Ushul Fiqh Abu Zahrah Pdf Free WORK

Ushul Fiqh Abu Zahrah Pdf Free WORK


Ushul Fiqh Abu Zahrah Pdf Free

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Consequently, the practice of fiqh is obligatory upon all Muslims. All Muslims, men and women, are to seek and follow the guidance of Allah. Specifically, it is incumbent upon every Muslim to refer to the Islamic Shariah. He must also follow the instructions of those who are more knowledgeable than himself regarding Shariah, even when they disagree with his opinions. Whenever a doubt arises in a person’s mind regarding anything that he or she is asked about, he should refer to the instruction and say, «I seek Allah’s guidance» (aghayna illallah). Only those who have studied and memorized the Qur’an and the Sunnah are capable of offering genuine guidance. Therefore, fiqh is an Islamic science and that it should be taught in the beginning of the study of the Qur’an. This would instill the awareness that they are in the midst of a divine revelation. This is the most important thing that a Muslim should learn in order to be successful in this life and the hereafter.

The scholars of the Hanbali school have taught that whenever there is a doubt in a matter of fiqh, one should refer to the Quran and the Sunnah and rely on their rulings. An interpretation, or ijtihad, is not needed if this is not possible. An example would be where a reference cannot be found in the Quran or Sunnah and a ruling based on the subjective opinions of a knowledgeable scholar is required. This is not an option in all cases, and therefore, there are clear and unambiguous verses in the Quran and Sunnah, which serve as a source for ijtihad. As the Hanbalis have said, there are no grammatical ambiguities in the Quran and Sunnah. If the ambiguity cannot be resolved by referring to the Quran and Sunnah, it may be resolved by interpreting the Quran and Sunnah by methods and rules of ijtihad. The legal rulings based on the Qur’an and Sunnah are valid over all time and place. As Abi Hanifah said, «if a physician has not referred to a medicine (or a source of a remedy) which is known to be the greatest and most perfect, he will not be able to distinguish between drugs which are similar in appearance and effect.» (Mas’ala, I, p. 17, Ibn Al-Arabi, 1960, p. 33, Habib, 1990, p. 20). The person who differs from the proper mode of interpreting the Quran and Sunnah is not a perfect Muslim, and the errors in his opinions do not take away the perfection of the Hanbali school of fiqh.

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This paper aims at exploring the concept of al-dhara’i’ in its broad meaning, both at the preventive and proactive levels (sadd and fath aldhar a.i.). The application of al-dhara’i’ at both levels plays a significant role as a practical mechanism towards the realisation of maqasid, due to the cause-effect relationship between means and objectives. Thus, the legality or the Shari’ah value of an act could be determined based on its possible results in procuring benefits and/or preventing harm. Islamic Insurance has been considered a new development in fiqh al-mu’amalat.
Hidup untuk Infografik : Penulisan : Moh. Ibu Fatimah Esmar Konten : Penulis : Muhamad Ikhwan Zahrah Koperasi : @OmisiM Editor : @mfl_za Kabar : MFDK
However, the rules of fath al-dhara’i’ sometimes look like the nationalisation of a social welfare policy. For example, the free distribution of school meals is forbidden, because the end of the distribution is to provide healthy meals.

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