myself squeezing

liquor(grapes). 3. Sometimes the connection between the two things is by part

andwhole.Onethingisthewholeandtheotheraportion.Inthis casethewordfortheportionmaybeusedtorefertothewholewhich is the haqeeqat. For example, to say nger and mean ngertip, would be correct. An example is in the Aayat, They place their

fingersintheirears. 4. The part is mentioned meaning the whole. For example, the wordneckcanbesaidtomeanthewholebody,asintheAayat,The freedomoftheneck(slave). 5. Twothingswhoseconnectionisinextricablylinked(laazimand malzoom).Theinferenceoftheoneindicatestheother.Forexample,
somethingthatspeaksandsomethingwhichindicatesspeech(i.e.its existence gives a message). For example, in the statement, EverythingspeaksoftheexistenceofAllaah,,theindicationisto themessagefoundineverythinginexistenceandnottoeverything actuallyspeaking,becauseeveryexistingthingdoesnothavetongue. 6. The u erance of the one (malzoom) indicates the other (laazim),likeifitissaid,Tightenyourtrousers,thenthelaazim is meant, which is Keep away from women. Therefore it will be permissibletosay, Tightenyourpants toindicateprecaution om cohabitation. Words similar to this are mentioned in the Hadith Shareef regarding the last ten days of Ramadhaan, where Nabi abstained omcohabitationwithhiswives.

7. Wheretwothingshavetheconnectionofbeingconditionaland general. It is permissible to state the conditional meaning the general, like using the word which means a camels lips to indicatethelipsofanylivingthing. 8. Tostatethegeneralandmeantheconditional,likesayingday ()tomeanTheDayofQiyaamah.AsitappearsintheAayat,To

whombelongsTheDay.
9. Where two things have the connection of `Aam and Khaas, and to mention the khaas meaning `Aam, like saying (speakingbeing)and meaninganimal. 10. Tospeakthe `Aam andmeanthe Khaas, likesaying andmeaningHadhratJibraeelandMikaeel(a). 11. Where two things have the connection of Idhaafat (possession), when one is excluded and the other is used in its place. For example in the sentence, Ask the village, the word inhabitantswasexcluded.Itwassupposedtohavebeen,Askthe inhabitants of the village. In this case, the one word was left out andreplacedbytheother. 12. This is where the possessed thing is excluded, like in the sentence, The slave was hit, the word Zaid was left out. It was supposedtobe,Zaidsslavewashit. 13. Where two things have a neighbourly connection, and the one is meant for the other, like The drain/gutter ran. Here is meantthatthewaterran. 14. Wheretwothingshaveaadjacentlikeconnection.Thatis,to

state the quality with which something is adorned, like to call a studentofDeenfaadhil. 15. Where the quality whereby something was described in the past, it is done so in the present as well. Like calling a fatherless adultanorphan. 16. Wheretwothingshavetheconnectionofonebeingaholder and the other the held. So to mention the holder and mean the held,forexample,tosayglassmeaningwater.Soifapersonsays, Givemeaglass,thenhemeanstogivehimaglassofwater. 17. Tomentiontheheldandmeantheholder,likesaying,Hehas reached the Mercy of Allaah, meaning he has reached Jannat, whichistheplaceofAllaahsmercy. 18. Where two things have the connection of instruments. Like thetongueistheinstrumentofspeech.Forexampletosay, Long tongue means a person speaks too much, or to say, His tongue movesexcessively,i.e.hespeakstoomuchalso. 19. Where two things have the connection of one being a substitute/alternative for the other. Like saying, blood and meaningdiyat(bloodmoney). 20. Wheretwothingsareoppositesofeachother,andtheoneis mentionedtomeantheother.Likesaying,blindtomeanaseeing person. 21. To add an extra letter, like in the Aayat, (ThereisnothinglikeHim(Allaah,),theletter isextra. 22. Foranylettertobeexcluded.Forexample,intheAayat

 theword isleftoutwhichcomesafterthe . 23. To use a common noun in a positive sentence to denote generality.Forexample,intheAayat it shouldbe. Thediscussionon Iti`aara Whenthereisaconnectioninmeaningbetweentwothings,thenitis called Isti`aara. For example if it is said, I saw a lion shooting an arrow, then a brave person is meant. The quality of valour and braverywhichisoutstandinginalion,isalsousedtodescribeabrave person,becausetheysharethisquality. In Ista`aara one is called Mushabbah, like the brave person in the aboveexample,andtheotheriscalled MushabbahBehe,whichwillbe thelion. Theconnectivemedium (`alaaqatashbeeh) willbebravery.Therewill also be a contextual factor which indicates to the connection and whereby one will recognise Isti`aara. In the example, this would be shooting an arrow, because it is obvious that a lion cannot shoot arrows,sothewordlionmeansabraveperson. PARTFOUR:TheRulingofmajaaz Therulingisthatwhatevermeaning ghairMaudoo` directs,thatwill beestablishedandcompliancewillbeaccordingly. Note#1:Majaazcanalsobekhaasor`Aam.Forexample,thesentence, I saw the lion shooting an arrow is Khaas and I saw the lions

shootingarrows,is`Aam.
Note#2:ThisisalsopossiblethatthewordisKhaas andthemajaaz is `Aam, because the generality (being `Aam) in majaaz is due to the ghairMaudoo`lahumeaning.Forexample,theword (ameasure ofawoodencontainer)is khaas. Itwillbepermissibletosellone saa` fortwosaa`.However,wheneveronementionsthewordsaa`,thenthe actualcontainerisnotmeant,infact,whateverisbeingweighedinthe saa` ismeant.Likeitissaid, Givemeonesaa`wheat. Nowsincethe mentioningoftheword saa` meansthecontentsofthecontainer,itis majaaz.Whenanythingwhichismeasuredinthesaa`isspokenabout then this is majaaz `Aam, even though the word saa` is khaas. For example,Nabisaid,Dontsellonedirhamfortwodirhams,orone saa` for two saa`s now in this Hadith the word saa` indicates to anything that is weighed and not the actual saa` container. That is, whenever the same type of goods are transacted in they must be of equalweights.One saa` ofwheatcannotbeexchangedfortwo saa` of wheat.Nowinthiscontextthewordsaa`is`Aaminitsusagealthough itisakhaasword. Note #3: Sometimes a word can be haqeeqi from one aspect and majaazi from another. When a word shifts from its dictionary meaningandtakesonanothermeaning,thenwecallit Manqool. If thismovementofmeaningisfromthesideoftheShariah,thenwesay itis ManqoolShar`i. Ifthismovementinmeaningisexecutedbya group,thenitiscalledManqoolIstilaahi.Ifthischangeinmeaningis duetocommonusage,thenwecallis ManqoolUrfi. Liketheword

Salaat insofar as its dictionary definition it means dua (supplication),butaccordingtotheShariahthiswordisnowusedto indicatetheIbaadatofSalaat. Note #4: When the usage of the haqeeqi meaning of the word is rare, then the word becomes used primarily in its majaazi context. And ifthis majaazi usage becomes very common, then this majaazi meaningwillbecomehaqeeqi. Note #5: Whenawords majaazi meaningbecomessovogue,that wheneverthewordisspoken,themajaazimeaningimmediatelycomes tomind,thenitiscalledMajaazMuta`aarif. Note #6: This entire discussion was regarding the haqeeqat and majaaz ofindividualwords.The haqeeqat ofsentencesreferstothe connectionoftheverbtothe haqeeqifaa`il (doeroftheaction).For example, Allaah, has grown the vegetation. The meaning of majaaz in the context of sentences is when the verb is connected to somethingotherthanthe haqeeqifaa`il. Forexample, Therainhas grownthevegetation.inthiscasetherainistheapparentcause. Note #8: Ifthemeaningofanywordistakentobeanythingother than the Maudoo` lahu meaning, and there is no connection or correlationbetweenthetwomeanings,thenthisiscalled, Murtajal. Thiswordisalsothehaqeeqatofthisothermeaning.Itsusagehasnow beenspeciedforthisnewmeaning.

PARTFIVE:THEDISCUSSIONON SAREEH AND

KINAAYAH
Whether a word is haqeeqi or majaazi, it can either be Sareeh or

kinaayah. Sareeh
Thisisthewherethewordisabsolutelyclearinitsimport.Thereisno ambiguity or other possibility, whether it is haqeeqi or majaazi. Regardlessof whatcontext the word is used, its commonusage and clarity leaves no doubt in its import and connotation. For example, whenapersonsaystohisslave, Youarefree ortohiswife, Youare divorced, thenaccordingtotheShariah,thesewords,owingtotheir common usage and clarity are Sareeh and they leave no doubt or alternativepossibility(tomeaning). Ruling There is no need for any intention to be present for the eect of a sareehstatementtooccur.Therulingwillbeasthespeechstates.That is,(asintheaboveexamples)theslavewillbe eeandthewifewillbe divorced.Thiseectwilltakeplaceevenifthesestatementscometothe tonguewithoutanyintention. CHAPTERFIVE:THEFIFTHTYPEINTHEDISTRIBUTIONOF LETTERS Withregardtothetypesofle ersandthewaytheyeecttherulingsof theShariah,therearefourcategories;

`Ibaaratun Nazm, Ibaaratun Nazm, Dalaalatun Nazm and Iqtidhaa`unNazm. IbaaratunNazm Ifthewordfullyindicatestothe Maudoo`lahu meaningorpartially,
anditisalsothespeakersactualobjective,thensuchanindicationis called Ibaaratun Nazm. It is also called Ibaaratun Nass. Such an indicationwhichestablishesarulingiscalled ThaabitBeheIbaaratun Nazm.WhenaMujtahidprovesanyrulingwiththisindication,thenit iscalledIstidlaalBeIbaaratunNass.

IshaaratunNazm
Ifthewordfullyorpartiallyindicatesthe Maudoo`lahu, butitisnot theactualobjectiveofthespeaker,thenitiscalled IshaaratunNazm, which is also called Ishaaratun Nass. If any ruling is established therebyitiscalledThaabitbeIshaaratunNazm. An example of Ibaaratun Nazm is, (A h of the booty is for) The

Fuqaraa Muhaajireen, those who were taken out of their homes and wealth.(Thekuaarannexedtheirwealth).TheobjectofthisAayatis
toshowthattheFuqaraaMuhaajireenareworthyofa1/5ofthespoils of war. Their share has been compulsorily stipulated. This has been established om the text of the Qur`aan Majeed. This ruling is established by Ibaaratun Nazm. It is also termed Thaabit bin Nassil

Istilaah.

Anexampleof IshaaratunNass(Nazm) isthestatementofAllaah,,

And(itisbinding)onthefathersofthe(breastfed)children,their (mothers)maintenanceandclothingwithgoodness(infairmeasure).

TheobjectiveofthisAayatistoshowtheobligationofthemaintenance of women by their husbands. However the words which describe the fathers, MouloodilLahu, indicatesanothermeaning,whichisnotthe actualimportoftheoriginalsentence.Thispartindicatesthespecial relationshipthechildrenhavewiththeirfathers.Fromthiswerealise thatthecauseofthechildbeingbornisthe(biological)father(whois responsibleforthemaintenance).Ifthemerewordabweretobeused thenitwouldnothaveconveyedthismeaning.Fromthiswerealisethat thelineageofthechildisestablishedthroughthefather.Ifthechildis ArabianandthemothernonArabian,thenthechildwillbeArabian. This(showingthelineageofthechild)wasnottheactualobjectiveof thisAayat,hencethisisknownasIshaaratunNass(Nazm). Anotherexampleof IshaaratunNass istheAayat, Cohabitationwith

your wives has been made permissible for you, during the nights of fasting(inRamadhaan). TheactualobjectiveoftheAayatistoshow
thatcohabitationwithoneswifeispermissibleduringanyportionof thenightsofRamadhaan.Evenduringthemostla erportionofthe night. However, cohabitation during the last portion of the night would necessitatebathingonlyaer SubhSaadiq. Thiswouldmeanthatthe rst few moments of the fast would have to be spent in the state of majorimpurity(janaabat).Fromthisweextracttherulingthatthereis noharmtoafastiftherstportionofitisinthestateofjanaabat.This rulingisnottheobjectiveofthisAayat,itisaconnotationalmeaning. This is ascertained through Ishaaratun Nazm. That ruling which is

extracted through Ishaaratun Nazm is sometimes a portion of the Maudoo`lahumeaningandsometimesitisintegrallylinkedtoit.

DalaalatunNazm
Wherethereissuchacauseinthe Maudoo`lahu meaningofaword, that without any reection, the listener immediately discerns it, and this cause is the basis of the ruling of this Maudoo` lahu meaning. Also,ifthiscausewereinsomeothercontext/place,thentooitwould yieldorindicatethisruling.Thisindicationisalsotheobjectiveofthe speaker. This indication of the ruling of the word, which is not mentioned is called Dalaalatun Nazm. For example, Allaah, says, And do not say to them (your parents), oof. From this Aayat we ascertainthatchildrencannotevensaythewordooftotheirparents. Thereispainandhurtcausedbytheusageofthewordoof,henceto usethiswordisimpermissible.Sothiswordoofalsoindicatesthatitis impermissibletohitparents,becausehi ingwouldcauseevengreater pain and hurt. Therefore the word oof is Dalaalatun nass for the rulingofimpermissibilityofhi ingonesparents.The Hurmat (being made Haraam) of hi ing parents is established through Dalaalatun

Nazm(ThaabitbeDalaalatunNazm). IqtidhaaunNazm
Iftheindicationofawordisonapreceding Maudoo`lahu meaning, whose acceptance and establishment was necessary in the rst instance.Withoutthis,the Maudoo`lahu meaningwouldbeincorrect according to the Shariah. That is, the Maudoo` lahu meaning is dependantonthisnecessity(ofacceptingapreviousindicativeruling).

Thenthe Maudoo`lahu willbethenecessarycorollaryofit.Theword beingindicativeofapreviouscorollaryiscalled IqtidhaaunNass. For example,ifamansaystosomeone,Freeyourslave omme(i.e.onmy behalf). How can the slave of the listener be eed on behalf of another? Freedom must come om him, theowner. Freedom means theseparatingofthefe ersofownership.Sincethespeakerisnotthe owner of the slave, then for him to ee the slave is not possible. Therefore in this case, for this statement of the speaker to be valid, thereisaneedforsomepreviousShar`Icorollary.Theobjectiveofthe speakersstatementis, Sellyourslavetomeforathousandandthen become my representative in eeing it. This is called Iqtidhaaun Nazm where the speakers statement needed a precedingcorollary.Anexampleof IqtidhaaunNazm intheQur`aan Majeed is the Aayat referring to the h portion of booty for the Fuqaraa Muhaajireen. The object of this Aayat is to show the portion applicabletotheMuhaajireenFuqaraa.ThewordFuqaraaindicates thatthesepeoplehavenothing.Theyownnothing.Butthenextpartof theAayatsays, omtheirhomesandwealth,andthisindicatesthat they do own something, so how can they be Fuqaraa? This word Fuqaraa necessitates that the Muhaajireen relinquished their ownershipoftheirhomesandwealth,hencetheybecameFuqaraa.The Muhaajireen lost their wealth and homes to the kuaar when they migrated,hencetheybecamepaupersandwererightfulofonehof thebooty. Hence the word Fuqaraa indicates to the fact that the Muhaajireen

relinquishedandlosttheirpossessions,whichoccurredpreviously,is knownas IqtidhaaunNass. Therulingwhichcomesout omhereis thatthewealthofMuslimswhichisannexedbythekuaarin Daarul Harb (nonMuslim country), no longer remains the property of Muslims and they lose their right over it. This is known as Hukm ThaabitbeIqtidhaaunNazm.ItisalsoknownasMuqtadhaa. Thestagesof Dalaalat (indication) The rulings established through `Ibaaratun Nazm and Ishaaratun Nazm are the same and both are compulsory to practice upon. However,ifthereisaclashbetweenthetworulingsandtherulingof theoneisnegatoryorcontrarytotheother,then`IbaaratunNazmwill be given preference over Ishaaratun Nazm, because the ruling of IbaraatunNazmistheactualobjectiveofthestatement. Ishaaratun Nazm and Dalaalatun Nazm are also equal. However, if there is a clash between the two, then preference will be granted to Ishaaratun nazm, because this ruling is extracted om the sentence itself, whereas Dalaalatun Nazm is extracted om the meaning and import. Absolute rulings are also extracted om Dalaalatun Nazm and IqtidhaaunNazm.Ifthereisaconictbetweenthetwothenpreference willbegiventoDalaalatunNazm. From these types of proofs and indications, rulings of Hudood and Kafaaraat arepermissible.AndAllaah,knowsbest.Alhamdulillah, this brings to close the discussion on the le ers and text of the Qur`aan Majeed. You may study this subject further and in more

depthintheArabicKutubdealingwithUsooleFiqh. Now,withthe Fadhl ofAllaah,,letusdiscussregardingtheSunnat. PARTTWO:THEDISCUSSIONONSUNNAT TheDenitionofSunnat The speech and actions of Nabi Muhammad Mustafa and his silencewhenanyactionwasenactedinhispresenceareallclassiedas Sunnat and Hadith. Sometimes, the speech and actions of the SahaabaharealsotermedSunnat. Justastherewerefourcategoriesinthediscussionofthele ersand text of the Qur`aan Majeed, these same apply to the Sunnat as well, hencetherediscussionhereisunnecessary.Herewewilldiscussthose aspects which are specic to the Sunnat and not applicable to Kitaabullaah,andareinrelationtoUsooleFiqh. CHAPTERONE PARTONE:TheclassicationofSunnat Sunnatisclassiedinfourparts,andeachoneinturnaresubdivided. The rst part is regarding the continuity in the transmission of Hadith,and how it reached us viathe Sahaabah, the Aimmahe Muhadditheen, etc. Regarding these dierent ways of the Hadith reaching us, there are three: Mutawaatir, Mashhoor and Khabar

Waahid.

Mutawaatir
Thisreferstothosenarrationswhosechainofnarratorsissohugein every era, that it would not be possible to say that all of them are wrongorliars.Thischainalsoremainedconstant omtheeraofNabi rightuntilthelastnarrator.SuchAhaaditharecalled Mutawaatir. ThenarratingofsuchtypesofAhaaditharetermedTawaatur. There is no specied limit to this chain, that they must be 50 or 25, wherebyitcanbesaidthattheyareunanimous.Infact,thisdecisionis reachedbasedonthecondition,eraandreliabilityofthenarrators.If the narrators are all pious and reliable, then even a small number of themwillsuce,otherwisealargecontingentisrequired. JustasregardingtheQur`aanMajeed,thatineveryera,alargenumber ofpeoplerecitedandnarratedit.Therewasnochangeinanyle eror markintheQur`aanMajeed.Itislogicallyinconceivablethatsomany dierent people in dierent places and through every era, are all unanimous on the same thing, and yet there can be errors therein. Thisisprooffortheveracityandgenuinenessofit. Thisistheexampleof TawaaturHaqeeqi and Lafzi (whereeverything isprecisetothetee).Therearesometimessuchtransmissions,where theremaybeslightvariationsintheactualwordingoftheHadith,but thereisunanimityinthepurportandsubjectma er.Thisisknownas MutawaatirMa`nawi. AnexampleofthisistheAhaadithonMasah alalKhuain, wherethereareslightvariationsinthewordingsofthe variousAhaadith,butthereissuchalargenumberofnarrators,thatit isclassiedasMutawaatir.Therearemanyothersuchcases.

TherulingofMutawaatir Absoluteandcertainknowledgeisacquiredthroughthesenarrations, wherein there is no scope or possibility of error or doubt. This (certainty)canbelikenedtowhatapersonseeswithhisnakedeyes.It isFardhtobeliefinthis.Anynegatorofsuchnarrationsiskaar.

Mashhoor
TheserefertothoseAhaadithwhosenumberofnarrators,duringthe era of the Sahaabah (radhiallahu anhum) did not reach the level of

tawaatur.
But this stage of Tawaatur was reached either during the second or thirderas(erasoftheTaabieenandTabeTaabieen).Suchnarrations arecalledMashhoor. Ruling Such narrations reach the level of great satisfaction, which render themtrue(authentic)andstrong.However,theyareonaslightlylower levelthan tawaatur. Beliefinthemisessentialandthenegatorthereof willnotbeclassiedkaar.

KhabarWaahid
Anynarration which does not reachthe levelof tawaatur inany era om the third era downwards, is classied as Khabar Waahid. Anythinglessthantawaatur,regardlessofhowmanynarrators,willbe classiedasKhabarwaahid.Whetherthereisonenarrator,two,three ormany.

Ruling TopracticeonthesenarrationsisWaajib.TheyreachthelevelofZann eGhaalib. The negator is termed a faasiq. If any such correlation is foundforthe Khabarwaahid thatconrmsitsveracity,thenthiswill raiseitsleveltocertainty.Knowledgeofcertaintycanbea ained om suchKhabarwaahid. PARTTWO CertaintyisachievedbyKhabarmutawaatirandKhabarmashhoor. There can be no discussion (criticism) on the narrators of these two categories. However, the narrators of Khabar waahid are of a lesser status than those of mutawaatir and mashhoor, and discussion on themmaybeundertaken.Basedontheconditionsofthenarratorsof Khabarwaahid,itissubdivided. Firststage If the narrator is just, reliable and famous in the eld of qh and ijtihaad,thenthenarrationsofsuchnarratorscanbecomeproofand practicethereuponisnecessary.Ifthere is Qiyaas whichopposes it, thensuchQiyaas willbeignored. Secondstage Thenarratorisjust,reliableandhasagoodmemory,buthisstagein (the understanding of) qh is lesser, then too practice on this narrationisnecessary.However,ifthereisanopposing Qiyaas, thena correlation between the two must be sought, failing which the Qiyaas

willbegrantedpreference. Thirdstage If the narrator is unknown and if none of the UlamaeSalf have denouncedhim,thensilencewillbemaintainedonthisnarration.This narration may be worth acceptance. If there is an opposing Qiyaas then practice will be on it. If it is totally in opposition to the Qiyaas thenthisnarrationwillbeabandoned.Ifanyofthe Salf Ulamahave rejectedthenarration,thenitwillbediscarded.Ifanynarrationdidnot surfaceduringtheeraoftheSalf,wherecommentcouldbemadeonit, then practice on it will be permissible, and not obligatory. If any Qiyaasopposesitthenthisnarrationwillberejected. THIRDPART:THECONDITIONSOFTHENARRATORS Four things are necessary for a narrator to have; intelligence, zabt (good memory/comprehension), `adaalat (honesty/integrity) and Islaam. Intelligence This is a strength in the human body. The heart and intellect are perceptryinstrumentsforwhatisknownasthevesenses.Themindis likeaguidinglightfortheheart,justliketheeyecannotseewithout light,sotoocantheheartcannotperceivethingswithouttheguidance ofthemind.Whentheperceptionofthevesensesreachtheirlimit, theguidanceoftheintellectcomesintoplay. Forthenarratortohavetotalandcompleteintellectisacondition.An

insanepersonhasadecientintellectandthenarrationofachildisof noconsequence.However,thechildmustbeofsuchanagethathe canunderstandandproperlycomprehendspeech,andhemusthave heard the narration during childhood and relate it aer a aining maturity.Insuchacasehisnarrationwillbeacceptable.

Zabt (Comprehension/memory)
TolistentoaHadithasitdeservestobeheard.Thatis,tolistentoit frombeginningtoend,thentounderstandandcomprehenditsliteral and Shar`i implication and to memorise it as accurately as possible. Andthenfurthertopracticeonitsmessageandnotdependonones memory and to convey its message to others, so that one will be deemedtohaveabsolvedoneselfoftheresponsibility(ofconveyingthe message). The succession of the narration must be such that it has been recorded in some Kitaab, in the way the Muhadditheen record narrationwithafullchain.Thisishatisknownaszabt.

`Adalat
All Sahaabah are just (`aadil). There is some dierence in their rankings, however. Like the KhulafaaeRaashideen, the senior Sahaabah,the Ashara Mubashshara, thoseSahaabahwho metNabimorethanonce,thosewhowereclosetoNabi,etc.The BedouinSahaabahwholivedinthevillageswerenotasintelligent and perceptive as the senior and close Sahaabah of Nabi . AlthoughnononSahaabicaneverreachthestatusofeventheselow ranking Sahaabah , they are lesser in rank than the senior

Sahaabah. CHAPTERTWO: SECONDTYPE:TheDiscussiononInqitaa` Whenthelinkinthechainofnarratorsbreaks,thenthisisknowas Inqitaa`. AccordingtothePrinciplesofFiqh,therearetwotypesof

Inqitaa`: Inqitaa`eZaahiri
Thechainofnarratorsdonotremainintactinthetransmissionofthe Hadith om Nabi until it reaches us, or the authors of the reputableKitaabsofHadith.Thischainbreaksinbetweensomewhere. If there is no mention of any narrator in the chain, then this is regarded as a break in the chain. Such narrations are termed Munqati`, i.e.anarratordoesnotmentiontheperson omwhomhe isnarrating.Hementions butheomitsthenameof theperson,heisnarrating om.SuchanarrationiscalledMursal. Mursal isdividedintofourtypes; 1. In reality the narration is established om Nabi . One Sahaabi(radhiallahuanhu)hadhearditandhereportedittoothersin turn.NowwhentheseSahaabahreportthisHadith,theyomitthe nameoftherstSahaabi.Inthiswaythenameofonenarratoris omi ed.Nevertheless,sincetheonewhoisomi edandpersonswho areomi inghisnameareallSahaabah,hencethistypeof Mursal isaccepted.ThisisowingtothefactthatallSahaabahare`Aadil.

2. If a Tabiee does not mention the name of the Sahaabi om whomheisreportingoraTabeTabieeomitsthenameoftheTabiee omwhomheisreporting,thentoosuchanarrationisacceptable. 3. If any person aer a Tabe Tabiee is omi ed om the chain, thenaccordingtosome,suchnarrationsareacceptable,whilstothers dier. 4. If some narrators had reported a Hadith in succession and somehadomi edanarration,thensuchanarrationisacceptable. Twotypesof Inqitaa`Baatini 1. Ifanynarratorofanarrationissuchthathelacksanyoneof the four conditions of a narrator, then such a narration is not accepted. If, for example he is a faasiq, or a kaar or decient in intelligenceorachild. 2. If any narration is contrary to the Qur`aan Majeed, or to a mutawaatir or Mashhoor narration, or it conicts a famous incident during the era of the Sahaabah , or it is such that the Sahaabahdidnotdeemitworthyofconsiderationinaruling,then suchnarrationsaretotallyrejected. CHAPTERTHREE THIRDTYPEOFSUNNAT:Thediscussionregardingtheproofofa

Khabarwaahid KhabarreferstoaHadithalso.Kahabarwaahidcanbeusedaproofin

theShariahinfourinstances; 1. In ma ers regarding the rights of Allaah, (huqooqullaah). For example, in Ibaadaat of Salaat, fasting, etc. If it is cloudy or overcast,thenthesighting(ofthemoon)ofevenonepersonwillrender fastingFardh. 2. Inma erspertainingtotherightsofpeople.Wheretherights ofsomeoneelseneedstobeestablished.Forexample,inestablishing debt and in other disputes. However, in such cases a court and witnessesarealsonecessary.Withoutthis,norightcanbeestablished. 3. Inma erspertainingtotherightsofpeoplewheretherightsof wealth are not established. For example, to make someone a representativeinatransaction,whereacourtisnotarequirement. 4. In ma ers pertaining to the right of people where one has a rightoverothersinacertainregard.Forexample,someoneintended makinganotherhisrepresentativeinpurchasingsomething.Laterhe dismissed him. Now since the representative bought something aer his dismissal, the cost of this is on him (the representative). A more detailed discussion on this fourth type comes in the detailed Usool Kitaabs.Whateverhasbeenmentionedhereisregarding UsooleFiqh anditsdenitions. THIRDPART:THIRDBASISOFSHARIAH IJMA` ThedictionarydenitionofIjma`isageneralconsensus. In the Shariah, Ijma` refers to a consensus of the Mujtahiddeen, `Aadileen and Saaliheen througheveryeraoftheUmmatofNabi,

onanybelief,speechoraction. Ijma`consistsofthreetypes;

Ijma`eQowli
If this consensus came down by way of speech, where the Mujtahiddeenhadverballyspeciedtheissue.Thatis,theysaidthat they are unanimous on so and so issue or if each one of them had individually acceded to the fact that he is in agreement or that his mathhabconformstoit.

Ijma`eFa`li
When all of them had implemented and practiced on any particular action and they had all unanimously accepted that act, then this is called Ijma`eFe`li. Forexample,partnership(inbusiness)etc.These twotypesofIjma`arethemostsuperior.

Ijma`eSukooti
IfanyMujtahidhadsaidorimplementedanyruling/actionduringhis time,andinthesubsequenteras,notwithstandingotherMujtahiddeen knowing of this, and having time and opportunity to comment or refute,hadmaintainedsilence.Eventhisisclassifiedas Ijma`.Ijma`e Sukooti is (silent) consent. According to the Hanas it is taken into consideration. Note #1: If any one ruling during a certain era remained with a differenceofopinionandthateraterminated.Ifinthefollowingera, theUlamaofthattime,areunanimousontherulingofanyoneofthe

Mujtahiddeen,thentoo,Ijma`willbeeffected. Note#2:ForIjma`tobeeffectual,therehastobesomeShar`ibasis(in thatparticularruling).Liketherehastobeconsensusandunanimity onarulingextracted oma khabarwaahid or Qiyaas. An Ijma` on someones Ilhaam oresotericinformationisinvalid.Iftherehastobe consensusbytheUlamaofanyeraonsuchathing,thenthiswillnot beregardedasaShar`iIjma`. Note#3: Theverificationof Ijma` hastoalsobeestablishedthrough Ijma`.Thatis,sincethetimetherewasIjma`onanyruling,thishasto betransmittedthroughtheagesbycontinualtransmission(tawaatur) untilitreachesus,andtherehasbe Ijma` oftheUlamainallthese eras as well. In this case the Ijma` will attain the level of a Khabar mutawaatir.TherulingofsuchIjma` isabsoluteandpracticeuponit isFardh. If Ijma` is transmitted in the fashion of Khabar waahid, then its rulingwillbeofthelevelof zanni (notabsolute).Practiceonthiswill howeverbeWaajib. FOURTHPART:THEFOURTHBASISOFTHESHARIAH TheDiscussiononQiyaas ThefourthproofintheShariahandmeansofestablishingrulingsis Qiyaas. First it has to be established if any ruling is found in the Kitaabullaah,orintheSunnatofRasulullaah,orby Ijma` ofifitis clariedby Qiyaas. Thedictionarydenitionof Qiyaas istomeasure

uporlevelsomething.ForexampleitwillbesaidinArabic: Measure/size up one sandal with the other and make them

thesame.
ThedenitionofQiyaas accordingtotheShariah This is where two things are compared, where the one is already establishedwithavalidShar`ibasisandthentondcommonqualities and traits between the two which results in establishing/proving the second thing. This is Qiyaas. If any ruling is established through KitaabullaahorSunnatandthebasisandreason(illat) forthisruling is ascertained, and then another issue presents itself before us, for whichthereisnoclearShar`irulingtobefoundintheformersources, butitbecomesapparentthattheverysamereasonwhichrenderedthe proventhingitsrulingisalsotobefoundinthis(new)issue,thenwe decree a similar ruling for this (new) issue, based on this common illat. ThisinessenceisQiyaas. ForexampleitisstatedintheHadithShareefthatitisimpermissible toexchangewheatforwheatinunequalquantities.Nowifwetakerice and we are unaware of the ruling regarding it, so we reect on the Hadith. Upon reection we realise that since it is impermissible to tradeinwheatforwheatifthequantitiesdier,thenweseethatthis referstotwothingswhichareofthesametype(wheatforwheat)andit (wheat)issuchacommoditythatissoldbyweight,henceweconcur thatthesamerulingbeappliedalsototheexchangeofriceforrice, because rice is also something which is sold by weight. It will

therefore be impermissible to also trade in rice for rice, if the quantitiesdiffer.Ifriceistradedforrice,thenthequantitieshaveto beequal.Ifanyonesideismoreorless,thenitwillberiba. Fromthisexample,werealisethatforShar`i Qiyaas, fourthingsare essential: 1. Firstly, the thing which is used as a basis for comparison and whose ruling is already established from Qur`aan Majeed or Sunnat,thatthingiscalledMaqeesAlaih(wheatinthisexample). 2. Thesecondthing,whoserulingweareunawareof,iscalled theFarr`a(.)Inthisexampleitwouldbetherice. 3. Therulingwhichwasestablishedforthefirstthingiscalled thehukm.Creditinequalqualitiesisnotpermissible. 4. Thatparticularqualitywhichwasthebasisfortherulingin thefirstthing,iscalledthewasforillat.Intheexamplethiswouldbe thetypeandquantity. 1 Originalmaqees Intheabovementioned wheat example,it willbe `alayh 2 Maqeesorfarr`a 3 hukm 4 Qualityorillat

`` `` ``

Rice Equality no credit Same type andweight

PARTONE:TheconditionforaShar`iQiyaas TherearefourconditionsforaShar`iQiyaas;

Therulingwhichhasbeenestablishedforthe asl (original),is not specically applicable only to it, otherwise this ruling would not havebeenabletobeapplicabletothe farr`a. Ifanyrulingisspecicto any particular issue, then this will be ascertained om nass. For example, Nabi gave consent for the single witness of Hadhrat Khuzaima(radhiallahuanhu)tobesucientinatransaction,owing tohisstrongImaan.TherewereotherSahaabah(radhiallahuanhum), liketheKhulafaaeRaashideen(radhiallahuanhum)andotherswho alsohadstrongImaan,perhapsevenmoresothanHadhratKhuzaima (radhiallahuanhu),butthis illat wasneverappliedtothemthatthey could be testify singularly in a transaction. This ruling and illat of strong Imaan was special for and only applicable to Hadhrat Khuzaima(radhiallahuanhu).Itbeingspeciallyapplicabletohimonly isborneoutbythefollowingHadithofRasulullaah, Thatperson

1.

forwhomKhuzaimatesties,itissucientforhim. 2. The ruling which is established for the asl must not be
something unintelligible. For example, the ruling that laughing out loudly in Salaat breaks the wudhu. The act of laughing out loudly breakingthewudhuissomethingwhichisincomprehensible.Wudhu is a form of cleanliness and only acts of impurity will break wudhu. Laughingisnotanuncleanact.Thereforeanincomprehensibleruling intheaslcannotbeusedindecidinganotherissue.Forexample,ifwe saythatNauthubillaah,someonebecomesmurtaddduringSalaatand a li le while later renews his Imaan, then his wudhu will not break, because we do not know why laughing breaks wudhu. Even though

becoming murtadd is by far worse than laughing out loud, nevertheless,wecannotuseitsrulingforirtidaad. 3. QiyaasisusedtoestablishaShar`iruling.Therefore,theruling whichisapplicabletotheasl,hastoappliedtoanotherissuewhichisa Shar`iissue.Whatevertheoriginalrulingis,ithastobeappliedtothe tee to the other issue. The farr`a is the similitude and equal of the original;itisnotsomethinglesser.Thereisno nass forthe farr`a, and sincethereisfortheoriginalruling,thereisnoneedforbringinga rulingfromelsewhere. Grapeliquoriscalled khamar inArabic.Itintoxicates.Now,tocall all other intoxicating liquors khamar would not be termed Qiyaas, because no Shar`i ruling is established thereby. In fact only a lexicographicassumptionandsimilarityismade. Ifamansaystohiswife, Youare(Haraam)tomelikethebackof my mother, then this is called zihaar in the Shariah. The Shar`i rulingof zihaar isthatcohabitationwiththewifebecomesHaraam. Itonlybecomeshalaalafterhefulfilsthe kaffaara. Thisistheruling for the zihaar of a Muslim. If a zimmi (a nonMuslim living in a Muslim country) says this to his wife, then it will not be termed a Shar`i zihaar. If it were to be termed a Shar`i zihaar, then it would have to be implemented exactly as prescribed, that after zihaar cohabitationisHaraam,andinordertomakeitHalaal,thehusband willhavetogive kaffaara, whichisaformofIbaadat,andIbaadatis notforthekuffaar. So kaffara willnotbevalidforakaafir,hencethisstatementfroma

kaafir will not be termed zihaar. If it were to be zihaar then since kaffaara forakaafirisinvalid,thenitwouldmeanthatthekaafirs wifewillforeverheHaraamforhim,whereasthisprohibitionisonly a temporary one. In this case the zihaar of a kaafir will not be the Shar`i zihaar and to make Qiyaas of it with a Shar`i Qiyaas is not proper. Ifafastingpersonforgetfullyeatsordrinks,thentherulingisthathis fastdoesnotbreak.Ifapersonknowingthatheisfastinggargleshis mouth and water goes down his throat, then he is called a Khaati, andafastingpersonwhoisforcedandunderduresstoeatiscalleda mukrih.Inthesetwocasesthefastofakhaatiandmukriharebroken. The excuse for the naasi was greater than that of the khaati and mukrih. The naasi wasfedbyAllaah,Ta'alaandwhowasthereto prevent this? The khaati has willingly erred and the mukrih could haveinsomewayortheotherpreventedtheduress,witherbyhisown forceorseekinghelp omsomeoneelse.Inthiscasethe farr`a isnot similartotheasl,henceQiyaashereisnotvalid. The kaaara forintentionalmurderisto eeaMuslimslave,butthis conditionoftheslavebeingMuslimisnotconditionalinthe kaaara ofavowor zihaar. Itwillbeincorrecttomake Qiyaas ofthesetwoon intentionalmurder,becausethereis nass onthe kaffaara ofthesetwo andinthisnassnomentionismadeoftheslavebeingMuslim. 4.Thefourthconditionisthataer Qiyaas, the asl mustbeleinits originalstate.Aerextractingarulingforthe farr`a, nochangemust bemadetothe asl, otherwise Qiyaas willnotbevalid.The nass ofthe

asl isasitwasandnochangecanbemadetoit.Forexampleifthe kaaara of yameen (vow) and zihaar were to be made as that of intentionalmurder,thenitwouldmeanthattheactual nass hasbeen
altered and the condition of a Muslim slave has been added to it, whereasthisisnotsointhenass. PARTTWO:TheFundamentalsof Qiyaas We have ascertained that the fundamental of Qiyaas is illat, whereupontherulingofthe asl isbased.Itisnownecessarytodilate upontheillat. Aconditionforthe illat isthatitmustbe saalih and mu`addal. Being saalih meansthatitmustbesuchan illat whichconformstothe illat used and/or reported by Nabi and the Sahaabah (radhiallahu anhum).Andtheymusthavealsouseditasaproof.Itmustalsobein conformitytotheruling.Forexample,thefatherofaminorvirgingirl hastherightofwilaayatoverher.HeisabletomakeherNikahwithout herconsent,becausesheisaminor.Similarlyisthecasewithaminor girlwhoisnotavirginandshewasmarriedpreviouslythefather canmakeherNikahasecondtimewithoutherconsentorhappiness. Thereasonbeingthatshetooisaminorandtheillatorbeingaminor ispresentinboth.Thisqualityofbeingaminorwhichwehaveusedas an illat for wilaayat is such a quality, which conforms to and has a connectiontotheruling(of wilaayat ofthefather).Inbeingaminor there is a sort of helplessness and vulnerability. If any person is helpless or vulnerable when executing a task, then such a person is

liableforhavingsomeoneoverthemasawali.Theneedforappointing awaliforthehelplesspersonarises.Ithasbeenreported omNabi that at times of necessity a change can be eected in a ruling. For example,theleoverwaterofananimalisimpure.Now,acatisalso ananimalanditsleoverwatershouldalsobeimpure. However,Nabisaid,Indeedthey(cats)areamongthosewhocome andgoamongstyou. Sincecatsaredomesticatedandtheycomeand go into the homes as they please, it is dicult to control their movements,whichwillresultingreatdicultyiftheirleoverwater were to be rendered impure, because one would have difficulty in knowingwhichwaterwastouchedbythecatandwhichnot.Becauseof thisdicultytheleoverwaterofcatsisnotimpure.Inthesameway, becauseofthisdiculty,wesaythatthefatheralsohas wilaayat over hisnonvirgindaughter.Fromthisweseethattheillat issaalihandit conformstotheruling. Themeaningofthe illat being mu`addal isthatthis illat didatsome stageinnassorIjma`haveaneect.Forexample,beingaminorwhich we had taken asan illat forthe wilaayat of the fatherover his non virgindaughter,isalsothe illat whichhasbeenacceptedby Ijma` for thefathertobethe wali overthewealthofhisminorvirginandnon virgin daughter. That is, the father has the right to spend om the wealthofhisminordaughters.Itisobviousthatlifeismoreprecious than wealth, hence if the father can control his minor daughters wealth,healsoa ainswilaayatovertheirmaritalaairs.Thewelfareof theirliveshavepreferenceoverthewelfareoftheirwealth.Ifaminoris

givenmoney,thenshewill(probably)wasteit.Similarly,ifsheisgives herselfinmarriagetosomeonewhoisnotsuitable,thenherentirelife willbeinmisery. When the illat complies with these fundamentals, then such an illat can become a basis to establish a ruling. Now you should try to understand Qiyaas with an example which has already passed previously, where Nabi said, Wheat (can be traded) for wheat,

barleyforbarley,datesfordates,saltforsalt,goldforgoldandsilver forsilverinequalquantities,handtohand(cash).Anyexcesswillbe riba. Ifanyoftheseareexchangedevenforequalquantitiesbuton credit, then too it will be regarded as riba, because one of the two
personswillbebeneting.Wehavereectedonthisissueastohowan excess will be riba, why equality is necessary and why credit is not permissible.WerealisethatNabihadplacedtwoofthesametypeof goodstogetherandthattheyareweighableitems.Wededucethatthe illat of the ruling is same type of commodities and that they are weighable.Now,wheneverthereisanexchange(ofgoods)andthisillat ispresent,thenthisrulingwillbeapplied.ThisistherealityofQiyaas. AndAllaah, knowsbest. PARTTHREE:ISTIHSAAN OnesuperiortypeofQiyaasisIstihsaan.Inarulingofnassthereisan apparent and discernable illat. This in turn, necessitates one ruling. However, aer deeper investigation and reection, we unearth a hidden illat, and this hidden illat is even more stronger than the

apparent illat. Now,togivetherulinginconformitywiththishidden illat iswhatiscalledistihsaan. Thishasmanydierenttypes,whose discussionyouwillencounterinanotherjuncture,InshaAllaah. TranslationEditedbyMuiAfzalHoosenElias 1426/2006