Concise Presentation of the Fiqh of the Sunnah & The Noble Book

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Dr. ‘Abdul-Azeem Badawi
Language: English | Format: PDF | Pages: 704 | Size: 49.5 MB

Concise Presentation of the Fiqh of the Sunnah and The Noble Book

This valuable introductory compilation of fiqh (Islamic jurisprudence) issues takes the reader by the hand and shows him/her clearly what to do. As the author restricts the discussion to what is most directly derived from the Qur’an and the Sunnah and, therefore, above dispute, this book is valuable both as a work of fiqh and as a collection of sound hadiths.

Although there are a number of introductory compilations of fiqh (Islamic jurisprudence) issues available, this particular work is unique in several ways. First, the author has restricted his bases for fiqh to the Qur’an and the authentic Hadith of the Prophet (blessings and peace of Allah be upon him). Dr. Abdul-Azeem Badawi has avoided using any of the weak or rejected hadiths that are so often included in other books of fiqh. The author has also restricted his discussion to what is most directly derived from the Qur’an and the Sunnah and, therefore, above dispute. This book is thus valuable both as a work of fiqh and as a collection of sound hadiths. The topics which are dealt with include purity, prayer, fasting, zakah, pilgrimage, marriage, business transactions, permissible and impermissible foods, inheritance, criminal offenses, and jihad — covering all the major fiqh issues in a Muslim’s life. Jamal al-Din M. Zarabozo has translated this important work into English for the benefit of English-speaking Muslims and students of 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

The Madhhab Of Ahl Ul-Hadeeth In Fiqh

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Shaykh Mashhur bin Hasan Al Salman
Language: English | Format: PDF | Pages: 43 | Size: 1 MB

Unto Ahl ul-Hadeeth is a Madhhab which is mentioned within the compendiums, it is a Madhhab which has distinguishing characteristics and particularities. Between it and the madhhab of the fuqaha, and the Dhahiri Madhhab, are signs which are hidden from some students. There are indications, and actually clear texts, within the hadeeth and narrations, which contain a clear mention of the madhhab of Ahl ul-Hadeeth. The madhhab of Ahl ul-Hadeeth and the Madhhab of Ahl us-Sunnah, the Madhhab ul-Athar, is the Salafi Madhhab. ‘Salafiyyah’ and ‘Ahl ul-Hadeeth’ are two synonymous terms, however the terms ‘Ahl ul-Hadeeth’ and ‘Ahl us-Sunan’ are relayed in some Prophetic texts and in some narrations from the Companions and the Successors. The good starts off altogether then its components split up like material objects. During the first illustrious era all of the people were like police and security officers and the ’Ulama were Khutaba’, Qudat (judges) and Imams of Masajid. Knowledge and action, the rulers and the people were all united and undivided, then the reasons for strength within the Ummah became scattered and divided, and as is said this was in regards to concrete matters of life as it was also for matters of fiqh.

The Sahabah (radi Allahu ’anhum) have the most knowledge among the people headed by the four rightly guided Caliphs especially Abu Bakr and ’Umar, may Allah be pleased with all of them. Fiqh is not merely babbling statements and then expounding and verifying them, rather fiqh is to achieve the truth which Allah loves. If we are to look within the compendiums of lengthy fiqh works and we tried to find the fiqh of Abu Bakr and ’Umar with a fine tooth comb we would only find but a little. This is as opposed to the fiqh that we find for example from the younger Sahabah like Ibn ’Abbas, Ibn ’Umar, Jabir and others. This is because momentous events constantly crop up and matters arise which were not found among those people before, so the Sahabah needed to express their views and clarify what was obligatory upon them. Abu Bakr and ’Umar were the way of living during their era as they were during the era of Allah’s Messenger (sallallahu ’alayhi wassallam), and the slogan of Abu Bakr, despite the emergence of Ridda during his time, “I will send forth Usamah’s army”2 which raised the banner of following (the Prophet, sallallahu ’alayhi wassallam) and not to estimate the benefits and harms based on what opposes the instructions which are sensed or based on the text. So from the beginning the banner of following (Ittiba’) was raised because in following the guidance of the Prophet (sallallahu ’alayhi wassallam), his heart and mind became open to the blessing of the Revelation. Abu Bakr believed in al-Isra wa’l-Miraj while the minds of the disbelievers became narrow in regards to it, to the extent that Abu Jahl said to Abu Bakr, after being informed of the Miraj: “If I were to gather all of the kuffar of Quraysh in front of you would you tell them what you told me?” Abu Jahl found Abu Bakr’s (radi Allahu ’anhu) affirmation strange, yet this was the Companions manner.

The Companions dispersed into different countries and the Sunnah which was in their chests also disseminated within the different countries and some countries are distinguished with some aspects of the Sunan. To the extent that Muhammad ibn ’Abdullah al-Hakim an-Naysaburi,3 the author of al-Mustadrak, authored a work on the regions which were distinguished by the Sunan of the Prophet (sallallahu ’alayhi wassallam). When the Companions dispersed throughout the lands the Sunnah also became dispersed on account of their diffusion. Imam ash-Shafi’i acknowledges in his book Jami’ ul-’Ilm that it is difficult for one man to compile all the hadeeth of Allah’s Messenger (sallallahu ’alayhi wassallam), due to the dispersal of the Sunnah at that time. Hadeeth was fiqh and fiqh was hadeeth and there are tens of events about issues in which the Sahabah and Tabi’in were asked and they did not say a word except that they traced a hadeeth back to the Prophet (sallallahu ’alayhi wassallam) and this is a very important. 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

Fiqh Of Love – Marriage In Islam (Audio)

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Shaykh Yaser Birjas

Fiqh of Love – The Fiqh of Marriage in Islam is the official recording of an AIMaghrib Institute seminar. What you hold in your hands is a detailed look at the process and rites of marriage in Islam as explained by Shaykh Yaser Birjas. The seminar begins with a discussion of the various concepts of love as defined by Islam and other competing theories. It then presents the flqh of marriage beginning with the search for a suitable spouse, following the entire process including the details of the marriage contract and then concluding with advice for marriage life. This amazing seminar is a testament to the comprehensive nature of Islam as well as to the mercy and sensitivity of Allah that He should make clear to us the right way even in our most intimate affairs. Insha’Allah, you’ll witness your Eman growing stronger as your understanding of the wisdom of the Qur’an and Sunnah comes alive in your mind, in your soul, and in your heart. We call it an EmanRush! Visit EmanRush.com for a complete list of available single CD’s and other available seminars. Continue reading

Congregational Prayer

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Dr. Saalih ibn Ghaanim al-Sadlaan
Language: English | Format: PDF | Pages: 287 | Size: 14 MB

The Congregational Prayer is one of the most important outward manifestations of Islam. Prayer is of extreme importance to the well-being of a persons religion. But prayer in Islam is more than just an individual spiritual experience. It is mean to be performed in a congregation – the foundation of a Muslim society as a whole.

In this work, Dr al-Sadlaan has done an excellent job of discussing the most important fiqh topics related to the Congregational Prayer. The following topics are covered in this work, the wisdom behind Congregational Prayer, the place for performing Congregational Prayer and the virtues of attending the mosque, the legal status of the Congregational Prayer, repeating a paryer in congregation, performing sallat al-taraweeh of Ramadhaan in congregation, women performing Congregational Prayer and many other topics.

This book is essential reading for all Muslim leaders and Imaams. Continue reading

Fiqh Ad-Da’wah: Guiding To Allah By The Book

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Muhammad Al-Shareef

Fiqh of Dawah-Guiding to Allah by the Book is the official recording of an AlMaghrib Institute seminar. This recording of an Almaghrib Institute Seminar addresses 4 basic pillars of giving dawah. Each pillar is then divided into different subcategories such as the Character of the Da’ee, Understanding Who We are Guiding, Essential Dawah and Debating Techniques, 25 Psychological Tips and Tricks, and many more. This set, which comes with two bonus CD’s, ABC’s of Speech/Article writing and Swift and Logical Responses, will give you the proper tools to spread the message of Islam in a variety of settings and situations. This CD set is the first of its kind from and for the English speaking population of Muslims. InshAllah, the next time you encounter a co-worker or a family member for dawah purposes, this EmanRush will not leave you empty-handed! Continue reading

The Evolution Of Fiqh – (Islamic Law & Madh-habs)

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Dr. Abu Ameenah Bilal Philips
Language: English | Format: PDF | Pages: 152 | Size: 1 MB

The origin of Islamic law and its evolution and the four schools of law (math-habs) are discussed in this work along with the reasons for differences among them.

This is probably  Bilal Philips best-selling work on the various schools of thought in Islam, including detailed facts, insight, and commentary on the four major madhabs as well as other, less-known madhabs in Islam.

Includes mini-biographies on various eminent Islamic scholars the Evolution of Fiqh (Islamic Law & the Madh-habs), the author very clearly presents a brief overview of the historical development of Islamic law and its schools (the Madh-Nabs).

The book identifies the main reason for the appearance of the Madh-habs and the factors leading to differences among them. For those to whom the Madh-habs have been a mystery, this aspect of the book will he extremely enlightening. Although the author sheds light on both the positive and negative roles of the Madh-habs in the past, the main message of the book is call to the understanding the differences (with an aim to remove them where possible)

About the Author

Dr Abu Ameenah Bilal Philips was born in Jamaica, but grew up in Canada, where he accepted Islam in 1972. He completed a diploma in Arabic and a B.A. from the College of Islamic Disciplines (Usool ad-Deen) at the Islamic University of Madeenah in 1979. At the University of Riyadh, College of Education, he completed a M.A. in Islamic Theology in 1985, and in the department of Islamic Studies at the University of Wales, he completed a Ph.D. in Islamic Theology in 1994.

Abu Ameenah taught Islamic Education and Arabic in private schools in Riyadh for over ten years and for three years he lectured M.Ed. students in the Islamic Studies department of Shariff Kabunsuan Islamic University in Cotobato City, Mindanao, Philippines. Since 1994 he has founded and directed the Islamic Information Center in Dubai, United Arab Emirates (which is now known as Discover Islam) and the Foreign Literature Department of Dar al Fatah Islamic Press in Sharjah, UAE. Presently, he is a lecturer of Arabic and Islamic Studies at the American University in Dubai and Ajman University in Ajman, UAE. Continue reading