2586:
to which all uşūlī topics are discussed in the four following parts: Discussions of "terms," of "intellectual implications," of "the authority," and of "practical principles." Discussions of terms deal with denotations and appearances of terms from a general aspect, such as appearance of the imperative in the obligation, that of the prohibition in the unlawfulness, and the like. Discussions of intellectual implications survey implications of precepts even though such precepts may not be inferred from terms, such as discussing truthfulness of mutual implication of intellectual judgments and juristic precepts, of obligation of something necessitating obligation of its preliminaries (known as "the problem of preliminary of the mandatory act"), of obligation of something necessitating unlawfulness of its opposite (known as "the problem of the opposite"), of possibility of conjunction of the command and the prohibition, and so on. Discussions of the authority investigate whether some specific thing is juristically treated as a proof; for instance, whether report of a single transmitter, appearances, appearances of the Quran, Sunna, consensus, intellect, and the like are authoritative proofs. Discussions of practical principles deal with what the jurist refers to when he cannot find a persuasive proof, such as the principle of clearance from obligation, that of precaution, and so forth. For more on this science, see
842:) could in principle elevate a ruling based on probable evidence to absolute certainty. This classical doctrine drew its authority from a series of hadiths stating that the Islamic community could never agree on an error. This form of consensus was technically defined as agreement of all competent jurists in any particular generation, acting as representatives of the community. However, the practical difficulty of obtaining and ascertaining such an agreement meant that it had little impact on legal development. A more pragmatic form of consensus, which could be determined by consulting works of prominent jurists, was used to confirm a ruling so that it could not be reopened for further discussion. The cases for which there was a consensus account for less than 1 percent of the body of classical jurisprudence.
823:
narrowed down the vast corpus of prophetic traditions to several thousand "sound" hadiths, which were collected in several canonical compilations. The hadiths which enjoyed concurrent transmission were deemed unquestionably authentic; however, the vast majority of hadiths were handed down by only one or a few transmitters and were therefore seen to yield only probable knowledge. The uncertainty was further compounded by ambiguity of the language contained in some hadiths and
Quranic passages. Disagreements on the relative merits and interpretation of the textual sources allowed legal scholars considerable leeway in formulating alternative rulings.
2360:, one of the earliest jurists to write about usul after Shafi'i did – perhaps during Shafi'is lifetime – was Abū 'Ubaid al-Qāsim b. Sallām, who actually considered the sources of law to consist of only three – the Qur'an, the prophetic tradition, and consensus consisting of either scholarly consensus or consensus of the early generations. This division into four sources is most often attributed to later jurists upon whose work most Sunni jurisprudence has been modeled such as
918:(imitation), which refers to following the rulings of a mujtahid. By the beginning of the 10th century, development of Sunni jurisprudence prompted leading jurists to state that the main legal questions had been addressed and the scope of ijtihad was gradually restricted. From the 18th century on, leading Muslim reformers began calling for abandonment of taqlid and renewed emphasis on ijtihad, which they saw as a return to the vitality of early Islamic jurisprudence.
1122:
interacted in legal debate over the centuries. Rulings of these schools are followed across the Muslim world without exclusive regional restrictions, but they each came to dominate in different parts of the world. For example, the Maliki school is predominant in North and West Africa; the Hanafi school in South and
Central Asia; the Shafi'i school in Lower Egypt, East Africa, and Southeast Asia; and the Hanbali school in North and Central Arabia.
879:
988:). It is a sin or a crime to perform a forbidden action or not to perform a mandatory action. Reprehensible acts should be avoided, but they are not considered to be sinful or punishable in court. Avoiding reprehensible acts and performing recommended acts is held to be subject of reward in the afterlife, while neutral actions entail no judgement from God. Jurists disagree on whether the term
1043:
could override specific inferences based on the letter of scripture. While the latter view was held by a minority of classical jurists, in modern times it came to be championed in different forms by prominent scholars who sought to adapt
Islamic law to changing social conditions by drawing on the intellectual heritage of traditional jurisprudence. These scholars expanded the inventory of
1074:
1207:
822:
provides more detailed and practical legal guidance, but it was recognized early on that not all of them were authentic. Early
Islamic scholars developed a methodology for evaluating their authenticity by assessing trustworthiness of the individuals listed in their transmission chains. These criteria
2585:
Discussions of this science are presented in various parts in the works of uşūl al-fiqh. However, the best division is presented by al-Muhaqqiq al-Isfahani (d. 1940) in his last course of teaching (as narrated by his great student
Muhammad Rida al-Muzaffar in his Uşūl al-Fiqh, p. 11) according
2554:) concerning factual probability. An example is the presumption of continuity: if one knows that a given state of affairs, such as ritual purity, existed at some point in the past but one has no evidence one way or the other whether it exists now, one can presume that the situation has not changed.
1121:
madhhabs. They grew out of differences of opinion and methodology between the sahāba and each generation of students after them. Initially there were hundreds of schools of thought which eventually contracted into the prominent four. These four schools recognize each other's validity and they have
1149:
The transformations of
Islamic legal institutions in the modern era have had profound implications for the madhhab system. Legal practice in most of the Muslim world has come to be controlled by government policy and state law, so that the influence of the madhhabs beyond personal ritual practice
1162:
as interpreters of the resulting laws. Global
Islamic movements have at times drawn on different madhhabs and at other times placed greater focus on the scriptural sources rather than classical jurisprudence. The Hanbali school, with its particularly strict adherence to the Quran and hadith, has
1042:
as important legal principles, they held different views regarding the role they should play in
Islamic law. Some jurists viewed them as auxiliary rationales constrained by scriptural sources and analogical reasoning. Others regarded them as an independent source of law, whose general principles
2340:
theology into works of jurisprudence. The difference between Shafi'i's work and these later works – in terms of both content and the large chronological gap between which they were all composed – is so great that modern scholarship has questioned the status of
776:
Classical jurists held that human reason is a gift from God which should be exercised to its fullest capacity. However, they believed that use of reason alone is insufficient to distinguish right from wrong, and that rational argumentation must draw its content from the body of transcendental
860:) shared by these situations, which in this case is identified to be intoxication. Since the cause of a rule may not be apparent, its selection commonly occasioned controversy and extensive debate. Twelver Shia jurisprudence does not recognize the use of qiyās, but relies on reason (
810:). Only several hundred verses of the Quran have direct legal relevance, and they are concentrated in a few specific areas such as inheritance, though other passages have been used as a source for general principles whose legal ramifications were elaborated by other means.
2314:, a prime example of applying logic and order to Islamic jurisprudence. While Risala is considered a seminal work in the field of principles, it has been noted that the term "usul" is neither found in the title of the book nor is it used as such within the text.
856:) is used to derive a ruling for a situation not addressed in the scripture by analogy with a scripturally-based rule. In a classic example, the Quranic prohibition of drinking wine is extended to all intoxicating substances, on the basis of the "cause" (
3465:
One can compare, in
Western legal systems, the presumption of innocence and the presumption in favour of possession. Similarly Catholic moral theology distinguishes between "direct principles" and "reflex principles", the latter being the equivalent of
805:
is considered to be the most sacred source of law. Classical jurists held its textual integrity to be beyond doubt on account of it having been handed down by many people in each generation, which is known as "recurrence" or "concurrent transmission"
2541:
A third source is theoretical wisdom where it is impossible to conceive the contrary, which proves the existence of God and the necessity of his unity, eternity, pre-existence, power, will and other exalted attributes: this cannot be denied with any
1033:
was God's general purpose in revealing the divine law, and that its specific aim was preservation of five essentials of human well-being: religion, life, intellect, offspring, and property. Although most classical-era jurists recognized
1171:
movements. Other currents, such as networks of
Indonesian ulema and Islamic scholars residing in Muslim-minority countries, have advanced liberal interpretations of Islamic law without focusing on traditions of a particular madhhab.
2545:
Although we cannot impose science upon the Quran, we can use verified scientific, experimental, historical, artistic, logical and other evidence to interpret the subject addressed in a given passage, rather than through another
1129:
school, which is commonly identified as extinct, continues to exert influence over legal thought. The development of Shia legal schools occurred along the lines of theological differences and resulted in formation of the
2309:
were valid, eliminating the legitimacy of practices of Muhammad's followers. Prior to Shafi'i, legal reasoning included personal reasoning thus suffering from inconsistency. Shafi'i is probably best known for writing
687:). It therefore studies the application and limits of analogy, as well as the value and limits of consensus, along with other methodological principles, some of which are accepted by only certain legal schools (
662:) should be interpreted from the standpoint of linguistics and rhetoric. It also comprises methods for establishing authenticity of hadith and for determining when the legal force of a scriptural passage is
2534:
The other source is the tradition of the "infallibles" (the family of Muhammad), according to the successive tradition (Saqalain) passed down by the family of Muhammad as well as according to the
2451:
legal theory, analogical reason is not recognised as a source of law; pure reason is, however. Shi'ites may differ in the exact application of principles depending on whether they follow the
1023:(welfare or public interest) are two related classical doctrines which have come to play an increasingly prominent role in modern times. They were first clearly articulated by
2512:
in that it does not simply extend existing laws on a test of factual resemblance: it is necessary to formulate a general principle that can be rationally supported.
2368:, of the Ash'arite and Mu'tazilite schools respectively. Thus, the four main sources often attributed to Shafi'i evolved into popular usage long after his death.
2137:
3218:, "Muhammad b. Dawud al-Zahiri's Manual of Jurisprudence." Taken from Studies in Islamic Law and Society Volume 15: Studies in Islamic Legal Theory. Edited by
3859:
3844:
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of Muslims, while Malik was willing to accept the consensus of the first generation in general or the consensus of later generations within the community of
2028:
3663:
2356: – was not present in Shafi'is books at all, despite Muslim scholarship generally attributing this division to him. According to
1158:(combining parts of different rulings on the same question). Legal professionals trained in modern law schools have largely replaced traditional
597:
994:
covers the first three or the first four categories. The legal and moral verdict depends on whether the action is committed out of necessity (
2431:. Shafi'i insinuated that consensus was not practically possible to confirm. Later scholars of all schools eventually followed the views of
3761:
2550:
In doubtful cases the law is often derived not from substantive principles induced from existing rules, but from procedural presumptions (
2500:
view, it is legitimate to seek general principles by induction, to provide for cases not expressly provided for. This process is known as
3813:
3515:
3498:
3592:
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is a gap of several hundred years. These later works were significantly different from Shafi'is book, likely due to the insertion of
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3179:
3163:
2001:
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Most early Ismaili works within the field of the principles of jurisprudence were actually responses to Sunni works on the topic.
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methodology that determined the sources from the sayings and rulings of the companions and successors. Furthermore, he raised the
758:(rules), which is the real-world application of the word. For example: "every sentence must contain a verb" is a rule of Grammar.
1586:
764:
linguistically refers to knowledge, deep understanding or comprehension. In the context of Islamic law, it refers to traditional
1142:
madhhabs, whose differences from Sunni legal schools are roughly of the same order as the differences among Sunni schools. The
3869:
3560:
Gleave, R.M. (2012). "Maḳāṣid al-Sharīʿa". In P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs (eds.).
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depends on the status accorded to them within the national legal system. State law codification commonly used the methods of
2472:
2324:
3314:, The Proposed Political, Legal and Social Reforms. Taken from Modernist Islam 1840–1940: A Sourcebook, pg. 280. Edited by
3835:
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combined these generally recognized principles with other methods, which were not adopted by all legal schools, such as
3349:
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to a place of prominence and restricted its legal use. According to Shafi'i, only practices directly passed down from
1958:
2423:
The question of consensus has evolved considerably. Abu Hanifa, Ahmad and Zahiri only accepted the consensus of the
3874:
3299:
3286:
1401:
590:
697:, which refers to a jurist's exertion in an attempt to arrive at a ruling on a particular question. The theory of
2189:
1491:
3298:
Hallaq, A history of Islamic legal theories : an introduction to Sunnī uṣūl al-fiqh. Pg. 30–35. New York:
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in expanding the definition of accepted consensus to include scholarly consensus and silent consensus as well.
2416:
both accepted pure reason as a source of law; Ahmad and Shafi'i did not, and Shafi'i was especially hostile to
2404: – gravitated toward the acceptance of varying levels of analogical reason already accepted by
2033:
1867:
1094:
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3323:
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1615:
426:
3281:"Does Shafi'i Have a Theory of 'Four Sources' of Law?, taken from the PhD dissertation of Joseph E. Lowry,
2569:(died 1864). The only primary text on Shi'ite principles of jurisprudence in English is the translation of
3657:. Vol. Shari'a: Islamic Law in the Contemporary Context (Kindle ed.). Stanford University Press.
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2714:
2679:
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2570:
2039:
2016:
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3553:
Contemporary Muslim Reformist Thought and Maqāṣid cum Maṣlaḥa Approaches to Islamic Law: An Introduction
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583:
2493:, and any case not explicitly covered by one of these must be regarded as not having been provided for.
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There are two interpretations of what constitutes sources of law among jurists of the Ja'fari school.
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jurisprudence parallels that of Sunni schools with some differences, such as recognition of reason (
3555:. Vol. Maqasid al-Shari'a and Contemporary Reformist Muslim Thought: An Examination. Springer.
2587:
1701:
1650:
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295:
3742:
3623:
3381:
Muhammad Muslehuddin, "Philosophy of Islamic Law and Orientalists," Kazi Publications, 1985, p. 81
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as implemented by Abu Hanifa, yet pure reason later found its way into all Sunni schools of law.
2217:
1862:
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3655:
Islamic Law and Legal Change: The Concept of Maslaha in Classical and Contemporary Legal Theory
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Indeed, even the division of the sources of Sunni law into four – Qur'an,
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614:
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rejected all forms of analogical reason in authentic narrations from them, yet the later
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908:(presumption of continuity). A jurist who is qualified to practice ijtihad is known as a
1125:
The first centuries of Islam also witnessed a number of short-lived Sunni madhhabs. The
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documented a systematized set of principles, developing a cohesive procedure for legal
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3648:. Vol. The Oxford History of Islam. Oxford University Press (Kindle edition).
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itself: to accept one without the other is equivalent to rejecting both of them.
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Islamic Law, Epistemology and Modernity. Legal Philosophy in Contemporary Iran
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Mohammad Omar Farooq, "The Doctrine of Ijma: Is there a consensus?," June 2006
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legal school, distinct from Sunni and Shia madhhabs, is predominant in Oman.
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Sharia rulings fall into one of five categories known as "the five rulings" (
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2460:
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1135:
953:
912:. The use of independent reasoning to arrive at a ruling is contrasted with
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245:
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155:
17:
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The Legal-Theoretical Content of the Risala of Muhammad B. Idris al-Shafi'i
1443:
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Traditional theory of Islamic jurisprudence elaborates how the scriptures (
391:
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2588:
An Introduction to Methodology of Islamic Jurisprudence(A Shiite Approach)
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inspired conservative currents of direct scriptural interpretation by the
1073:
3342:
Islamic Modernism, Nationalism, and Fundamentalism: Episode and Discourse
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The analysis of probability forms a large part of the Shiite science of
3614:(2014). "Sunni Schools of Jurisprudence". In Emad El-Din Shahin (ed.).
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2501:
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2294:
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1983:
1931:
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1429:
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1226:
1168:
1154:(selection of rulings without restriction to a particular madhhab) and
1139:
1131:
1118:
1068:
1029:
1011:
1007:
873:
703:
693:). This interpretive apparatus is brought together under the rubric of
689:
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jurisprudence recognizes secondary sources of law: juristic consensus (
551:
456:
436:
351:
285:
275:
230:
195:
110:
105:
100:
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3785:
Ziadeh, Farhat J. (2009). "Uṣūl al-fiqh". In John L. Esposito (ed.).
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Even after this evolution, there are still some disputes among Sunni
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346:
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knowledge revealed in the Quran and through the sunnah of Muhammad.
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125:
115:
38:
3581:
Legal Traditions of the World – Sustainable Diversity in Law
3706:
Rabb, Intisar A. (2009c). "Ijtihād". In John L. Esposito (ed.).
2719:
2349:
2266:
2053:
1969:
1937:
1768:
1717:
1657:
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1336:
1318:
1300:
1192:
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941:
838:
760:
634:
486:
466:
411:
255:
150:
70:
55:
3733:
Schneider, Irene (2014). "Fiqh". In Emad El-Din Shahin (ed.).
130:
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Rabb, Intisar A. (2009b). "Fiqh". In John L. Esposito (ed.).
3653:
Opwis, Felicitas (2007). Abbas Amanat; Frank Griffel (eds.).
3244:
Was al-Shafi'i the Master Architect of Islamic Jurisprudence?
1047:
to include such aims of sharia as reform and women's rights (
2749:
2747:
2745:
2508:
is recognised as a source of law. It differs from the Sunni
3036:
3034:
3032:
3030:
3028:
3026:
2241:(1865 – 1935 C.E) lists the four basic principles of
666:
by a passage revealed at a later date. In addition to the
3845:
Usul al-Fiqh: Source Methodology in Islamic Jurisprudence
2915:
2913:
2911:
2909:
2907:
2853:
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2849:
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3158:. Alexandria, VA: Al-Saadawi Publications. p. 127.
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is most likely the first of such written responses.
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regarding these four sources and their application.
2253:"the sources of legislation in Islam are four: the
633:) are traditional methodological principles used in
628:
3202:
3200:
2884:
2882:
2880:
2878:
2876:
2874:
2872:
2870:
2868:
2866:
730:is a genitive construction with two Arabic terms,
3820:. Oxford: Oxford University Press. Archived from
3670:. Oxford: Oxford University Press. Archived from
3522:. Oxford: Oxford University Press. Archived from
3505:. Oxford: Oxford University Press. Archived from
2341:Shafi'i as the founder of Islamic jurisprudence.
27:Usul al-fiqh Principles underpinning Islamic law
846:Qiyās (analogical reasoning) and 'aql (reason)
3766:The Oxford Encyclopedia of Islam and Politics
3735:The Oxford Encyclopedia of Islam and Politics
3616:The Oxford Encyclopedia of Islam and Politics
2218:
591:
8:
3818:The Oxford Encyclopedia of the Islamic World
3787:The Oxford Encyclopedia of the Islamic World
3708:The Oxford Encyclopedia of the Islamic World
3681:The Oxford Encyclopedia of the Islamic World
3668:The Oxford Encyclopedia of the Islamic World
3551:Duderija, Adis (2014). Adis Duderija (ed.).
3520:The Oxford Encyclopedia of the Islamic World
3503:The Oxford Encyclopedia of the Islamic World
3248:International Journal of Middle East Studies
2696:Famous contemporary Muslim jurists (usoolis)
2519:wrote about source of revelation in Shiism:
882:Turkish mufti (17th-century Spanish drawing)
2400: – and in some cases, even
711:and extension of the notions of hadith and
3336:
3334:
3332:
2225:
2211:
2021:
1886:
1688:
1600:
1477:
1221:
1179:
598:
584:
29:
3768:. Oxford University Press. Archived from
3743:10.1093/acref:oiso/9780199739356.001.0001
3624:10.1093/acref:oiso/9780199739356.001.0001
3389:
3387:
2958:
3040:
2609:Famous classical Muslim jurists (usulis)
1027:(d. 1111 C.E/ 505 A.H), who argued that
3180:"Usul Al Fiqh After Al Imam Al Shafi'i"
2741:
2105:
2000:
1957:
1896:
1603:
1480:
1334:
1325:
1316:
1233:
1224:
1191:
902:(consideration of public interest) and
303:
138:
53:
44:
3516:"Law. Legal Thought and Jurisprudence"
3366:Introduction to the Sociology of Islam
3141:
3070:
3017:
2943:
2931:
2919:
2857:
2830:
2815:
2803:
2778:
2753:
2485:view, the only sources of law are the
3106:
3094:
3082:
3055:
3002:
2987:
2898:
7:
3795:10.1093/acref/9780195305135.001.0001
3716:10.1093/acref/9780195305135.001.0001
3689:10.1093/acref/9780195305135.001.0001
2603:Differences Among the Schools of Law
670:and hadith, the classical theory of
3860:Principles of Islamic jurisprudence
3789:. Oxford: Oxford University Press.
3710:. Oxford: Oxford University Press.
3683:. Oxford: Oxford University Press.
2297:. His approach contrasted with the
618:
611:Principles of Islamic jurisprudence
3372:: Williams and Norgate, 1931–1933.
2701:Sheikh Abdur Rahman Nasir as sathi
1002:Aims of sharia and public interest
754:(preponderant). It also signifies
25:
3250:, 4 (November 1993), pg. 587–605.
1055:); and human dignity and rights (
1019:(aims or purposes) of sharia and
742:means roots or basis. Some says,
707:) as a source of law in place of
3570:10.1163/1573-3912_islam_SIM_8809
2581:Parts of the Shiite Uşūl al-Fiqh
2281:undertaken by competent jurists"
1205:
3764:. In Emad El-Din Shahin (ed.).
2531:itself, which interprets itself
2328:and the next attested works of
1734:(unlawful warfare and banditry)
1101:The main Sunni schools of law (
3604:An Introduction to Islamic Law
3497:Brown, Jonathan A. C. (2009).
3154:Rashīd Riḍā, Muhammad (1996).
2286:The contribution of al-Shafi'i
641:) for deriving the rulings of
1:
3816:. In John L. Esposito (ed.).
3666:. In John L. Esposito (ed.).
3664:"Law. Civil Law & Courts"
3644:(1999). John Esposito (ed.).
3606:. Cambridge University Press.
3518:. In John L. Esposito (ed.).
3501:. In John L. Esposito (ed.).
2523:The most important source in
2466:
1176:Principles within Sunni Islam
715:to include traditions of the
2725:Seventy-three Sects (Hadith)
2443:Principles within Shia Islam
681:) and analogical reasoning (
3814:"Law. Sunnī Schools of Law"
3812:Ziadeh, Farhat J. (2009b).
3737:. Oxford University Press.
3618:. Oxford University Press.
3350:University of Chicago Press
2473:Usul Fiqh in Ja'fari school
629:
3896:
3300:Cambridge University Press
3287:University of Pennsylvania
2496:According to the majority
2470:
1066:
1005:
929:
871:
845:
831:
784:
304:Legal vocations and titles
3662:Rabb, Intisar A. (2009).
3156:The Muhammadan Revelation
2463:subdivisions of Shi'ism.
886:The classical process of
3368:, pg. 237, 239 and 245.
2704:Sheikh Adam Al ethiyopie
2563:Muhammad Baqir Behbahani
1755:("spreading corruption")
1095:Nondenominational Muslim
1051:); justice and freedom (
3760:Vikør, Knut S. (2014).
3642:Kamali, Mohammad Hashim
3585:Oxford University Press
3564:(2nd ed.). Brill.
3537:, New York: Routledge,
3514:Calder, Norman (2009).
3324:Oxford University Press
2565:(1706–1792) and Shaykh
2561:, and was developed by
2366:Abd al-Jabbar ibn Ahmad
896:(juristic preference),
3562:Encyclopaedia of Islam
2715:Sources of Islamic law
2575:Durus fi 'Ilm al-'Usul
2571:Muhammad Baqir as-Sadr
2372:Application of sources
2295:derivation of verdicts
2283:
1098:
883:
850:Analogical reasoning (
3870:Islamic jurisprudence
3824:on November 21, 2008.
3674:on November 21, 2008.
3531:Dahlén, Ashk (2003),
3526:on November 21, 2008.
2251:
2245:, agreed upon by all
1193:Islamic jurisprudence
1076:
881:
766:Islamic jurisprudence
746:, the plural form of
635:Islamic jurisprudence
3509:on October 11, 2017.
3431:Khadduri, pg. 38–39.
2685:Abdullah ibn Mubarak
2318:Evolution of methods
3880:Islamic terminology
2680:Sufyan ibn ʽUyaynah
2418:juristic preference
2346:prophetic tradition
1053:Mohammed al-Ghazali
3772:on 2 February 2017
3414:, Introduction to
3402:Muslehuddin, p. 81
3261:Juridical Theology
2818:, pp. 121–22.
2593:Ismaili principles
2467:Ja'fari principles
2388:and in particular
2322:Between Shāfi'i's
2239:Sayyid Rashid Rida
1846:Gender segregation
1409:Islamic leadership
1099:
938:al-aḥkām al-khamsa
884:
3875:Philosophy of law
3840:Shah Abdul Hannan
3577:Glenn, H. Patrick
3483:Stewart, pg. 116.
3468:Murtada al-Ansari
3456:), Vol 1, Page 57
3340:Mansoor Moaddel,
3272:Stewart, pg. 103.
3206:Stewart, pg. 105.
3109:, pp. 68–69.
3097:, pp. 66–68.
2946:, pp. 23–24.
2922:, pp. 21–22.
2860:, pp. 16–18.
2675:Al-Layth ibn Sa'd
2567:Murtada al-Ansari
2481:According to the
2354:analogical reason
2235:
2234:
2149:
2148:
2007:
2006:
1821:
1820:
1674:
1673:
1599:
1598:
1392:
1391:
1057:Yusuf al-Qaradawi
832:Ijmā' (consensus)
827:Secondary sources
787:Sources of sharia
781:Sources of sharia
627:
608:
607:
16:(Redirected from
3887:
3825:
3808:
3781:
3779:
3777:
3756:
3729:
3702:
3675:
3658:
3649:
3637:
3607:
3573:
3556:
3547:
3527:
3510:
3484:
3481:
3475:
3463:
3457:
3447:
3441:
3440:Moaddel, pg. 33.
3438:
3432:
3429:
3423:
3409:
3403:
3400:
3394:
3391:
3382:
3379:
3373:
3359:
3353:
3338:
3327:
3309:
3303:
3296:
3290:
3279:
3273:
3270:
3264:
3259:George Makdisi,
3257:
3251:
3237:
3231:
3228:Brill Publishers
3220:Bernard G. Weiss
3216:Devin J. Stewart
3213:
3207:
3204:
3195:
3194:
3192:
3191:
3182:. Archived from
3176:
3170:
3169:
3151:
3145:
3139:
3110:
3104:
3098:
3092:
3086:
3080:
3074:
3068:
3059:
3053:
3044:
3038:
3021:
3015:
3006:
3000:
2991:
2985:
2962:
2956:
2947:
2941:
2935:
2929:
2923:
2917:
2902:
2896:
2861:
2855:
2834:
2828:
2819:
2813:
2807:
2801:
2782:
2776:
2757:
2751:
2690:Sufyan al-Thawri
2635:Ahmad ibn Hanbal
2425:first generation
2386:Ahmad ibn Hanbal
2237:Islamic scholar
2227:
2220:
2213:
2190:Prisoners of war
2185:
2143:
2138:Comparison with
2022:
1887:
1814:
1803:
1792:
1775:
1765:
1756:
1746:
1735:
1724:
1713:
1689:
1601:
1478:
1437:Wilayat al-faqih
1423:Majlis-ash-Shura
1222:
1209:
1180:
1077:Distribution of
922:Decision types (
864:) in its place.
632:
622:
620:
600:
593:
586:
562:Tabi' al-Tabi'in
30:
21:
3895:
3894:
3890:
3889:
3888:
3886:
3885:
3884:
3850:
3849:
3832:
3811:
3805:
3784:
3775:
3773:
3759:
3753:
3732:
3726:
3705:
3699:
3678:
3661:
3652:
3646:Law and Society
3640:
3634:
3610:
3600:Hallaq, Wael B.
3598:
3583:(5th edition),
3559:
3550:
3545:
3530:
3513:
3496:
3493:
3488:
3487:
3482:
3478:
3472:usul 'amaliyyah
3464:
3460:
3448:
3444:
3439:
3435:
3430:
3426:
3410:
3406:
3401:
3397:
3392:
3385:
3380:
3376:
3360:
3356:
3339:
3330:
3316:Charles Kurzman
3310:
3306:
3297:
3293:
3280:
3276:
3271:
3267:
3258:
3254:
3238:
3234:
3214:
3210:
3205:
3198:
3189:
3187:
3178:
3177:
3173:
3166:
3153:
3152:
3148:
3140:
3113:
3105:
3101:
3093:
3089:
3081:
3077:
3069:
3062:
3054:
3047:
3043:, pp. 2–6.
3039:
3024:
3016:
3009:
3001:
2994:
2986:
2965:
2957:
2950:
2942:
2938:
2930:
2926:
2918:
2905:
2897:
2864:
2856:
2837:
2829:
2822:
2814:
2810:
2802:
2785:
2777:
2760:
2752:
2743:
2738:
2733:
2711:
2698:
2615:Ja'far al-Sadiq
2611:
2595:
2583:
2552:usul 'amaliyyah
2475:
2469:
2445:
2390:Dawud al-Zahiri
2374:
2320:
2288:
2285:
2231:
2201:Islamic studies
2195:
2194:
2183:
2161:
2151:
2150:
2136:
2133:
2101:
2019:
2009:
2008:
1996:
1944:
1884:
1874:
1873:
1872:
1833:
1823:
1822:
1812:
1801:
1791:(discretionary)
1790:
1773:
1763:
1754:
1751:Mofsed-e-filarz
1744:
1733:
1722:
1711:
1686:
1676:
1675:
1670:
1583:
1535:
1503:
1475:
1465:
1464:
1463:
1404:
1394:
1393:
1388:
1296:
1295:
1267:
1219:
1194:
1178:
1071:
1065:
1014:
1006:Main articles:
1004:
934:
928:
876:
870:
848:
834:
829:
816:
799:
794:
792:Primary sources
789:
783:
774:
725:
604:
372:Hujjat al-Islam
317:Shaykh al-Islām
28:
23:
22:
15:
12:
11:
5:
3893:
3891:
3883:
3882:
3877:
3872:
3867:
3862:
3852:
3851:
3848:
3847:
3842:
3831:
3830:External links
3828:
3827:
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3809:
3803:
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3596:
3593:978-0199669837
3574:
3557:
3548:
3543:
3528:
3511:
3492:
3489:
3486:
3485:
3476:
3458:
3442:
3433:
3424:
3412:Majid Khadduri
3404:
3395:
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3354:
3328:
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3265:
3252:
3232:
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3164:
3146:
3111:
3099:
3087:
3075:
3060:
3045:
3022:
3007:
2992:
2963:
2959:Schneider 2014
2948:
2936:
2934:, p. 146.
2924:
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2682:
2677:
2672:
2667:
2662:
2657:
2652:
2647:
2642:
2637:
2632:
2630:Malik ibn Anas
2627:
2622:
2617:
2610:
2607:
2599:Qadi al-Nu'man
2594:
2591:
2582:
2579:
2548:
2547:
2543:
2539:
2532:
2514:
2513:
2494:
2471:Main article:
2468:
2465:
2444:
2441:
2382:Malik ibn Anas
2373:
2370:
2358:Qadi al-Nu'man
2319:
2316:
2287:
2284:
2233:
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2222:
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2020:
2015:
2014:
2011:
2010:
2005:
2004:
1998:
1997:
1995:
1994:
1987:
1980:
1973:
1965:
1962:
1961:
1955:
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1953:
1952:
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1813:(compensation)
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1526:
1519:
1512:
1504:
1502:
1501:
1494:
1488:
1485:
1484:
1476:
1471:
1470:
1467:
1466:
1462:
1461:
1454:
1447:
1440:
1433:
1426:
1419:
1413:
1412:
1411:
1405:
1400:
1399:
1396:
1395:
1390:
1389:
1387:
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1364:
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1332:
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1243:
1240:
1239:
1231:
1230:
1220:
1215:
1214:
1211:
1210:
1202:
1201:
1189:
1188:
1177:
1174:
1067:Main article:
1064:
1063:Schools of law
1061:
1003:
1000:
930:Main article:
927:
920:
872:Main article:
869:
866:
847:
844:
833:
830:
828:
825:
815:
812:
801:In Islam, the
798:
795:
793:
790:
785:Main article:
782:
779:
773:
770:
724:
721:
606:
605:
603:
602:
595:
588:
580:
577:
576:
575:
574:
569:
567:Da'i al-Mutlaq
564:
559:
554:
549:
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539:
534:
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306:
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188:
183:
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153:
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136:
135:
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133:
128:
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118:
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103:
98:
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88:
83:
78:
73:
68:
60:
59:
51:
50:
42:
41:
26:
24:
14:
13:
10:
9:
6:
4:
3:
2:
3892:
3881:
3878:
3876:
3873:
3871:
3868:
3866:
3863:
3861:
3858:
3857:
3855:
3846:
3843:
3841:
3837:
3834:
3833:
3829:
3823:
3819:
3815:
3810:
3806:
3804:9780195305135
3800:
3796:
3792:
3788:
3783:
3771:
3767:
3763:
3758:
3754:
3752:9780199739356
3748:
3744:
3740:
3736:
3731:
3727:
3725:9780195305135
3721:
3717:
3713:
3709:
3704:
3700:
3698:9780195305135
3694:
3690:
3686:
3682:
3677:
3673:
3669:
3665:
3660:
3656:
3651:
3647:
3643:
3639:
3635:
3633:9780199739356
3629:
3625:
3621:
3617:
3613:
3609:
3605:
3601:
3597:
3594:
3590:
3586:
3582:
3578:
3575:
3571:
3567:
3563:
3558:
3554:
3549:
3546:
3544:9780415945295
3540:
3536:
3535:
3529:
3525:
3521:
3517:
3512:
3508:
3504:
3500:
3495:
3494:
3490:
3480:
3477:
3473:
3469:
3462:
3459:
3455:
3451:
3446:
3443:
3437:
3434:
3428:
3425:
3421:
3417:
3413:
3408:
3405:
3399:
3396:
3390:
3388:
3384:
3378:
3375:
3371:
3367:
3363:
3358:
3355:
3351:
3347:
3343:
3337:
3335:
3333:
3329:
3325:
3321:
3320:New York City
3317:
3313:
3308:
3305:
3301:
3295:
3292:
3288:
3284:
3278:
3275:
3269:
3266:
3262:
3256:
3253:
3249:
3245:
3241:
3236:
3233:
3229:
3225:
3221:
3217:
3212:
3209:
3203:
3201:
3197:
3186:on 2010-12-16
3185:
3181:
3175:
3172:
3167:
3165:1-881963-55-1
3161:
3157:
3150:
3147:
3143:
3138:
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3132:
3130:
3128:
3126:
3124:
3122:
3120:
3118:
3116:
3112:
3108:
3103:
3100:
3096:
3091:
3088:
3085:, p. 65.
3084:
3079:
3076:
3072:
3067:
3065:
3061:
3057:
3052:
3050:
3046:
3042:
3041:Duderija 2014
3037:
3035:
3033:
3031:
3029:
3027:
3023:
3020:, p. 20.
3019:
3014:
3012:
3008:
3004:
2999:
2997:
2993:
2989:
2984:
2982:
2980:
2978:
2976:
2974:
2972:
2970:
2968:
2964:
2960:
2955:
2953:
2949:
2945:
2940:
2937:
2933:
2928:
2925:
2921:
2916:
2914:
2912:
2910:
2908:
2904:
2900:
2895:
2893:
2891:
2889:
2887:
2885:
2883:
2881:
2879:
2877:
2875:
2873:
2871:
2869:
2867:
2863:
2859:
2854:
2852:
2850:
2848:
2846:
2844:
2842:
2840:
2836:
2833:, p. 15.
2832:
2827:
2825:
2821:
2817:
2812:
2809:
2805:
2800:
2798:
2796:
2794:
2792:
2790:
2788:
2784:
2780:
2775:
2773:
2771:
2769:
2767:
2765:
2763:
2759:
2755:
2750:
2748:
2746:
2742:
2735:
2730:
2726:
2723:
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2718:
2716:
2713:
2712:
2708:
2703:
2700:
2699:
2695:
2691:
2688:
2686:
2683:
2681:
2678:
2676:
2673:
2671:
2668:
2666:
2663:
2661:
2658:
2656:
2653:
2651:
2648:
2646:
2643:
2641:
2638:
2636:
2633:
2631:
2628:
2626:
2623:
2621:
2618:
2616:
2613:
2612:
2608:
2606:
2604:
2600:
2592:
2590:
2589:
2580:
2578:
2576:
2572:
2568:
2564:
2560:
2555:
2553:
2544:
2540:
2537:
2533:
2530:
2526:
2522:
2521:
2520:
2518:
2511:
2507:
2503:
2499:
2495:
2492:
2488:
2484:
2480:
2479:
2478:
2474:
2464:
2462:
2458:
2454:
2450:
2442:
2440:
2438:
2437:Ibn Taymiyyah
2434:
2430:
2426:
2421:
2419:
2415:
2411:
2407:
2403:
2399:
2395:
2391:
2387:
2383:
2379:
2371:
2369:
2367:
2363:
2359:
2355:
2351:
2347:
2342:
2339:
2335:
2331:
2327:
2326:
2317:
2315:
2313:
2308:
2304:
2300:
2296:
2292:
2282:
2280:
2279:
2274:
2273:
2268:
2264:
2263:
2258:
2257:
2250:
2248:
2247:Sunni Muslims
2244:
2240:
2228:
2223:
2221:
2216:
2214:
2209:
2208:
2206:
2205:
2202:
2199:
2198:
2191:
2188:
2186:
2182:
2178:
2176:
2175:
2171:
2169:
2168:
2164:
2163:
2160:
2155:
2154:
2142:
2141:
2135:
2134:
2130:
2127:
2125:
2122:
2120:
2119:
2115:
2114:
2112:
2111:
2108:
2104:
2098:
2097:
2093:
2091:
2090:
2086:
2084:
2083:
2079:
2077:
2076:
2072:
2070:
2069:
2065:
2063:
2062:
2058:
2056:
2055:
2051:
2049:
2048:
2044:
2042:
2041:
2037:
2035:
2032:
2030:
2027:
2026:
2024:
2023:
2018:
2013:
2012:
2003:
1999:
1993:
1992:
1988:
1986:
1985:
1981:
1979:
1978:
1974:
1972:
1971:
1967:
1966:
1964:
1963:
1960:
1956:
1951:
1950:
1946:
1945:
1940:
1939:
1934:
1933:
1929:
1927:
1926:
1922:
1920:
1919:
1915:
1913:
1912:
1908:
1907:
1905:
1904:
1901:
1900:
1895:
1892:
1889:
1888:
1883:
1878:
1877:
1869:
1866:
1864:
1861:
1859:
1858:
1854:
1851:
1847:
1844:
1842:
1841:
1837:
1836:
1832:
1827:
1826:
1815:
1810:
1806:
1804:
1802:(retaliation)
1799:
1795:
1793:
1788:
1784:
1783:
1782:
1781:
1776:
1771:
1767:
1761:
1758:
1752:
1749:
1747:
1742:
1738:
1736:
1731:
1727:
1725:
1723:(illicit sex)
1720:
1716:
1714:
1709:
1705:
1703:
1700:
1698:
1697:
1693:
1692:
1691:
1690:
1685:
1680:
1679:
1667:
1666:
1662:
1660:
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1641:
1639:
1638:
1634:
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1625:
1624:
1620:
1618:
1617:
1613:
1612:
1610:
1609:
1606:
1602:
1593:
1592:Breastfeeding
1590:
1588:
1585:
1584:
1580:
1579:
1575:
1573:
1572:
1568:
1564:
1563:
1559:
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1551:
1550:
1547:
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1541:
1539:
1538:
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1527:
1525:
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1500:
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1493:
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1452:
1448:
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1427:
1425:
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1420:
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1415:
1414:
1410:
1407:
1406:
1403:
1398:
1397:
1384:
1383:
1377:
1376:
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1362:
1361:
1357:
1355:
1351:
1350:
1346:
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1339:
1338:
1333:
1330:
1329:
1324:
1321:
1320:
1315:
1310:
1309:
1305:
1303:
1302:
1298:
1291:
1290:
1286:
1284:
1283:
1278:
1277:
1275:
1274:
1273:Sunnah prayer
1269:
1268:
1264:
1263:
1259:
1257:
1256:
1252:
1250:
1249:
1245:
1244:
1242:
1241:
1238:
1237:
1232:
1229:
1228:
1223:
1218:
1213:
1212:
1208:
1204:
1203:
1200:
1198:
1190:
1186:
1182:
1181:
1175:
1173:
1170:
1166:
1161:
1157:
1153:
1147:
1145:
1141:
1137:
1133:
1128:
1123:
1120:
1116:
1112:
1108:
1104:
1096:
1092:
1088:
1084:
1080:
1075:
1070:
1062:
1060:
1058:
1054:
1050:
1046:
1041:
1037:
1032:
1031:
1026:
1022:
1018:
1013:
1009:
1001:
999:
997:
993:
992:
987:
983:
979:
975:
974:reprehensible
971:
967:
963:
959:
955:
951:
947:
943:
939:
933:
925:
921:
919:
917:
916:
911:
907:
906:
901:
900:
895:
894:
889:
880:
875:
867:
865:
863:
859:
855:
854:
843:
841:
840:
826:
824:
821:
813:
811:
809:
804:
796:
791:
788:
780:
778:
771:
769:
767:
763:
762:
757:
753:
749:
745:
741:
737:
733:
729:
722:
720:
718:
714:
710:
706:
705:
700:
696:
692:
691:
686:
685:
680:
678:
673:
669:
665:
661:
657:
652:
650:
649:
644:
640:
636:
631:
630:ʾUṣūl al-Fiqh
625:
616:
612:
601:
596:
594:
589:
587:
582:
581:
579:
578:
573:
570:
568:
565:
563:
560:
558:
555:
553:
550:
548:
545:
543:
540:
538:
535:
533:
530:
528:
525:
523:
520:
518:
515:
513:
510:
508:
505:
503:
500:
498:
495:
493:
490:
488:
485:
483:
480:
478:
475:
473:
470:
468:
465:
463:
460:
458:
455:
453:
450:
448:
445:
443:
440:
438:
435:
433:
430:
428:
425:
423:
420:
418:
415:
413:
410:
408:
405:
403:
400:
398:
395:
393:
390:
388:
387:Seghatoleslam
385:
383:
380:
378:
375:
373:
370:
368:
365:
363:
360:
358:
355:
353:
350:
348:
345:
343:
340:
338:
335:
333:
330:
328:
325:
323:
320:
318:
315:
313:
310:
309:
308:
307:
302:
297:
294:
292:
289:
287:
284:
282:
279:
277:
274:
272:
269:
267:
264:
262:
259:
257:
254:
252:
249:
247:
244:
242:
239:
237:
234:
232:
229:
227:
224:
222:
219:
217:
214:
212:
209:
207:
204:
202:
199:
197:
194:
192:
189:
187:
184:
182:
179:
177:
174:
172:
169:
167:
164:
162:
159:
157:
154:
152:
149:
148:
147:
146:
143:
142:
137:
132:
129:
127:
124:
122:
119:
117:
114:
112:
109:
107:
104:
102:
99:
97:
94:
92:
89:
87:
84:
82:
79:
77:
74:
72:
69:
67:
64:
63:
62:
61:
58:
57:
52:
49:
48:
43:
40:
36:
32:
31:
19:
3836:Usul al-Fiqh
3822:the original
3817:
3786:
3774:. Retrieved
3770:the original
3765:
3734:
3707:
3680:
3672:the original
3667:
3654:
3645:
3615:
3603:
3580:
3561:
3552:
3533:
3524:the original
3519:
3507:the original
3502:
3479:
3471:
3461:
3445:
3436:
3427:
3407:
3398:
3377:
3365:
3357:
3341:
3307:
3294:
3282:
3277:
3268:
3260:
3255:
3243:
3235:
3211:
3188:. Retrieved
3184:the original
3174:
3155:
3149:
3102:
3090:
3078:
2939:
2927:
2811:
2602:
2596:
2584:
2574:
2559:usul al-fiqh
2558:
2556:
2551:
2549:
2517:Javadi Amoli
2515:
2476:
2446:
2422:
2412:. Malik and
2375:
2343:
2330:Usul al-Fiqh
2329:
2323:
2321:
2289:
2276:
2270:
2260:
2254:
2252:
2236:
2180:
2172:
2165:
2139:
2116:
2094:
2087:
2080:
2073:
2066:
2059:
2052:
2045:
2038:
1989:
1982:
1975:
1968:
1947:
1936:
1930:
1923:
1916:
1909:
1897:
1855:
1838:
1808:
1797:
1786:
1769:
1764:("sedition")
1745:("mischief")
1740:
1729:
1718:
1707:
1694:
1665:Masturbation
1663:
1656:
1649:
1642:
1635:
1628:
1621:
1614:
1576:
1569:
1560:
1553:
1528:
1521:
1514:
1507:
1496:
1456:
1449:
1442:
1435:
1428:
1421:
1381:
1373:
1366:
1359:
1347:
1335:
1326:
1317:
1306:
1299:
1287:
1280:
1271:
1260:
1253:
1246:
1234:
1225:
1196:
1155:
1151:
1148:
1124:
1102:
1100:
1044:
1039:
1035:
1028:
1020:
1016:
1015:
995:
989:
985:
977:
969:
961:
957:
949:
945:
937:
935:
923:
913:
909:
903:
897:
891:
887:
885:
861:
857:
851:
849:
837:
835:
818:The body of
817:
807:
800:
775:
759:
755:
751:
747:
743:
739:
735:
731:
728:Uṣūl al-fiqh
727:
726:
708:
702:
699:Twelver Shia
688:
682:
675:
653:
646:
638:
610:
609:
139:
54:
47:Usul al-Fiqh
46:
45:
18:Usul al-Fiqh
3776:3 September
3612:Hussin, Iza
3362:Reuben Levy
3312:Chiragh Ali
3240:Wael Hallaq
3222:. Pg. 102.
3142:Hussin 2014
3071:Gleave 2012
3018:Hallaq 2009
2944:Hallaq 2009
2932:Kamali 1999
2920:Hallaq 2009
2858:Hallaq 2009
2831:Hallaq 2009
2816:Kamali 1999
2804:Ziadeh 2009
2779:Calder 2009
2756:, chpt. 4c.
2754:Dahlén 2003
2650:Al-Sarakhsi
2527:law is the
2334:Mu'tazilite
2243:Islamic law
2002:Inheritance
1949:Bayt al-mal
1308:Nafl prayer
1049:Rashid Rida
954:recommended
836:Consensus (
643:Islamic law
367:Grand Mufti
3854:Categories
3762:"Sharīʿah"
3499:"Maṣlaḥah"
3416:Al-Shafi'i
3344:, pg. 32.
3190:2011-02-15
3107:Opwis 2007
3095:Opwis 2007
3083:Opwis 2007
3056:Brown 2009
3003:Rabb 2009c
2988:Rabb 2009b
2899:Vikør 2014
2731:References
2670:Al-Qurtubi
2645:Al-Ghazali
2625:Al-Shafi'i
2620:Abu Hanifa
2504:, and the
2433:Al-Ghazali
2414:Abu Hanifa
2406:Shafi'ites
2398:Hanbalites
2291:Al-Shafi'i
1863:Honorifics
1712:(gambling)
1105:) are the
1025:al-Ghazali
619:أصول الفقه
522:Mujahideen
3420:al-Risala
3263:, pg. 16.
2736:Citations
2660:Abu Yusuf
2655:Al-Isnawi
2506:intellect
2410:Hanafites
2402:Zahirites
2394:Malikites
2362:Baqillani
2350:consensus
2338:Ash'arite
2325:Al-Risala
2267:consensus
2181:Istijarah
1831:Etiquette
1774:(stoning)
1702:Blasphemy
1417:Caliphate
1402:Political
1152:takhayyur
982:forbidden
962:mustaḥabb
942:mandatory
723:Etymology
664:abrogated
624:romanized
502:Ulu'l-amr
477:Muhaddith
382:Ayatollah
357:Mohyeddin
246:Istishhad
241:Istighfar
156:Mustahabb
3602:(2009).
3579:(2014).
3226:: 2002.
2709:See also
2665:Shaybani
2640:Al-Amidi
2489:and the
2307:Muhammad
2299:Hanafite
2184:(asylum)
2159:Military
2118:Dhabihah
2075:Tayammum
1977:Murabaha
1882:Economic
1684:Criminal
1623:Abortion
1587:Adoption
1544:Polygyny
1492:Contract
1482:Marriage
1354:clothing
1289:Tahajjud
1185:a series
1183:Part of
1103:madhhabs
1097:branches
1087:Quranist
910:mujtahid
905:istiṣḥāb
899:istiṣlāḥ
893:istiḥsān
772:Overview
750:, means
690:madhahib
572:al-Dawla
512:Mu'azzin
497:Marabout
482:Mujaddid
452:Mufassir
377:Mujtahid
106:Madrasah
96:Istishab
91:Istihsan
86:Istihlal
81:Ikhtilaf
35:a series
33:Part of
3491:Sources
3422:, pg.33
3352:, 2005.
3346:Chicago
3326:, 2002.
3302:, 1997.
3289:, 1999.
2502:ijtihad
2483:Akhbari
2457:Ismaili
2453:Ja'fari
2378:jurists
2278:ijtihad
2269:of the
2140:kashrut
2124:Alcohol
2107:Dietary
2096:Istinja
2040:Taharah
2017:Hygiene
1984:Takaful
1959:Banking
1935: (
1932:Sadaqah
1891:History
1730:Hirabah
1644:Hygiene
1578:Kafa'ah
1549:Divorce
1430:Imamate
1378: (
1352: (
1282:Tarawih
1248:Raka'ah
1227:Shahada
1169:Wahhabi
1140:Ismaili
1132:Twelver
1119:Hanbali
1115:Shafi'i
1069:Madhhab
1045:maqāsid
1040:maqāsid
1036:maslaha
1030:maslaha
1021:maṣlaḥa
1017:Maqāṣid
1012:Maslaha
1008:Maqasid
980:), and
966:neutral
888:ijtihād
874:Ijtihad
868:Ijtihād
808:tawātur
756:Qā’idah
695:ijtihad
626::
557:Tabi'un
552:Sahabah
457:Murshid
442:Mawlānā
437:Khawaja
427:Mawlawi
352:Allamah
286:Tazkiah
276:Taqiyya
231:Hirabah
196:Fahisha
111:Maslaha
101:Madhhab
76:Ijtihad
3865:Sharia
3801:
3749:
3722:
3695:
3630:
3591:
3541:
3454:tafsir
3450:Tasnim
3370:London
3224:Leiden
3162:
2546:verse.
2542:verse.
2525:Shiite
2491:Hadith
2429:Medina
2312:Risala
2303:Sunnah
2265:, the
2262:Sunnah
2259:, the
2256:Qur'an
2082:Miswak
2034:Toilet
2029:Sexual
1868:Toilet
1857:Mahram
1850:Purdah
1811:
1800:
1789:
1772:
1762:
1753:
1743:
1732:
1721:
1710:
1708:Maisir
1630:Baligh
1605:Sexual
1530:Mut‘ah
1516:Halala
1509:Misyar
1473:Family
1451:Dhimmi
1444:Bay'ah
1360:Mut'ah
1262:Turbah
1217:Ritual
1165:Salafi
1156:talfiq
1127:Zahiri
1111:Maliki
1107:Hanafi
1093:, and
996:ḍarūra
978:makrūh
958:mandūb
915:taqlīd
820:hadith
814:Hadith
713:sunnah
660:hadith
648:sharia
615:Arabic
532:Shahid
492:Sheikh
472:Akhund
432:Khatib
417:Mullah
392:Marja'
347:Faqeeh
337:Hadrat
332:Ashraf
327:Sharif
322:Sayyid
312:Caliph
291:Thawab
281:Tawbah
271:Taghut
266:Tafsir
261:Sunnah
216:Ghibah
191:Bid'ah
181:Baligh
171:Makruh
121:Taqlid
66:Ijazah
2536:Quran
2529:Quran
2510:qiyas
2498:Usuli
2487:Quran
2461:Zaidi
2449:Shi'a
2272:ummah
2174:Hudna
2167:Jihad
2089:Najis
2068:Ghusl
2061:Masah
2047:Ihram
1991:Sukuk
1925:Khums
1918:Nisab
1911:Jizya
1899:Zakat
1798:Qisas
1787:Tazir
1760:Fitna
1741:Fasad
1696:Hudud
1616:Awrah
1571:Iddah
1562:Zihar
1555:Khula
1375:Umrah
1368:Tawaf
1349:Ihram
1328:Zakat
1255:Qibla
1236:Salah
1160:ulema
1144:Ibadi
1136:Zaidi
1091:Ibadi
1079:Sunni
991:ḥalāl
986:ḥarām
970:mubāḥ
950:wājib
932:Ahkam
924:aḥkām
858:ʿilla
853:qiyas
803:Quran
797:Quran
752:Rājih
717:imams
709:qiyās
684:qiyas
672:Sunni
668:Quran
656:Quran
547:Salaf
542:Ansar
537:Hajji
527:Ghazi
517:Murid
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447:Mawla
422:Mahdi
407:Hakim
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206:Fitna
201:Fasiq
186:Batil
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39:Islam
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