Al-Ahkam As-Sultaniyyah: The Laws Of Islamic Governance

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Abu’l Hasan al-Mawardi
Language: English | Format: PDF | Pages: 386 | Size: 6 MB

Al-Ahkam as-Sultaniyyah written in the fith Century Hijri is perhaps the single most comprehensive account of the workings of Islamic governance and equally a highly influential theoretical outline of the nature of that governance.

Woven throughout it are accounts of the first community of Islam and the judgements of the early scholars of the salaf which are the book’s lifeblood and its light.

Covering all the various aspects of the deen of Islam which are the concern and responsibility of the Khalifah, his amirs, his wazirs (ministers) and deputies. The rights and duties of these persons are expounded in detail.

The Author

Abu al-Hasan Ali Ibn Muhammad Ibn Habib al-Mawardi was born at Basrah. He learned Fiqh (Islamic jurisprudence) from the jurist Abu al-Wahid al-Simari. He then went to Baghdad for advanced studies under Sheikh Abd al-Hamid and Abdallah al-Baqi.
His proficiency in jurisprudence Ethics, Political science and literature proved useful in securing a respectable career for him. After his initial appointment as Qadi (Judge), he was gradually promoted to higher offices, till he became the Chief Justice at Baghdad. The Abbasid Caliph al-Qaim bi Amr Allah appointed him as his roving ambassador and sent him to a number of countries as the head of special missions. In this capacity he played a key role in establishing harmonious relations between the declining Abbasid Caliphate and the rising powers of Buwahids and Seljukes.

He was favoured with rich gifts and tributes by most Sultans of the time. He was still in Baghdad when it was taken over by Buwahids. Al-Mawardi died in 450 AH (1058 AD)

The Translator

Dr. Asadullah Yate studied at the University of Cambridge and received his doctorate (PHd) in 1987. He has studied with teacher Shaykh Abdal Qadir al-Murabit as-Sufi and has translated, on his behalf, books such as The Secret Garden of Shaykh Mahmud Shabistari, and is presently engaged in a translation from Arabic of the Kitab al-Mufeed of Shaykh asch-Shinqeeti and Necip Fazil’s Ulu Hakan from Turkish. One of his recent books is Ibn Rushd – Mujtahid of Europa. Continue reading

Man-Made Laws Vs. Shari’ah

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Abdur Rahmaan ibn Salih al-Mahmood
Language: English | Format: PDF | Pages: 387 | Size: 9 MB

This book appears at a time when many other books and ideas are being propogated to justify the status quo of the ummah, and the position of those who are not ruling by what Allah has revealed and to detract from the seriousness of the situation.

This book is a detailed discussion of the extreme views of both the Murji’ah and Khawaarij, which are clouding the ummah’s vision as they have done for far too long. The view of the Murji’ah states that faith is simply the matter of belief in the heart, which no link to action, whilst the view of the Khawaarij is that any sin equals a mjor kuft act which puts a person beyond the pale of Islam. The author highlights these distorted views, then explains the middle way of Ahl as-Sunnah wa’l-Jamaa’ah, based on the Qur’an and Sunnah, where faith is composed of both belief and action, and it may increase and decrease; while sin does not necessarily equal a major kuft act, but there are some major sins which do consitute major kufr acts and put a person beyond the pale of Islam, such as ruling by something other than what Allah has revealed.

Once this idea is clear in the minds of ordinary Muslims, the Muslim ummah will not accept anything from their governments and rulers except shari’ah, to rule their lives, and they will realize that any other system or law is nothing more or less than kufr in disbelief and a deviation from Islam. Continue reading

The Basic Rulings And Principles Of Fiqh

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Abdur-Rahman Bin Nasir as-Sadi/Dr. Saleh As-Saleh
Language: English | Format: PDF | Pages: 62 | Size: 1.5 MB

The Basic Rulings and Principles of Fiqh – The Beneficial, Eloquent Classifications and Differentiations.

The Lawgiver orders only that which is a purely beneficial (i.e. no evil therein) or predominately beneficial  (meaning its benefits exceeds any evil  therein). The Lawgiver forbids only that which is purely evil or  predominately evil (i.e. the good is negligible when compared to the evil), giving  precedence to warding off the  evil.

Qur’anic Foundation for Principle One

This foundation comprises the entire shari’ah. Nothing is irregular when considered using this foundation. There is  no differentiation, whether this  foundation refers to the rights of Allaah or the rights of His slaves. Allaah  (subhannahu wa ta’ala) said (in the translation of the meaning):

إِنَّ ٱللَّهَ يَأۡمُرُ بِٱلۡعَدۡلِ وَٱلۡإِحۡسَـٰنِ وَإِيتَآىِٕ ذِى ٱلۡقُرۡبَىٰ وَيَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنڪَرِ وَٱلۡبَغۡىِ‌ۚ يَعِظُكُمۡ لَعَلَّڪُمۡ تَذَكَّرُونَ

«Verily, Allaah enjoins al-‘Adl (i.e. justice) and al-Ihsaan, and giving (help) to kith and kin and forbids al- Fahsha (i.e all evil deeds), and al-Munkar  (i.e. all that is prohibited), and Al-Baghye (i.e. all kinds of  oppression), He admonishes you, that you may take heed.» Surah an-Nahl (16:90)

From this ayah, it is clear that there is no justice or goodness, except that Allaah orders it. Similarly, there is  no evil or munkar related to the rights  of Allaah and no transgression nor oppression related to the rights of  people, except that He forbade it. This is where this foundation is deducted from.

Also, Allaah said in the Qur’an (in the translation of the meaning):

قُلۡ أَمَرَ رَبِّى بِٱلۡقِسۡطِ‌ۖ وَأَقِيمُواْ وُجُوهَكُمۡ عِندَ ڪُلِّ مَسۡجِدٍ۬ وَٱدۡعُوهُ مُخۡلِصِينَ لَهُ ٱلدِّينَ‌ۚ كَمَا بَدَأَكُمۡ تَعُودُونَ

«Say (O Muhammad: sallallaahu ‘alayhi wa sallam): My Lord has commanded justice and (said) that you should face Him  only (i.e. worship none but Allaah and  face the Qiblah, i.e. the Ka’bah at Makkah during prayers) in each and  every place of worship, in prayers and invoke Him only making your religion sincere to  Him» Surah al-‘Araf (7:29)

As such, this verse comprises the basic foundations regarding the commands and reminds us of their goodness. Similarly, the following verse comprises the  basis of all the prohibitions while commanding us to say away from  them, stating (in the translation of the meaning):

قُلۡ إِنَّمَا حَرَّمَ رَبِّىَ ٱلۡفَوَٲحِشَ مَا ظَهَرَ مِنۡہَا وَمَا بَطَنَ وَٱلۡإِثۡمَ وَٱلۡبَغۡىَ بِغَيۡرِ ٱلۡحَقِّ وَأَن تُشۡرِكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَـٰنً۬ا وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ

«Say (O Muhammad: sallallaahu ‘alayhi wa sallam): “(But) the things that my Lord has indeed forbidden are al- Fawahish (great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no  authority, and saying things about Allaah of which you have no knowledge.”» Surah al-‘Araf (7:33)

This verse begins by describing those acts that are lesser in gravity, continuing on to those that are the highest  in magnitude and forbiddance.

In addition, Allaah said the following verse (in the translation of the meaning):

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا قُمۡتُمۡ إِلَى ٱلصَّلَوٰةِ فَٱغۡسِلُواْ وُجُوهَكُمۡ وَأَيۡدِيَكُمۡ إِلَى ٱلۡمَرَافِقِ وَٱمۡسَحُواْ بِرُءُوسِكُمۡ وَأَرۡجُلَڪُمۡ إِلَى ٱلۡكَعۡبَيۡنِ‌ۚ وَإِن كُنتُمۡ جُنُبً۬ا فَٱطَّهَّرُواْ‌ۚ وَإِن كُنتُم مَّرۡضَىٰٓ أَوۡ عَلَىٰ سَفَرٍ أَوۡ جَآءَ أَحَدٌ۬ مِّنكُم مِّنَ ٱلۡغَآٮِٕطِ أَوۡ لَـٰمَسۡتُمُ ٱلنِّسَآءَ فَلَمۡ تَجِدُواْ مَآءً۬ فَتَيَمَّمُواْ صَعِيدً۬ا طَيِّبً۬ا فَٱمۡسَحُواْ بِوُجُوهِڪُمۡ وَأَيۡدِيكُم مِّنۡهُ‌ۚ مَا يُرِيدُ ٱللَّهُ لِيَجۡعَلَ عَلَيۡڪُم مِّنۡ حَرَجٍ۬وَلَـٰكِن يُرِيدُ لِيُطَهِّرَكُمۡ وَلِيُتِمَّ نِعۡمَتَهُ ۥ عَلَيۡكُمۡ لَعَلَّڪُمۡ تَشۡكُرُونَ

«O you who believe! When you intend to offer as-Salaat (the prayer), wash your faces and your hands (forearms) up  to the elbows, rub (by passing wet hands  over) your heads, and (wash) your feet up to ankles. If you are in a  state of Janaaba (i.e. had a sexual discharge), purify yourself (bathe your whole body). But if you are ill or on a  journey or any of you comes from answering the call of nature, or you have been in contact with women (i.e. sexual  intercourse) and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands.  Allaah does not want to place you in difficulty, but He wants to purify you, and to complete His Favor on you that  you may be thankful.» Surah al-Ma’idah (5:6)

After mentioning the command that when one wants to perform the salaah that he must make wudhu with water if it is  available or otherwise clean earth, Allaah tells us that His magnificent commands, which are from His greatest  favors, are not meant to be difficult but to provide good for us and to purify us.

Furthermore, contemplate His saying in Surah al-Isra (in the translation of the meaning):

وَقَضَىٰ رَبُّكَ أَلَّا تَعۡبُدُوٓاْ إِلَّآ إِيَّاهُ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنًا‌ۚ إِمَّا يَبۡلُغَنَّ عِندَكَ ٱلۡڪِبَرَ أَحَدُهُمَآ أَوۡ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفٍّ۬ وَلَا تَنۡہَرۡهُمَا وَقُل لَّهُمَا قَوۡلاً۬ ڪَرِيمً۬ا

«And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them  or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address  them in terms of honor.» Surah al-Isra (17:23)

In the same Surah, Allaah affirmed (in the translation of the meaning):

ذَٲلِكَ مِمَّآ أَوۡحَىٰٓ إِلَيۡكَ رَبُّكَ مِنَ ٱلۡحِكۡمَةِ‌ۗ وَلَا تَجۡعَلۡ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ فَتُلۡقَىٰ فِى جَهَنَّمَ مَلُومً۬ا مَّدۡحُورًا

«This is (part) of Al-Hikmah (wisdom, good manners and high character) which your Lord has revealed to you (O  Muhammad SAW ). And set not up with Allâh any other ilâh (god) lest you should be thrown into Hell, blameworthy and  rejected, (from Allâh’s Mercy).» Surah al-Isra (17:39)

To fully understand this verse, we must look at the preceding verses. Allaah said (in the translation of the meaning):

وَلَا تَقۡتُلُوٓاْ أَوۡلَـٰدَكُمۡ خَشۡيَةَ إِمۡلَـٰقٍ۬‌ۖ نَّحۡنُ نَرۡزُقُهُمۡ وَإِيَّاكُمۡ‌ۚ إِنَّ قَتۡلَهُمۡ ڪَانَ خِطۡـًٔ۬ا كَبِيرً۬ا – وَلَا تَقۡرَبُواْ ٱلزِّنَىٰٓ‌ۖ إِنَّهُ ۥ كَانَ فَـٰحِشَةً۬ وَسَآءَ سَبِيلاً۬ – وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ‌ۗ وَمَن قُتِلَ مَظۡلُومً۬ا فَقَدۡ جَعَلۡنَا لِوَلِيِّهِۦ سُلۡطَـٰنً۬ا فَلَا يُسۡرِف فِّى ٱلۡقَتۡلِ‌ۖ إِنَّهُ ۥ كَانَ مَنصُورً۬ا

«And kill not your children for fear of poverty. We shall provide for them as well as for you. Surely, the killing  of them is a great sin. (31) And come not near to the unlawful sexual intercourse. Verily, it is a Fâhishah [i.e.  anything that transgresses its limits (a great sin)], and an evil way (that leads one to Hell unless Allâh forgives  him). (32) And do not kill anyone whose killing Allâh has forbidden, except for a just cause. And whoever is killed  wrongfully (Mazluman intentionally with hostility and oppression and not by mistake), We have given his heir the  authority [(to demand Qisâs, Law of Equality in punishment— or to forgive, or to take Diya (blood – money)]. But  let him not exceed limits in the matter of taking life (i.e he should not kill except the killer). Verily, he is  helped (by the Islâmic law) (33)» Surah al-Isra (17:31-33) Continue reading

Al-Shafi’i’s Risala: Treatise On The Foundations Of Islamic Jurisprudence

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Al-Imam Al-Shafee
Language: English | Format: PDF | Pages: 387 | Size: 62.5 MB

Imam Shafi on On Legal Knowledge Read Classical – Excerpt

Written in the second Islamic century by al-Imam al-Shafi’i (d. 204AH/820AD), the founder of one of the four Sunni schools of law.

This important work gives the fundamental principles of Islamic jurisprudence and its influence continues to the present day. During the early years of the spread of Islam, the exponents of Islamic legal doctrine were faced with the problems raised by ruling and administering a diverse and rapidly growing empire. In Medina and Kufa, as well as other cities of early Muslim rule, schools of law had to be developed, but it took the genius of Muhammad b. Idris al-Shafi’i, born in the year 150AH/767AD, to establish the principles by which the various legal doctrines could be synthesised into a coherent system. In the Risala, which laid down the basis for such a synthesis, al-Shafi’i established the overriding authority, next only to the Qur’an, of the Sunna or example of the Prophet Muhammad as transmitted in the traditions.

Professor Majid Khadduri has done an admirable service in making this valuable work available in English, His excellent translation uses not only the original manuscripts of Ibn Jama’a and al-Rabi, found at Dar al-Kutub, the National Library in Cairo, but also authoritative editions published earlier in this century, namely the Bulaq and Shakir editions. In his introduction, Professor Khadduri outlines the historical background of the Risala and gives a biography of al-Imam al-Shafi’i as well as annotated, detailed summaries of the composition, structure, substance and argument of the text. He also includes a list of transmitters of traditions, a glossary of the most important Islamic legal terms and a select bibliography. For this new edition, the index has been expanded and a small corrigenda added. Continue reading

The Distinguished Jurist’s Primer, 2 Vol. Set (Bidayat Al-Mujtahid Wa Nihayat Al-Muqtasid)

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Ibn Rushd
Language: English | Format: PDF | Pages: 1236 | 2 Vol. Set | Size: 72 MB

Ibn Rushd’s Bidayat al-Mujtahid (The Distinguished Jurist’s Primer) occupies a unique place among the authoritative manuals of Islamic law. It is designed to prepare the jurist for the task of the mujtahid, the independent jurist, who derives the law and lays down precedents to be followed by the judge in the administration of justice. In this manual Ibn Rushd traces most of the issues of Islamic law, describing not only what the law is, but also elaborating the methodology of some of the greatest legal minds in Islam to show how such laws were derived.

This text provides a still-relevant basis for the interpretation and formulation of Islamic law. Combining his legal and philosophical knowledge, Ibn Rushd transcends the boundaries of different schools and presents a critical analysis of the opinions of the famous Muslim jurists and their methodologies.

The legal subject areas covered include marriage and divorce; sale and exchange of goods; wages, crop-sharing and speculative partnership; security for debts and insolvency; gifts, bequests and inheritance; and offences and judgements.

‘My purpose in this treatise is to lay down in it for myself, by way of remembrance, the issues (Masa’il) of the Ahkam that are agreed upon and those that are disputed, along with their evidences, and to indicate those bases of the disputes that resemble general rules and principles, for the Faqih (jurist) may be presented with problems on which the Shara’ (law) is silent” The issues are mostly those that are expressly stated in the Manthuq (unstated text of the Nass), or are closely related to those that are so stated. They are the issues agreed upon by the Muslim Fuqaha (jurists) since the generation of the Sahabah (Companions – God be pleased with them) till such time that Taqlid (following qualified scholarship) was rampant, or those over which a difference of opinion among them became widely known- ‘

Ibn Rushd was a Maliki Jurist (Qadi) but presents the views of other schools ( Hanifi, Shaf’ee, hanbali & Zahiri) with the usual Respect and objectivity. This book is among the best known example of the Shari’a science of Ilm al Khilaf (the knowledge of variant ruling) It is one of the most well knows works of ilm-ul- Khilaf, a discipline that records and analyses the differences among Muslim Jurists. Qadi Ibn Rushd, the Grandson (Known as Averrooes in the West)

Ibn Rushd , Arabic (ابن رشد), known as Averroes 510-595 AH (1126 – 1198H), was an Andalusian-Arab philosopher and physician, a master of philosophy and Islamic law, mathematics, and medicine. He was born in Cordoba, Spain, and died in Marrakech, Morocco. His school of philosophy is known as Averroism.

Also known as Averroes or ‘The Commentator’, Ibn Rushd, came from a family of jurists and was born in Cordoba in Moorish Spain. He himself trained in law and medicine and later served as qadi or judge in Seville and Cordoba. In 1182 he was appointed physician to the court of caliph Abu Ya`qub Yusuf in Marrakesh and to his son, Abu Yusuf Ya`qub, in 1195 but was recalled shortly before his death.

In the field of medicine Averroës produced his Kulliyat fi al tib (General Medicine) between 1162 and 1169. He is however better known for his great commentaries on Aristotle but.

Al-Dhahabi in Siyar A`lam al-`Ulama’ (15:452) quotes al-Abbar as saying: ‘No one of his scholarly perfection, his erudition, or his high manners was ever raised in Andalus.’

About the Translator: Imran Ahsan Khan Nyazee

Associate Professor in the Faculty of Shariah and Law, Islamabad. He obtained his law degree (L.L.B) from Punjab University in 1969. In 1983, he was awarded a gold medal for his performance in the L.L.M (Shariah) at the International Islamic University of Michigan Law School, Ann Arbor, USA. His published works include: Theories of Islamic Law, The concept of Riba and Islamic Banking, and General Principles of Criminal Law. He has also published several research articles on Islamic Law and has recently translated into English Al-Hidayah:A Classical Manual of Hanafi Law-VOL 1 (Amal Press). Continue reading

The Islamic Will And Testament

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Dr. Muhammad Al-Jibaly
Language: English | Format: PDF | Pages: 146 | Size: 1.5 MB

Writing a will is a religious obligation on every capable Muslim. It protects against many problems and conflicts that could arise after a person’s death. This obligation is more emphasized in the West: Failing to write a well-founded will may result in the distribution of one’s estate in discord with the Islamic law, and may lead to losses for some of the rightful inheritors. Because of this, we have compiled:

1) Useful authentic information on writing wills,
2) Practical ready-to-fill will-forms, and
3) A brief overview of the Islamic law of inheritane.

Our hope is that, by this, we are presenting to the Muslims in the West a much needed service, for which we seek Allah’s accetance and forgiveness. Continue reading

The Fiqh Of Fasting

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Dr. Abu Ameenah Bilal Philips
Language: English | Format: PDF | Pages: 80 | Size: 2 MB

Fasting (siyaam) in Arabic linguistically means to restrain or abstain from. According to the Sharee‘ah it means “abstaining from food, drink, sexual intercourse, and other acts mentioned in the divine law during the day in the prescribed way. It is followed by abstinence from foolish talk, obscenity, and other forms of prohibited and disliked speech, due to the narration of hadeeths forbidding them during fasting more so than at other times. [The abstinence should be] during a specified time, and under special conditions which are explained in the following hadeeths. The beginning of its obligation was in the second year after the Hijrah.

[1] – Aboo Hurayrah narrated that Allaah’s messenger (PBUH) said, “Do not fast one or two days just before Ramadaan, except in the case of a person who has been in the habit of fasting this way. He may fast on those days.” Collected by al-Bukhaaree and Muslim.

Aboo Hurayrah’s quotation of Allaah’s Messenger (PBUH) as saying, “Do not fast one or two days just before Ramadaan…” contains evidence supporting the use of the term Ramadaan as a general term for the month of Ramadaan. The hadeeth of Aboo Hurayrah collected by Ahmad and others attributed to the Prophet (PBUH),

“Don’t say: ‘Ramadaan has come,’ because Ramadaan is one of Allaah’s names. Instead, say, ‘The month of Ramadaan has come.’ ” is weak and cannot validly oppose what is found in the authentic [collections of al-Bukhaaree and Muslim].

“except in the case of a person5 who has been in the habit of fasting this way. He may fast on those days.”

The hadeeth is proof for the prohibition of fasting a day or two before Ramadaan. After narrating this hadeeth, at-Tirmithee said: “Doing this according to the people of knowledge was considered disliked (makrooh). They disliked that a person fast before the arrival of Ramadaan based on the very meaning of the term Ramadaan.” At-Tirmithee’s statement “based on the meaning of Ramadaan,” restricts the prohibition to precautionary fasts, and not fasting in general, like voluntary fasts, fasts due to vows, and other similar fasts. That restriction obviously implies that preceding Ramadaan by any other kind of fast is permissible. But that position is in conflict with the obvious meaning of the hadeeth which is general. Nothing is excluded from it except the fast of someone who regularly fasts fixed days and they coincide with the last days of Sha‘baan. If the Prophet (PBUH) had intended that the fast be limited by what at-Tirmithee mentioned, he would have said, “except one doing voluntary fasts,” or something similar. Prohibition of preceding Ramadaan with fasts was because the Lawgiver had linked the beginning of fasting the Ramadaan fast to the sighting of the crescent moon. One who precedes its sighting is in conflict with both the commands and prohibitions of the religious texts. The hadeeth also contains invalidation of the esoteric (Baatinites) practice of preceding the fast by one or two days prior to sighting the crescent moon of Ramadaan, and their claim that the particle preposition (laam) in the Prophet’s statement: صُومُوا لِرُؤْیَتِھِ Fast for its sighting means “greeting it”, because the hadeeth indicates that the laam cannot be correctly interpreted according to this meaning even though it carries that meaning in other contexts. Continue reading

Fiqh Az-Zakat A Comparative Study (Volume II) By Yusuf Al-Qaradawi

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Dr. Yusuf al-Qardawi
Language: English | Format: PDF | Volume: II | Pages: 347 | Size: 2 MB

Among the most important books Dr. Yusuf al-Qardawi has written is the present volume on fiqh az-Zakat. It is a study which deals in depth with legal rulings and philosophy of zakat in the light of the Qur’an and Sunnah.

Among the five pillars of Islam, Zakat is the third after Tawhid and prayer. It is crucial to the financial and political structure of every Muslim community. Yet, despite its pivotal significance, it is the least understood of the basic practices of Islam and indeed now plays little or no part in the lives of the vast majority of Muslims. That fact makes this book a very important addition to the literature available to English-speaking Muslims.

It covers every aspect of zakat in great detail, studying those who are obliged to pay zakat, the amounts they have to pay, as well as the types of wealth on which zakat must be paid. It also deals with how zakat is collected, its connection to Muslim governance and its relation to society as a whole. Fiqh az-Zakat is a seminal work for all Muslims and an important reference book for everyone interested in Islam. Continue reading

Fiqh Az-Zakat A Comparative Study (Volume I) By Yusuf Al-Qaradawi

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Dr. Yusuf al-Qardawi
Language: English | Format: PDF | Volume: I | Pages: 311 | Size: 2 MB

Among the most important books Dr. Yusuf al-Qardawi has written is the present volume on fiqh az-Zakat. It is a study which deals in depth with legal rulings and philosophy of zakat in the light of the Qur’an and Sunnah.

Among the five pillars of Islam, Zakat is the third after Tawhid and prayer. It is crucial to the financial and political structure of every Muslim community. Yet, despite its pivotal significance, it is the least understood of the basic practices of Islam and indeed now plays little or no part in the lives of the vast majority of Muslims. That fact makes this book a very important addition to the literature available to English-speaking Muslims.

It covers every aspect of zakat in great detail, studying those who are obliged to pay zakat, the amounts they have to pay, as well as the types of wealth on which zakat must be paid. It also deals with how zakat is collected, its connection to Muslim governance and its relation to society as a whole. Fiqh az-Zakat is a seminal work for all Muslims and an important reference book for everyone interested in Islam. Continue reading

The Muwatta Of Imam Malik

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Imam Malik ibn Anas ibn Malik ibn ‘Amr al-Asbahi
Language: English | Format: PDF | Pages: 419 | Size: 4 MB

‘Malek’s great Work  which is the earliest surviving Muslim Law-Book. Its object is to give a survey of law and justice, ritual and Practice of religion, according to the tradition applied in Madina, and to create a theoretical standard for matters which were not settled from the point of view of the tradition.

In a period of of recognition and appreciation of the cannon law under the earlier Abbasids, there was a practical interest in pointing out a smooth path (this is practically what al-Muwatta means) through the for reaching difference of opinion even on the the most elementary questions. However Al-Muwatta thus represents the transition from the doctrinal writing of the earliest period to the pure science of hadith of the later period” ( taken from the Preface of this book.)

The first formulation of Islamic Law based on the people of Madinah during the time of the great Companions.

The Quality of the Print & Translation is not as high as the Bewley version, however it is Hardback and includes the Arabic

Imam Malik ibn Anas ibn Malik ibn ‘Amr al-Asbahi  was one of the most highly respected scholars of fiqh in Islam, The Sheikh of Islam, ‘Proof of the Community,’ and ‘Imam of the Abode of Emigration.

He was born and lived his whole life in Madina and saw the traces of the Companions and Followers and the grave of the Prophet, may Allah bless him and grant him peace, and all the great places there.

The  Al-Muwatta, ‘The Approved,’ which was said to have been regarded by Imam Shafi’i to be the soundest book  after the Qur’an.

Most people agree that he died in 179 AH (795 AD)  at well over eighty years of age and was buried in the famous al-Baqie cemetery in the City of Madina with the noble companions of the Prophet.

Imam Malik’s followers and disciples developed the Fiqh science based on his books which came to be known as the Maliki Madhhab (approach). Continue reading