In order to be applicable to all contexts, the Shariʿah cannot be arbitrary or incoherent, nor can it be exhaustible or of limited lifetime. Rather, it must be systematic, consistent, and coherent. It must also be comprehensive and durable in order to provide guidance for humanity until the end of their earthly existence. The madhhabs, or schools of Islamic law, exhibit legal theories and bodies of law that, thus far, meet all of these qualities. These schools have demonstrated the ability to grow to address new cases and contexts without losing these qualities. Alternatives have yet to exhibit and sustain these qualities, leaving the madhhahbs as the best tool for approaching the Shariʿah.
“Oppressing women and justifying it using Shari’a is more offensive to our Prophet than a cheap film.” Al-Habib ‘Ali al-Jifri Fear of sexual harassment is a fact of life for women in Egypt. Many have posited that women themselves should bear responsibility for such harassment, with even seemingly religious arguments being deployed to support such … Read more…
The following was extracted from my translation of Abu ʿAbd al-Raḥmān al-Sulamī’s Detailed Counsel. Each of these counsels is explained in the translation, which—in sha Allah—will be published during 2013.
- Be mindful of God
- Prefer obedience and avoid disobedience
- Do not be distracted away from God
The following list of maqāṣid al-sharī‘ah—overarching objectives and purposes of Islam[ic Legislation]—was extracted from Ibn ‘Āshūr’s Maqāṣid al-sharī‘ah. For more information, please consult the Arabic original or its English translation. This list is by no means exhaustive, though it does include the main ones mentioned in the book.
The maqāṣid include:
- preservation of the order of the world & regulating human conduct
- preventing our inflicting harm and destruction upon the world
- preservation of religion, life, the intellect, property, lineage, & dignity
From the perspective of the Shari‘ah, the overarching purposes (maqāṣid) of medicine are the preservation of life, the body, its limbs, and considering them as necessities; warding off harms and anything which is harmful; preservation of health and providing treatment; and, enabling mankind to fulfill its role of stewardship (Ar. khilāfah).1 There is a large … Read more…
#antiprotip series includes existing patterns or behavior that need to be avoided. If you find yourself inclining towards any of these things, please reconsider.
#antiprotipHarm to others is trumped by serious profits in pockets.
#antiprotipTake the quick road to mastery by declaring irrelevant all you don’t already know.
#antiprotipWant your subjects to do something they aren’t already? Declare it illegal.
#protip series includes recommendations and reminders.
- Train yourself to generate pro- & counter- scenarios—a major fiqh need is matching masa’il & ‘ilal to the contemporary context.
- For every
xto suit Islam, not Islam to suit
- Beware of sloppily switching topics while using a term: “sunnah” changes meaning in usul al-fiqh, mustalah al-hadith, and fiqh.
The following was extracted from my translation of Abu ʿAbd al-Raḥmān al-Sulamī’s ʿUyūb al-nafs wa adwiyātuhā (Infamies of the Soul and Their Treatment). The entries are listed in the following format:
The translation will be released sometime during 2013, in sha Allah.
- Expecting salvation despite violations
- Travel the path of guidance, eat wholesome food, and seek complete protection from God
- Comfort by the form of repentance
- Adhere to grieving & crying so the nafs does not apply itself to feeling comforted
Hijab is not the only gender specific obligation. Other gender-specific obligations include: men (as a group) are required to uphold the five daily congregational prayers, carry out funeral rites, defend Islam, settle disputes; males (as individuals) are required to abstain from shaving their beard1, attend Friday Prayer, pay Zakat al-Fitr for their dependents, the dowry, … Read more…