Islamic Classical Jurisprudence (fiqh)

These are my notes on the Hanbali fiqh text Akhsar al-Mukhtasarat, which is one of the fundamental books studied by Hanbalis in the beginning of their studies. The notes are from the chapters related to worship. The notes are based on the explanation of Sh. Yusuf ibn Sadiq al-Hanbali from Egypt.

Résumé Dans le dār al-islām, c’est une conception juridique et contractuelle du mariage qui prévaut : le mariage y est, en effet, un contrat qui fixe les droits et les obligations des époux. Sur la base d’un corpus de documents juridiques rédigés entre les IIIe/IXe et les Xe/XVIe siècles, à partir de cas provenant de plusieurs régions du monde arabe médiéval, nous mettons ici en valeur la situation matrimoniale des femmes, en particulier, la valeur de la dot, les relations conjugales et l’ajout éventuel aux contrats de conditions qui leur sont favorables. La vie de couple peut en effet être rythmée par une succession d’actes de droit personnel : mariages, quittances de réception de la dot, répudiation ou divorce. Le corollaire étant que certaines femmes n’hésitent pas à saisir le qāḍī pour faire respecter les clauses qu’elles, ou leur représentant, ont fait inscrire dans les contrats.

Concebido como manual introductorio a la génesis y evolución de la ley islámica desde sus orígenes hasta la actualidad, está destinado a lectores no iniciados en la materia y sin conocimientos de árabe. Se ofrece una bibliografía actualizada con más de 800 títulos para ampliar el contexto histórico, político, social y económico, además del jurídico.

Mensen met een beperking krijgen van moslimgemeenschap in Nederland en (in het Westen) niet de aandacht die zij vanuit religieus, historisch en maatschappelijk oogpunt verdienen. En meer nog dan materiële zorg hebben zij behoefte aan geestelijke zorg, aldus de auteur Tijani Boulaouali.
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People with disabilities do not get the attention of Muslim community in the Netherlands and (in the West) that they deserve from a religious, historical and social perspective. And even more than material care they need spiritual care, says the author Tijani Boulaouali.
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الشريحة ذات الاحتياجات الخاصة لا تتلقى الاهتمام الكافي من المجتمع الإسلامي في هولندا والغرب، الذي يضمنه لها الدين الإسلامي. وأكثر من ذلك فهي لا تحتاج الرعاية المادية فقط، بل العناية الروحية أيضا، حسب التجاني بولعوالي.

The Islamic laws pertaining to mustḥāḍa—women who have dysfunctional uterine bleeding (istiḥāḍa)—have been overlooked in the research literature. This article reopens the research discourse on this topic by discussing two related questions: may a mustḥāḍa perform religious obligations and may she have sexual intercourse? The questions are shown to be somewhat related. It is found that jurists conceded the right of a mustḥāḍa to pray but disagreed about why—implying, contrary to previous scholarship, that Islam accommodates different levels of ritual impurity—and that they held divergent views on her having intercourse. By probing and investigating Islamic legal sources, it is shown that research assertions about istiḥāḍa thus far require circumscription and reexamination.

Talfiq boleh diertikan sebagai percampuran pendapat daripada beberapa mazhab dalam masalah tertentu sehingga menghasilkan satu hukum yang tidak diiktiraf oleh mana-mana mazhab fiqh. Konsep Talfiq ini masih tidak mendapat penjelasan yang sewajarnya daripada pakar perundangan Islam dari sudut perbincangan dalil dan perbahasan para ulama berkenaan dengannya sekalipun telah terdapat sejumlah karangan berkenaan konsep ini. Secara umumnya diketahui, konsep Talfiq sangat ditentang oleh para ulama silam khususnya pada zaman perkembangan dan penulisan mazhab-mazhab fiqh. Setelah bermulanya zaman pembaharuan fiqh Islam pada abad ke 20, konsep ini mula dipopularkan semula di samping kempen supaya masyarakat Islam bebas daripada ikatan mazhab. Kajian ini akan cuba memberikan satu penilaian terhadap konsep ini agar satu keputusan dapat dibuat sama ada untuk menyokong pengamalan konsep Talfiq ataupun tidak membenarkan sama sekali pengamalannya dalam proses pengeluaran hukum Islam. Dalam isu perbankan Islam, ia merupakan satu bidang yang sedang berkembang dengan pantas pada waktu ini. Justeru, ia memerlukan pakar-pakar yang berkemahiran untuk menjawab dan memberi penyelesaian terbaik bagi setiap isu yang berbangkit. Disebabkan kekangan masa, penggunaan konsep Talfiq dianggap sebagai salah satu konsep yang ideal bagi memberikan jawapan terbaik bagi persoalan hukum yang timbul dalam perbankan Islam. Ia dalam masa yang sama menyokong kepada perkembangan pesat salah satu industri penting negara ini. Penggunaan Talfiq dianggap sebagai konsep yang ideal disebabkan proses asal bagi pengeluaran hukum adalah dengan berijtihad, sedangkan ia akan mengambil masa yang lama dan menuntut kepakaran yang tinggi bagi individu yang ingin berijtihad. Selain berijtihad, kaedah yang digunakan oleh para ulama sebelum ini ialah berpegang kepada pendapat mazhab-mazhab tertentu, ini juga sedikit sebanyak mengekeng perkembangan industri perbankan Islam kerana amat sukar untuk mencari penyelesaian hukum yang berdasarkan satu-satu mazhab tertentu sahaja. Kajian ini akan menganalisis secara tuntas berkenaan konsep Talfiq di kalangan ilmuan Islam berserta aplikasi terkini melalui fatwa-fatwa yang dikeluarkan di dalam Resolusi Syariah Majlis Penasihat Syariah Bank Negara Malaysia.  Kajian akan cuba menjawab beberapa persoalan dalam penggunaan konsep Talfiq  dan seterusnya memberikan salah satu pilihan kaedah penyelesaian hukum bagi pihak-pihak yang berkecimpung dalam bidang perbankan Islam ini.

Al-Waraqat is a classical text on Usul al-Fiqh (principles of Islamic Jurisprudence) and is a useful book to understand basic elements of this field. It begins with deconstructing the components of Usul Al- Fiqh as a branch of knowledge and then explain each part separately. Commentary at hand has been prepared while referring to explanations from a number of renowned scholars and jurists. Book is available through creative common licence free of cost. May Allah accept this effort. Muhammad Nabeel Musharraf, Australian Islamic Library www.AustralianIslamicLibrary.org

Abstract: Rasulullah(S) could have easily gotten multiple gorgeous women as his wives or concubines had he so desired. However, except Ayesha, all his wives were divorced, widowed, or slaves.  All of these marriages were divinely ordained and had Hikmah (divine wisdom) and valid reasons behind them. Some of them were helping a pious Muslim woman whose husband had been slain in the cause of Islam, freeing those captives of war belonging to an honourable lineage, and achieving political allies for the cause of Islam. Some marriages were entered into in the hope of establishing cordial relationships with some influential tribes in order to reduce their enmity towards Islam. Rasulullah(S) removed racial, cultural, tribal, and national distinctions and prejudices through his marriages. The prime reason for his marriages was to unite the Muslim community with love and affection. During the era of Jahiliyyah, a divorced woman was considered inferior in status and the rich man would usually prefer to have them as concubines rather than marry them. By marrying a divorced lady, Rasulullah(S) set a precedent that it is legal as well as noble to marry a divorcee and elevate her status in society.  Some of Rasulullah’s(S) marriages were in order to wipe out certain prevailing evil customs and practices. An adopted son was considered as one’s own back in the day which Islam disallowed and Rasulullah (S) married his cousin Zaynab who was earlier the wife of his adopted son Zaid. Thus, he removed the custom that Nikah was illegal with the former wife of an adopted son. Likewise, prisoners of wars were kept as slave girls but never married. To eradicate this evil practice Rasulullah(S) set an example and married two captive women.

‫ﻓﻬﺮس‬ ‫اﻷدﯾﺎن‬ ‫إزدراء‬ ‫ﻗﻮاﻧﯿﻦ‬ ‫ﺗﻄﺒﯿﻖ‬ ‫ﻓﻲ‬ ‫واﻟﺘﺨﻔﯿﻒ‬ ‫اﻟﻤﻌﺘﻘﺪ‬ ‫ﺣﺮﯾﺔ‬ ‫ﻋﻦ‬ ‫ﺎ‬ ً ‫دﻓﺎﻋ‬ 2 ‫اﻷدﯾﺎن‬ ‫ازدراء‬ ‫ﻣﺼﻄﻠﺢ‬ للإسلام تراث طویل في التسامح وحریة الفكر والنقاش، حتى في المواضیع الأساسیة للإیمان. لا یمكن
للكلام في شأن المعتقد والإیمان بالدین ألا یستخدم تعابیر وأقوال قد تستفز الآخر فیرى فیها كفرًا. لكن رد
الإسلام على الاستفزاز یرتكز على الروحانیة والكرامة والغفران. فثمة حاجة ماسة الیوم إلى أن یعود تراث
الانفتاح والرحمة إلى البلدان والمجتمعات ذات الأكثریة المسلمة، لا سیما نظرًا إلى مقدار العنف الناتج عن
التعصب الدیني.
‫ﺗﻌﺮﯾﻒ‬ ‫ﺻﻌﻮﺑﺔ‬ ‫ﻓﻲ‬ .1 2 ‫اﻷدﯾﺎن‬ ‫ازدراء‬ ‫ﻗﻮاﻧﯿﻦ‬ ‫ﺗﻄﺒﯿﻖ‬ ‫ﻓﻲ‬ ‫اﻟﺸﺎﺋﻌﺔ‬ ‫اﻹﺳﺎءة‬ .2 3 "‫اﻟﺪﯾﻦ‬ ‫ﻓﻲ‬ ‫إﻛﺮاه‬ ‫"ﻻ‬ ‫اﻟﻘﺮآﻧﻲ‬ ‫اﻟﻤﺒﺪأ‬ ‫ﻓﻲ‬ .3 4 ‫ﺻﺤﯿﺢ‬ ‫ﻏﯿﺮ‬ ‫ﺑﺎﻹﻛﺮاه‬ ‫اﻹﺳﻼم‬ .4 4 ‫اﻷدﯾﺎن‬ ‫ازدراء‬ ‫م‬ ّ ‫ﺗﺠﺮ‬ ‫ﻻ‬ ‫اﻹﺳﻼﻣﯿﺔ‬ ‫اﻟﺪﯾﻨﯿﺔ‬ ‫اﻟﻤﺼﺎدر‬ .5 5 ‫وﯾﻌﺎﻗﺒﻪ‬ ‫اﻟﻤﻘﺪﺳﺎت‬ ‫ﺗﺪﻧﯿﺲ‬ ‫ﻋﻠﻰ‬ ‫ﯾﺤﻜﻢ‬ ‫وﺣﺪه‬ ‫اﷲ‬ .6 6 ‫واﻟﻌﻘﯿﺪة‬ ‫اﻟﺪﯾﻦ‬ ‫أﻣﻮر‬ ‫ﻓﻲ‬ ‫واﻟﺠﺪال‬ ‫اﻟﻨﻘﺎش‬ ‫ﺣﺮﯾﺔ‬ ‫ﻋﻠﻰ‬ ‫اﻟﻘﺮآن‬ ‫ﻣﻨﻬﺞ‬ ‫ﯾﺤﺚ‬ .7 6 ‫ﺑﺎﻟﺘﺴﺎﻣﺢ‬ ‫اﻻﺳﺘﻔﺰاز‬ ‫ﻣﻮاﺟﻬﺔ‬ .8 8 ‫ﺧﺎﺗﻤﺔ‬ 10 ‫اﻟﺮدة‬ ‫ﺑﺘﻬﻤﺔ‬ ‫اﻹﻋﺪام‬ ‫ﺣﻜﻢ‬ ‫ﺣﻮل‬ ‫اﻟﻮﺳﻄﻰ‬ ‫اﻟﻘﺮون‬ ‫ﻓﻲ‬ ‫اﻟﺸﺮﯾﻌﺔ‬ ‫ﺗﻔﺴﯿﺮ‬ :‫اﻷول‬ ‫اﻟﻤﻠﺤﻖ‬ 11 ‫اﻟﻤﻌﺘﻘﺪ‬ ‫وﺣﺮﯾﺔ‬ ‫اﻹﺳﻼم‬ ‫ﺣﻮل‬ ‫ﺗﻌﻠﯿﻖ‬ : ‫اﻟﺜﺎﻧﻲ‬ ‫اﻟﻤﻠﺤﻖ‬ 15 ‫اﻟﻔﻜﺮﯾﺔ‬ ‫اﻟﻤﻠﻜﯿﺔ‬ 17 1

This paper seeks to shed light on the nature of fatwas as sources for the study of Islamic legal and ethical thought by drawing some distinctions between various basic types of fatwas and the information we may expect to derive from them. It identifies and provides an account of what are here termed as the ephemeral, the school, the court and the public fatwa. In each case it discusses the type of authority they involve and, in the context of this special issue on Islamic bioethics, their particular relevance to issues of health and medicine today.

Muwatta Imam Malik descended from 2nd century (A.H.) as the most authentic and comprehensive book of Hadith till date. It’s authenticity of narration, grandeur, breadth and depth owes a huge deal to the towering character of Imam Malik ibn Anas who toiled 40 years to research, compile and teach Hadith & Fiqah. 
Muwatta Imam Muhammad and Muwatta Yahya Al Laithi Al Masmoudi are two most popular and recognized versions of the book of ‘Muwatta’. Muwatta Imam Muhammad was authored by Imam Muhammad Bin Hasan Shaybani (132-189 AH) who was an exponent of Hanafi School of Thought. His version becomes widely popular in The East and amongst followers of Hanafi School of Thought. 
Muwatta Yahya or more commonly known as Muwatta Imam Malik, on the other hand, was compiled by Yahya Al Laithi that gained more popularity in The West especially Spain by followers of Maliki School of Thought.
Despite narrating the same source and their teacher Imam Malik ibn Anas; Muwatta Imam Muhammad and Muwatta Imam Malik differ in their approach, literary style and characteristics. Comparatively, both versions bear several discrepancies in narratives, authentication criteria and more importantly the critical approach of the authors.
This article is based on the studies and findings of the fundamental differences of the both versions under question.
Keywords: Muwatta, Malik bin Anas, shebani, Yahya al Laithi.

Sharīʻah Maxims are derived from the detailed study of Islamic jurisprudence (Fiqh), in the form of defined statements. These formulas are such general principles that infect not the law or its origin but are such a blueprint that the jurists assume to find the solution of problems in the light of Islamic Law. The way of application of these maxims is highly specific only most qualified jurists can predict the utility of a certain maxim to sort out the definite issue's way out. Sharīʻah Maxims help to find the solution of contemporary issues in the light of Islamic point of view related to all field of Human life, regarding: Economics, Medical, Education, and so on. These help when there is no clear indication available in the Original Sources of Sharīʻah. Wahbah Al-Zuhaylī (1932-2015) has widely and impressively enhanced Islamic laws and legitimate jurisprudential through a lot of his addresses and his books which bargain comprehensively with different implications for Islamic societies. His masterpiece is Al-Fiqh Al-Islāmī wa Adalituhu in which he contended that Sharīʻah Maxims are solution of every contemporary issue in Islam. This research activity is to know how the application of Sharīʻah Maxims essential, in resolving contemporary challenges. In this study, his manner of utilization of Sharīʻah Maxims will be analyzed through descriptive and critical method.

Traduction intégrale, introduite et annotée, de pages consacrées par Shihāb al-Dīn Ibn Faḍl Allāh al-‘Umarī (m. Damas, 749/1349) à Ibn Taymiyya dans son “Masālik al-abṣār fī mamālik al-amṣār”, telles qu’éditées in SHAMS, M. ‘U. & AL-‘UMRĀN, ‘A. b. M. (éds), “al-Jāmi‘ li-sīra shaykh al-islām Ibn Taymiyya khilāl sab‘a qurūn.” Introduction de B. b. ‘A. A. ABŪ ZAYD, 2e édition, La Mecque, Dār ‘Ālam al-Fawā’id, « Āthār shaykh al-islām Ibn Taymiyya wa mā laḥiqa-hā min a‘māl, 8 », 1422[/2001-2], p. 312-342.

Translation of the European Council for Fatwa & Research (Qaradawi, Bin Bayyah, Al-Judai, etc.) fatwa on mortgages for home-purchasing with Salah al-Sawi’s detailed response.  Includes analysis of classical fiqh and usul including Hanafi positions on riba in Dar al-Harb (“the Abode of War”), and Imam al-Haramayn Juwayni’s text al-Ghiyathiyyah.

من أهم الوسائل الدعوية التي ارتضاها أهل العلم في بلادنا الجزائر - حرسها الله -، وجرى العمل بها في مساجدنا منذ أزمنة بعيدة وعقود مديدة : الدرس الراتب قبل أذان الجمعة ؛ حيث يعمد إمام المسجد قبل خطبة الجمعة بحوالي نصف ساعة إلى الجلوس لتعليم النَّاس مسائل الدِّين وأصول العبادات ومكارم الأخلاق..
غير أنّه وفي الآونة الأخيرة كَثُرَ الكلام حول هذه المسألة واشْتَدَّ فيها الخلاف والنِّزاع ، وأخذتْ ما لا تستحقه من السِّجَالِ والجدال ، فَنَشَأَ بذلك من المفاسد ما أَعْوَزَ رفعه ، وتَعَدَّدَ وِتره وشَفعه.
حيث أظهر بعض المنكرين لمشروعيتها سُلوكات فاسدة ، وتضليلات جائرة مخالفة لقصد الشريعة السَّمحاء من التآلف والاجتماع. 
ومما زاد الأمر ضِغْثًا على إِبَّالة أَنْ تعاطى هذه المسائل من لا يُحسنها ، وأَقبَلَ عليها مَنْ لا بَصَرَ له بأصولها ومَداركها ، فَأَعْضَلَ الدَّاء واشتَدَّ البلاء ، والله وحده المستعان

طوالع الانوار عظیم المرتبت محدث اور عالم دین شیخ علامہ محمد عابد سندھی انصاری (۱۲۵۷-۱۱۹۰ھ مطابق ۱۸۴۱-۱۷۷۶ء)کی لکھی ہوئی الدر المختار (مصنفہ علامہ حصکفی) کی نہایت ضخیم شرح ہے جس کے نسخے اس وقت مصر، ترکی ، پاکستان اور ہندوستان وغیرہ کی کچھ لائبریریوں میں بطور مخطوطہ موجود ہیں اور اس کا مکمل نسخہ بڑی تقطیع کے تقریباً ساڑھے نو ہزار اوراق یعنی بیس ہزار صفحات(سولہ جلدوں) پر مشتمل ہے۔ اگر یہ کتاب تحقیق و تعلیق کے بعد شائع کی جائے تو تقریباً پچاس ساٹھ ضخیم مجلدات پر مشتمل ہوسکتی ہے۔

This paper aims to study and discuss the methodology of
deriving contemporary fiqhi solutions from the Sunnah. It is known
that the Sunnah is the second source of Islamic law after the holy
Qur'an. It is a wider upstream from which all jurists and legislators
derive the legal rulings despite the dissimilarity of their sects,
curriculum and methodology. The Sunnah rotates with the Qur'an in
terms of providing either details of the ruling, or statement,
explanation, particularization, restriction and others. Thus, in general
fiqh is the harvest of the Sunnah. The relation between the Sunnah and
fiqh is like the relation of a building with its foundation. However, it
may be noted that there is a scientific gap between students and
scholars of Sunnah and fiqh. Those who study fiqh should be expert in
Sunnah and its sciences as well. Concerning the consideration towards
the Sunnah, there is a difference between an expert in fiqh and an
expert in Sunnah. The expert in Sunnah looks towards the Sunnah in
terms of its chain of narration, connection with the Prophet or
Companions and so forth, and then brings a result. On the other hand,
the expert in fiqh might look towards the Sunnah in terms of chain,
connection, words and so forth. Also, he looks towards it in terms of
the fundamentals and constant principles of Shari'ah and then brings a
result which may differ from the result of an expert in Sunnah.
Therefore, it has been observed that the experts in Sunnah resolve
some narrations as weak while experts in fiqh accept them in deriving
the legal ruling, arguing that they conform to the fundamentals and
constant principles of the Shari'ah, and vice versa. Hence, this research
endeavors to study the methodology of deriving contemporary fiqhi
solutions from the Sunnah. The paper comprises an introduction, status
of the Sunnah and its impact on Islamic legislation, discussion of the
principles and parameters to derive the contemporary fiqhi solutions
from the Sunnah, followed by the conclusion and findings of the study.

Ilmu fiqih adalah salah satu disiplin ilmu yang sangat penting kedudukannya dalam kehidupan umat islam. Fiqih termasuk ilmu yang muncul pada masa awal berkembang agama islam. Secara esensial, fiqih sudah ada pada masa Nabi SAW, walaupun belum menjadi sebuah disiplin ilmu tersendiri. Karena Semua persoalan keagamaan yang muncul waktu itu, langsung ditanyakan kepada Nabi SAW. Maka seketika itu solusi permasalahan bisa terobati, dengan bersumber pada Al Qur’an dan sunnah.

Sepeninggal Nabi SAW. Ilmu fiqh ini mulai berkembang, seiring dengan timbulnya permasalahan-permasalahan yang muncul dari zaman kezaman. Permasalahan  semakin berkembang dan tidak semua permasalahan yang ada, terdapat di dalam nash, namun membutuhkan sebuah hukum melalui jalan istimbat Setiap satu permesalahan memiliki ratusan solusi yang berbeda dari setiap ulama

.Generasi penerus Nabi Muhammad SAW tidak hanya berhenti pada masa khulafa’urrosyidin, namun masih diteruskan oleh para tabi’in dan ulama’ sholihin hingga sampai pada zaman kita sekarang ini. Pada zaman kita ini, para ulama (Fuqoha) mulai bermunculan dan memiliki ijtihad yang berda-beda.

Tulisan ini bertujuan untuk mengklasifikasi secara periodik perkembangan ilmu fiqh, namun akan didahului oleh pengertian dari ilmu fiqh kemudian dilanjutkan dengan sejarah perkembangannya mulai dari periode Rasulallah SAW, periode sahabat, periode tadwin, dan yang terakhir periode taqlid.

Al-Fiqh Al-Islami written by Muhammad Akram Nadwi is a collection of the fiqh (Islamic jurisprudence) of Imam Abu Hanifa and his school of thought. This work covers rulings of Hanafi Fiqh alongside the examples from current day issues. The author, generally, follows traditional subdivision and ordering of topics regarding Islamic jurisprudence, throughout his work. First volume of this compilation consists of three main topics: purification (ṭahāra), prayers, funerals.

This article deals essentially with two topics. The first is rhetoric (balāgha), as one of the two sectors of the basic core of the Arabic linguistic tradition. Since the tradition was not definitively constructed until the postclassical period, Qazwīnī’s Talkhīṣ (d. 739/1338) is used—the most famous “epitome” of the rhetorical part of Sakkākī’s Miftāḥ al-‘ulum, which itself is based on the two works of ‘Abd al-Qāhir al-Jurjānī (d. 471/1078), Asrār al-‘arabiyya and Dalā’il al-I‘jāz. The second is the intersections of rhetoric with the other sectors of this tradition: linguistics proper, namely, grammar (naḥw : Astarābādhī’s (d. 688/1289) Sharḥ al-Kāfiya is given as a sample of balāgha integrated into naḥw); and not linguistics proper, namely, the theologico-juridical sciences (fiqh, ’uṣūl al-fiqh, tafsīr, kalām).

Dunia hukum telah lama
memperluas penafsiran asas dan normanya atas segala
persoalan kebendaan yang tidak berwujud. Namun
tidak dengan dunia hukum Islam atau Syariat Islam
yang agak terlambat dalam memperluas penafsiran
asas dan normanya dalam persoalan kebendaan yang
tidak berwujud.
Maka berangkat dari latar belakang yang telah
dipaparkan, penulis tertarik untuk mengangkat,
meneliti dan membahas permasalahan di atas menjadi
sebuah penelitian tesis. yang berjudul “Studi
Fiqhiyyah Madzhab Asy-Syafi’i Terhadap Praktik
Jual Beli Berbasis Informasi dan Transaksi Elektronik
Menurut Undang-Undangn Nomor 11 Tahun 2008
tentang Informasi dan Transaksi Elektronik”. Buku
yang ada pada tangan pembaca ini merupakan versi
cetak dari tesis tersebut.

This article, included in the JSA Law Journal (2018) Vol VI at pages 1 to 27 (published by the Judicial Service Association of Sri Lanka), is a revised version of an article contributed by the author, Justice Saleem Marsoof, PC to the 52nd Edition of Meezan, a publication of the Sri Lanka Law Students’ Muslims Majlis under the title “Child Marriage and connected issues of Abuse in the Context of MMDA.” As may be inferred from the title of the article, its primary focus is child marriage and related issues of abuse, which is a serious problem throughout the world. Such abuses are human rights violations and require speedy resolution in view of the vulnerability of the affected children, whose suffering may be lifelong. The author, who is a President’s Counsel and a former Additional Solicitor-General of Sri Lanka, has considerable judicial experience, having been the President of the Court of Appeal of Sri Lanka (March 2004–January 2005) and Judge of the Supreme Court of Sri Lanka (January 2005-December 2014). The author is currently a Judge of the Supreme Court of Fiji. It is noteworthy that the author had functioned as the Chairman of a Committee of Experts appointed by the Government of Sri Lanka in 2009 to recommend amendments to Sri Lanka’s current Muslim Marriage and Divorce Act of 1951, and the Report of the Committee was handed over to the Minister of Justice on 22nd January 2018. The author acknowledges with gratitude the assistance received from Dato’ Shyamala Alagendra, Advocate and Solicitor of the High Court of Malaysia, and currently Assistant Director of Public Prosecution of Fiji, in the preparation of this article. However, the views expressed in the paper are entirely those of the author, who may be contacted at his official email address: saleemmarsoof@gmail.com

Islamic sources indicate that Muslims often sought to distance themselves from the practices of Jews (as well as Christians and Zoroastrians). One method used to differentiate Islam from other religions was mukhālafa, doing the opposite of those around you. A good example of this principle at work is the laws of menstruation (ḥayḍ). In this case, Muslims not only sought to differentiate themselves from Jews, but also to make Islamic practices more lenient (rukhṣa) than those of Judaism.

The Character of the People of the Qur’an (Manners of the Bearers of the Qur’an and its People) discusses the etiquettes and required character of those who preserve, recite and believe in the Qur’an, thus including all Muslims in general, whatever their spiritual station.  The book is divided into ten chapters.  Most of the material is of two types: (1) quotations from the Qur’an, Sunnah and words of the Companions and the Salaf, and (2) admonitions composed by the author, by which he addresses the reader directly, guiding him to the balanced path, relying on the quotations for support.

Al-Ajurri’s book is regarded as one of the principal sources in its subject-matter, being one of the very first sources to gather the required manners and character of Ahl al-Qur’an.  Al-Quran Society is pleased to introduce this work and its author to an English readership for the first time, by the Grace of Allah.

Muhammad b. al-Husayn b. ‘Abdullah, Abu Bakr al-Ajurri, Scholar of Hadith and Law, pious Imam and trustworthy Follower of the Sunnah, was born around 264 or 280 H in Baghdad, where he was raised and educated before teaching Hadith there.  He remained in Baghdad until the year 330 H, when he performed the pilgrimage to Makkah.  He settled in the holy city and stayed there for thirty years, dedicated to worship and the teaching of Hadith until his death in 360 H.

Al-Ajurri had at least eighty illustrious teachers, including famous Imams and Hadith-preservers, and taught dozens of distinguished students from all over the Islamic lands, especially during his stay in Makkah.  His teachers included al-Firyabi and Abu Bakr b. Abu Dawud al-Sijistani, son of the famous scholar of Hadith.  His students included Abu Nu’aym of Isfahan, author of the Hilyah al-Awliya’ (“Ornament of the Saints”).

We know of around forty works compiled by al-Ajurri, including many that have been published several times in the original Arabic.

Bagi masyarakat Indonesia, transgender dianggap sebagai sebuah hal yang tabu, karena pelaku transgender dinilai dan dipandang telah menyalahi kodrat pencipta-Nya. Bagaimana tidak, pelaku transgender mengubah alat kelamin yang pada dasarnya telah ditentukan Allah sebagai laki-laki atau sebagai perempuan.
Akan tetapi b elakangan ini semakin banyak seseorang yang berpenampilan dan bersikap seperti lawan jenisnya, sebagai contoh fenomena waria yang berkeliaran di jalanan untuk mengamen, bahkan ada di antara mereka yang berpakaian layaknya muslimah dengan memakai kerudung. Ironisnya, di media publik seperti televisi kita sepertinya justru ikut menyemarakkan dan mensosialisasikan perilaku tersebut di berbagai program acara talkshow, parodi, atau pun humor. Hal ini tentunya akan turut andil memberikan legitimasi dan figur yang dapat ditiru masyarakat untuk mempermainkan jenis kelamin atau bahkan perubahan orientasi dan kelainan seksual.
Hal ini menjadi sesuatu yang perlu diulas secara mendalam bagaimana hukum agama (syariat) Islam memandang hal tersebut. Mengingat transgender yang awalnya dianggap sebagai hal yang tabu, namun lama-lama bisa menjadi hal biasa yang mungkin manusia akan menghalalkan perbuatan tersebut.

Qawaidul fiqhiyah (kaidah-kaidah fiqih) adalah suatu hukum kully (menyeluruh) yang mencakup intisari hukum-hukum fiqih. Qawa‟id fiqhiyah mempunyai beberapa kaidah, diantaranya adalah seperti pembahasan dalam makalah ini yaitu al-„adah al-muhakkamah (adat atau kebiasaan itu bisa menjadi dasar dalam menetapkan suatu hukum) yang diambil dari kebiasaan-kebiasaan baik yang tumbuh dan berkembang di dalam masyarakat sehingga dapat dijadikan dasar dalam menetapkan suatu hukum sesuai dengan nilai-nilai yang berkembang di dalam masyarakat. Dengan menguasai kaidah-kaidah fiqih kita akan mengetahui segala permasalahan fiqih, karena kaidah fiqih menjadi titik temu dari masalah-masalah fiqih sehingga dapat dengan bijak dalam menerapkan hukum fiqih dalam waktu, tepat, situasi dan kondisi yang seringkali berubah-ubah.
Dan dengan memahami kaidah fiqih, kita akan lebih bijak di dalam menyikapi masalah-masalah sosial, ekonomi, politik, dan lebih khususnya budaya (adat atau kebiasaan ) serta lebih mudah mencari solusi terhadap masalah-masalah yang terus muncul dan berkembang dalam masyarakat. Didasari itulah pemakalah merasa tertarik untuk mengkaji salah satu kaidah fiqih khususnya berkaitan dengan kehidupan kita sehari-hari atau yang sering kita jumpai yaitu tentang adat (kebiasaan) dengan kaidah, al-„adah al-muhakkamah dengan arti adat atau kebiasaan itu bisa menjadi dasar dalam menetapkan suatu hukum. Dalam makalah ini akan dikaji mengenai pengertian al-„aadah, dasar-dasar hukum, cabang kaidah al-a‟aadah muhkamah.

The purpose of this essay is to sketch the outer contours of the epistemological universe in which the science of legal theory and methodology, or uṣūl al-fiqh, was elaborated in classical Sunni Islam. This is accomplished by scrutinizing arguments both for and against two crucial components of that theory -- namely, qiyās and taʿlīl -- as presented by two major jurists of the 5th century of the Hijra. The jurists in question, who represent opposite ends of the Islamic theological spectrum, are the Ḥanafī Muʿtazilī jurist Abū al-Ḥusayn al-Baṣrī (d. 436/1044) and the famous arch-Ẓāhirī Ibn Ḥazm (d. 456/1064). By analyzing the treatises on uṣūl al-fiqh of authors with such widely divergent theological orientations, this article draws out and maps the very crucial epistemological considerations which lie at the base of each author's stance.