Chapter 1: The Establishment of Al-Qawa'id Al-Fiqhiyyah
Book Title: Al-Qawâid Al-Fiqhiyyah (Legal Maxims of Islamic
Jurisprudence) A Translated Compilation (القواعد الفقهية)
Author: Islamic
University of North America (Mishkib) Islamic Studies English Program
Publisher:
Mishkah (مشكاة)
Year of Publication: 2013 AD - 1434 AH
Field of study: methodology of Islamic Law / Jurisprudence
Table of Contents
- Chapter 1: The Establishment of Al-Qawa'id Al-Fiqhiyyah and How they Developed
- The Most Significant Madhahib Books
- Chapter 2: ُThe Sources, Mission and Position of Al-Qâ’idah Al-Fiqhiyyah in issuing Fatwa
- Footnote
- Back to: Legal Maxims of Islamic Jurisprudence (Usul Fiqh)
Chapter 1: The Establishment of Al-Qawa'id Al-Fiqhiyyah and How
they Developed
نَشَأَةُ القَوَاعِدِ الفِقْيِيَّةِ وَ كَيْفَ تَطَوَّرَت
The Foundation stage (مَرْحَلَةُ نَشَأَةِ القَوَاعِدِ
الفِقْيِيَّةِ)
The foundation of Al- Qawa'id Fiqhiyyah is
primarily found in the Noble Qur'an, the authentic Sunnah of the
Messenger of Allah صلى الله عليه وسلم , the saying of the Prophet (Sahabah ,
the companions), and the saying of the Tabi'in (Followers of the
Companions).
Examples:
Narrated Abu Sa'l'd Al- Khudri'
Allah's Messenger said:
لا ضرر ولا ضِرار في الإسلام
( la darar wa la dirar fi al-Islam) Islam forbids people to cause detriment on
themselves or on others"10
'Umar Ibn Al-Khattab said:
مقاطع الحقوق عند الشروط
(Maqati' al-huquq 'ind ash-shurutt) Rights decisively lean on
provisions."11
'All Ibn Abu Talib said:
من قاسم الربح فلا ضمان عليه
(Mann qasam ar-rebh fala daman 'alaih) There is no guarantee upon whom
shares profits"12, and so on.
From the (tabi'in, Followers
of the Companions), Shuraih Ibn Al-Harith Al Kindiy (d.76/695) said:
(Mann
sharat ta'i'an ghair mukrah fahuwa 'aliyh) Whoever optionally, and without
coercion, stipulates a certain condition on himself, must fulfill this
condition."
Jubair Ibn Nu'aim13 said:
من أقر عندنا بشيء ألزمناه إياه
(Mann
aqarr 'indana be shai' alzmnah iyah) Whoever states something, should be
responsible for it"14, and so on.
After Tabi'in (the followers
of the Companions), many legal maxims were initiated or repeated by different
scholars in their books. Examples can be found in the book: Al- Kharadj,
written by Imam Abu Yusuf15:
التعزير إلى الإمام على قدر عِظَم الجرم وصِغَرهِ
(At-ta'zir ila al-imam 'alaqadr 'izam
al-jurm wa seghareh) Discretionary punishment entrusted with the state leader
relies on the extent of the crime."16
كل من مات من المسلمين لا وارث له فإن ماله يكون لبيت المال
(Koll mann
mat min al-Muslimin la warith lahfa maluh le bait al-mal) Should a Muslim die
and have no one to inherit him, his wealth is assigned to the public treasury
of a Muslim state."17
Other examples can be found in the book:
Al-Asl. writte n by Ima m Muha mmad Ibn Al- Hasan18
كون الواحد حجة في الدين اذا كان عدلا
(Kawn
al-wahid hujjahfi amr ad-din idha kan 'ad/) For one's words to be accepted,
one must be honest and have a good reputation in the matter of religion"19
In
the same manner, Imam ash-Shafi'i' (d.204/819) wrote his book Al-Omm from
which many Qawa'id can be extracted:
الرخص لا يتعدى بها عن مواضعها
(Ar-rukhas
la yuta'd beha mawadi'ha) Allowances of Allah must not go beyond their
limits"20
الرخص لا تكون الا لمطيع فأما العاصي فلا
(Ar-rukhas la takun ilia le muti
'fa amma al 'asiy/ala ) The allowances of Allah are restricted for the
obedient only."21
Ma'alim As-Sunan. written by Imam Suleiman
Ahmad Ibn Muhammad Al Khattabi Al-Bustiy (d.388/998), is one of many books
that explained the Sunnah and contained many of the legal maxims. An example
would be:
الشك لا يزاحم اليقين
(Ash-shakk
la yazham al-yaqin) Doubt does not refute certainty."
The
author deducted it from the Hadith:
يأتي أحدَكمُ الشَّيطانُ في الصَّلاةِ, فينفخُ في مقعدتِه ، فيُخيَّلُ إليهِ أنَّهُ أحدَثَ , ولَم يُحدِثْ , فإذا وجدَ ذلِك فلا ينصرِفْ حتَّى يسمعَ صوتًا أو يجدَ ريحًا
Narrated 'Ali that Sufyan that Az-Zuhri that Sa'id ibn al- Musiyb that 'Abbad
Ibn Tamim's cousin that the Prophet had advised a person who would continuously imagine something
happening to him in his Salah. "Should an individual imagine something happening to him in his Salah, he should not leave his Salah unless he hears
sound or smells something".22
Another example is the book, At-Tamhed lema fi Al-Muwatta' men Al- Ma'ani wa Al-Asanid. written by Imam Abu
'Umar Ibn 'Abdul-Bar Al-Qurtubiy Al-Malikiy (d.463/1070) also paid more
attention to Al-Qawa'id Al-Fiqhiyyah. Here, one of its Qawa'id :
من وجب له شيء من الأشياء لم يدفع عنه ولم يتصور عليه الا بإذنه
(Mann
wajab lahu shai' men al-ashya' lam yudfa; 'anh wa lam yutasawr
'alaih illa be idhnih) Should one have a right, this right must not be
extracted from him except by his permission."
The author inferred
it from the Hadith:
أن رسول الله - صلى الله عليه وسلم - أتي بشراب فشرب منه ، وعن يمينه غلام ، وعن يساره الأشياخ ، فقال للغلام : أتأذن لي أن أعطي هؤلاء ، فقال : لا والله يا رسول الله ، لا أوثر بنصيبي منك أحدا ، قال : فتله رسول الله - صلى الله عليه وسلم - في يده .
Narrated 'Abdullah ibn
Yusuf that Malik that Abi Hazim ibn Dinar that Sahl Ibn Sa'd as-Sa'idi said:
A drink of (milk, water, and so on) was offered to Allah's
Messenger and after he drank some of it, he
wished to give the elder persons sitting on his
left side first, but there was a young man (or a boy) sitting on his right
side. Allah's Messenger asked the young man,
"Could I be excused from giving you first (the drink)?", "No, by Allah, 0
Allah's Messenger I cannot prefer others to drink after you directly
over me," the you ng man has kindly given an excuse. Therefore, Allah's
Prophet gave it to him.23
مَرْحَلَة تَقْييدِ القَوَاعِدِ الفِقْيِيَّةِ
The Fourth Century
History has testified that jurists of
Hanafiy Madhhab preceded others in collecting, paraphrasing and recording
Al-Qawa'id Al-Fiqhiyyah and the Dawabit (controllers) of Fiqh. Imam
Abu Tahir Ad- Dabas 24had collected seventeen Qa'idah Qulliyyah as Imam
As-Seyuti and Imam Ibn Nujaim told us. Imam Al-Karkhiy, Ad-Dabas's friend,
might have recorded these Qawa'id and added to other Qawa'id to be thirty-
nine in his book ( Usul Al-Karkhiy ) which was the first work in this field.
Furthermore, Imam Muhammad Ibn Harith Al Khushni Al-Malikiy (d.361/971)
wrote a book under the title "Usul Al-Futya" including more Qawa'id
and wide-ra nging subjects of Fiqh .
The fifth
Century
In that time, Imam Ad- Dabusiy 'Ubaiydullah Ibn 'Umar Ibn 'Isa
Al-Qadl' called Abu Zaid Ad-Dabusiy (d.430 /1038) added a great scientific
fortune in his book Ta'sis An- Nazar. In addition, Imam Al-Ha ramain
'Abdul-Malik Ibn 'Abdullah Ibn Yusuf Ash-Shafi'iy Imam Al- Haramain
Al-Juwaini (d.478/1085) methodologically planted a series of Al-Qawa'id
Al-Fiqhiyyah in his book Al Gheyathi.
The Sixth Century
This period had more than a few written works, following are some of them:
a) Idah Al-Qawa'id by Imam 'Aia'-ud- Dl'n Muha mmad Ibn Ahmad As Samarqandiy (d.570/1174) and,
b) Al-Muqadimat wa Al-Mumahidat by Imam Abu Al-Wall'd Muham mad Ibn Ahmad Ibn Rushed (d.520/112 6).
Besides, Imam Fakhr-ud-Dl'n Al-
Farghaniy Al- Hasa n Ibn Mansur Ibn Mahmud, called Qadikhan, (d.592/1159) were
among those who explicated books of Al Qawa'id Al- Fiqhiyyah.
The
Seventh Century
The science of Al-Qa wa'id Al- Fiqhiyyah in this period, had crystallized but had not yet reached maturity. The greatest writers at this time were:
a) Imam Mu'l'n-ud- Dl'n Abu Muha mmad Ibn Ibrahl'm Al-Jajarmiy As Sahlakiy Ash-Shafi'iy (d.613/1216) in his book Al-Qawa'id Al Fiqhiyyah fi Furu' Ash-Shafi'iyyah ,
b) Imam 'Izz-ud- Dl'n Ibn 'Abdus-Salam (d.660/1261), in his book Qawa'id Al-Ahkam fi Masalih Al-Anam.
c) Imam Muha mmad Ibn 'Abdullah Ibn Rashid Al-Bakri Al-Qafasi' (d.736/1336) in his book, Al-Madhhab fi Dabt Qawa'id Al-Madhhab and,
d) Imam Abu Al-Mahamid Mahmud Ibn Ahmad Ibn 'Abd-us-Sayed Jamal ud- Din Al-Husairi (d.363/973) in his book At-Tahrir Sharh Al-Jami' Al Kabir.
The book, in addition, Al-Majmu'
Sharh Al-Muhadhhab by Imam Abu Zakariyyah Muhiy-ud- Din Yahya Ibn
Sharaf an-Nawawl' (d.676/1277) and the book Anwar Al-Boruq fi Anwa' Al- Furuq
by Imam Shihab-ud-Dl'n Al-Qarafiy is said to have numbers of Qawa'id .
The
Eighth Century
Recording the science of Al-Qawa'id Al- Fiqhiyyah
flourished in this century and it became the golden age of this field of
knowledge, and scholars of Shafi'iyyah were in advance of other scholars.
Examples were as follows:
a) Al-Ashbah Wan-Naza'ir by
Ibn Al-Wakil Ash-Shafi'iy( d.716/1316),
b) Majmu'
Al-Fatawa by Ahmad Ibn 'Abdul-Hallm Ibn
'Abdus-Salam Ibn 'Abdullah Ibn Tiymiyyah
'Abdul-Hallm Ibn Tiymiyyah (d.728/1350),
c)
Al-Qawa'id by Al- Maqqa riy Al-Malikiy (d.758/1328),
d)
Al-Ashbah Wan-Naza'ir by Tajj-ud- D1n As-Subkkiy (d.771/1369),
e)
Al-Manthur fi Al-Qawa'id by Badr-ud-D1n Muha mmad Ibn Bahadir Ibn
'Abdullah Az-Za rkkashiy (d.794/1391),
f) Al-Qawa'id fi Al-Fiqh by Zain-ud-D1n 'Abdur-Rahman Shihab-ud- D1n Ahmad Ibn Rajah Al-Ha nbaliy (d.794/1391) and,
g) Al-Qawa'id fi Al-Furu' by 'Ali Ibn 'Uthman
Al-Ghazzi, the Damascene and Hanafiy, (d.799/1369) are the most significant
books of this stage.
The Ninth Century
Like the previous phase, a significant numbe r of new books were authored:
a) Al-Ashbash Wan-Naza'ir by Ibn Al- Mulaqqen Seraj-ud-Din Abu Hafs 'Umar Ibn Abu Al- Hasan 'All Ibn Ahmad Ibn Muham mad Ibn 'Abdullah (d.804/1401),25
b) Asna Al-Maqasid fi Tahrir Al-Qawa'id by Ibn Al- Khadr Muhammad Ibn Muhammad Ibn Muhammad Az-Zubairiy Al-'Aithariy (d.808/1405),26
c) Al-Qawa'id Al-Manzumah
by Shihab-ud- Din Ahmad Ibn Muhammad Ibn 'Imad Al-
Masriy Ibn Al-Ha'im Al- Maqdesiy (d.815/1412),27
d)
Al-Qawa'id by Taqiy-ud- Din Abu Bakr Al-Husniy (d.829/1452),28
e)
Nazm Adh-Dhkha'ir fi Al-Ashbah Wan-Naza'ir by Sharaf-ud-Din 'Abdur-Rah man Ibn
'All Ibn Ishaq Al-Khallliy Al- Muqdesiy, called Shuqair,
(d.876/1471) and,
f) Al-Qawa'id
wa Ad-Dawabit by Yusuf Ibn Hasan Ibn Ahmad
called Ibn Al-Mabred As-Salahi 'Abdul-Hadi (d.880/1475).
The
Tenth Century
a) Imam
Jalalud-d1n as-Seyut1 (d.911/1505)
who collected scattered Qawa'id in
his book Al-Ashbah Wan-Naza'ir,
b) Imam Abu Al-
Hasa n Ar-Raqaq An- Naj 1biy Al- Malikiy (d.912 /1506) who rearra nged Al-Qa
wa'id from the old books and
c) Imam Ibn Nujai m (d.970
/1562) were the prominent scholars who emerged during this century.
Recording, organizing and paraphrasing Al-Qawa'id Al-Fiqhiyyah gradually became
successful, but they were mixed with other sciences. The most significant
event of the last part of the 11th century A.H. was the collecting of Al-Qa
wa'id Al-Fiqhiyyah and putting them in Majallat Al-Ahkam Al-'Adliyyah by the
prominent jurists in the age of Sultan 'Abdul-'Aziz Khan Al-'Uthmaniy so as
to be applied as laws in the different courts. The Majalah helped to
instigate and further the movement of Al-Qawa'id Al-Fiqhiyyah. It included
1851 articles in 16 volumes, and was explicated more than once in different
works:
a) Mir'at Majallatul-Ahkam Al-'Adliyyah by Su'ud
Afand1 in Arabic, but the Qawa'id were written in Turkish, and published in
(1299/1881).
b) Durar
Al-Hukkam Sharh Majallat Al-Ahkam by 'All' Hiydar, it was translated from
Turkish to Arabic by Fahhmi Al-Husaini', a lawyer.
c)
Sharh Al-Majallah was recorded by Imam Khalid Ibn Muhammad Ibn 'Abdus-Sattar
Al-Atasi (d.1326/1908) and his son Muhammad completed this
work after his father's death.
The
Most Significant Madhahib Books
Hanafiy
Madhhab
The Hanafiy M adhhab is considered the oldest M
adhhab and it has a number of books in this field:
a) Usu/ Al-Karkhiy was writte n by Imam 'Abaidullah Ibn Al-Hasan Ibn Dalal known as Abu Al- Hasa n Al-Ka rkhiy from Iraq (d.340 /951). Each Qa'idah begins with a word "Al-As/ (in principal)" and includes 36 Qa'idah. 29
b) Ta'sis An-Nazar was writte n by 'Ubaidullah Ibn 'Umar Ibn 'Isa Al-Qad1 called Abu Zaid Ad-Dabusiy (d.430/951) from ad-Dabusiyyah (a small town), betwee n Bukha ra and Samarqand, and the book comprised 68 Qa'idah.30
c) Al-Ashbah Wan-Naza'ir was writte n by Imam Zain-ud- D1n Ibn Ibrahim Ibn Muha mmad called Ibn Nujaim (d.970 /1563) from Egypt. This book includes 2 5 Qa'idah31 and it was explicated and commented by 25 books; some of them are:
Tanwir Al-Basa'ir 'ala
Al-Ash bah Wan-Naza'ir was written by Imam 'Abdul-Qadi r Ibn Barakat Ibn
Ibrahim known as Sharaf-ud-Dln Al-Ghazzl or Ibn Habib (d.1005/1597)32and
Ghamz
'Uyun Al-Basa'ir Sharh Al-Ashbah Wan-Naza'ir was written by Imam Ahmad Ibn
Muham mad Al- Hamawiy (d.1098/1687).33
d) Khatimet
Majami' Al-Haqa'iq was writte n by Imam Muham mad Ibn Muhammad Ibn Mustafa Al-
Khademl known as Abu Sa'ld Al-Khademl (d.1176/1762).34
e)
Qawa'id Majallat-ul-Ahkam Al-'Adliyyah was written by a committee of scholars
of the Ottoman State.
Malikiy Madhhab
a) Usu/ Al-Futiya fi Al-Fiqh 'ala Madhhab
Al-Imam Malik was written by Imam Muham mad Ibn Harith Ibn Asad Al-Khushan1
(d.361/972). He would frequently conside r a word
"Kull" (US, all or every) as Qa'idah or Dabit.
35
b) Anwar AL-Boruq fi Anwa' Al-Furuq , is a
splendid work including 548 Qa'idah by Imam Abu
Al-'Abbas Ahmad Ibn Abul-'Alla' Idris Ibn 'Abdur Rahman who was
called Al-Qa rafiy (d.684/1285) from Egypt. 36
c)
Al-Qawa'id by Imam Muha mmad Ibn Muha mmad Ibn Ahmad Al Maqqa riy
(d.758/1357) from Maqqra (a town in Africa) and it includes 12 00
Qa'idah.37
d) Idah Al-Masalik ela Qawa'id Al-Imam Malik by Ahmad Ibn Yahiya Ibn Muhammad At-Tilmisaniy Al-Wansh r1siy called Al-We nsh risiy (d.914/1508). The book includes 118 Qa'idah most of them serve his M adhhab.3s
e) Al-Is'af be at-Talab Mukhtasar Sharh Al-Manhaj Al-Muntakhab 'ala Qawa'id Al-Madhhab. The one who wrote the book Al-Manha j Al Muntakhab 'ala Qawa'id Al-Madhhab was Abu Al- Hasan 'All Ibn Al Qas1m az-Zaqaq Al-Fasiy (d.912/1506); yet the one who wrote the book Al-Is'af be at-Talab (Al-Mukhtasar) was Abu Al-Qasim Ibn Muhammad lbn At-Tawani, a contemporary Malikiy scholar.39
Shafi'iy Madhhab
a) Qawa'id Al-Ahkam fi Masalih Al-Anam by Imam
'Izz-ud- Din Ibn 'Abd us-Salam (d.660 /1262)40
b) Al-Ashbab Wan-Naza'ir by Muhammad Ibn 'Umar Ibn Makkiy called Ibn Al-Wakll Ash-Shafi'iy (d.716/1316), but it was recorded by his brother's son, Zain-ud-Din (d.838/1434).41
c) Al-Majmu' Al-Madhhab fi Qawa'id Al-Madhab by Imam Khalil Kikildi known as Abu Sa'id Al-'Alai' (d.761/1360), and he explained the fifth Qawa'id Kulliyyah Kubra and did not go beyond more than other 20 Qa'idah.42
d) Al-Ashbah Wan-Naza'ir by Imam 'Abdul-Wahab Ibn 'Ali Ibn 'Abdul-Kafi Ibn 'Ali Ibn Tamam As-Subkkiy called Taj-ud- Din (d.771/1369)43
e) Al-Manthur fi Tartib Al-Qawa'id Al-Fiqhiyyah or Al-Qawa'id fi Al Furu' by Imam Muhammad Ibn Bahader Ibn 'Abdullah known as Badrud- Din Az-Zarkkashiy (d.745/1344).44 This book includes 100 Qa'idah.
f) Al-Ashbah Wan-Naza'ir
by Imam 'Umar Ibn 'All Ibn Ahmad Al-Ansariy, called Ibn Al-Mulaqqen
(d.804/1401).45
g) Al-Ashbah
Wan-Naza'ir by Imam 'Abdur-Rahman Ibn Abu Bakr Ibn
Muhammad As-Seyutl,
called Jalal-ud- Din but known
as As-Seyuti (d.911/1505).46
Hanbaliy Madhhab
a) Al-Qawa'id An-Nuraniyyah Al-Fiqhiyyah
by Imam Ahmad Ibn 'Abdul Halim Ibn 'Abdus-Salam Ibn 'Abdullah Ibn
Taymiyyah.47
b) Al-Qawa'id Al-Fiqhiyyah by Ahmad
Ibn Al- Hasan Ibn 'Abdullah called Sharaf-ud- Din, and known as Ibn Qadi
Al-Jabal (d.871/1467). Most of the Qawa'id of this book support the Madhhab.48
c) Taqrir Al-Qawa'id wa Tahrir Al-Fawa'id by Imam 'Abdur-Rahman Ibn Shihab Ibn Ahmad Ibn Abu Ahmad Rajah called Ibn Rajah Al- Hanbaliy (d.795/1393). He constructed his researches on 260 Qa'idah.49
d) (Khatimah) Mughni Dhuw-ul-afham 'an Al-Kutob Al-Kathirah fi Al Ahkam by Yusuf Ibn Hasan Ibn Ahmad Ibn 'Abdul- Hadi was surnamed by Jamal-ud-Din, and called 'Abdul-Hadi (d.909/1503)50
e)
Qawa'id Majalat al-Ahkam Ash-Shar'iyyah 'ala Madhhab Al-Imam Ahmad Ibn Hanbal
by Ahmad Ibn 'Abdullah Ibn Sheikh Muhammad Bashir Al-Qar1
(d.1359/1940).51
مَصَادِرُ وَ مُيِمَّةُ وَ مَكَانَةُ القَوَاعِدِ الفِقْيِيَّةِ
The Sources, Mission and Position of Al-Qa 'idah Al-Fiqhiyyah in
issuing Fatwa
مَصَادِرُ القَوَاعِدِ الفِقْيِيَّة
Sources of Al-Qawa'id Al-Fiqhiyyah
1. The Quran and the Sunnah text(I):
a.
Ayah (verse) or Hadith that has been taken as a Qa'idah Fiqhiyyah or,
b. Ayah or Hadith that includes general ruling from which the jurists obtained a Qa'idah Fiqhiyyah or more.
Examples for (a):
From the
Quran:
Allah says in the Noble Qur'an:
وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا ۚ
(
.....and Allah has permitted trading and forbidde n Riba, usury)) 52 (Surah 2. Al-Baqa rah, Ayah 275)
This Ayah permits lawful trading and
forbids usury.
From the Sunnah:
أنَّ النَّبيَّ صلَّى اللهُ عليه وسلَّمَ بَعَثَهُ إلى اليَمَنِ، فَسَأَلَهُ عن أشْرِبَةٍ تُصْنَعُ بهَا، فَقالَ: وما هي؟ قالَ: البِتْعُ والمِزْرُ -فَقُلتُ لأبِي بُرْدَةَ: ما البِتْعُ؟ قالَ: نَبِيذُ العَسَلِ، والمِزْرُ: نَبِيذُ الشَّعِيرِ- فَقالَ: كُلُّ مُسْكِرٍ حَرَامٌ.
Narrated Is-haq that Khalid that Ash-Shiybani that the father of
Sa'id ibn Burdah that Abu Musa Al-Ash'ari:
Allah's Messenger said,: "Kull musker haram [Every musker (whatever
intoxicates or causes
drunkenness) is Haram (unlawful)] 53."
An
Example for (b):
The maxim, Qa'idah,:
الأمور بمقاصدها
(Al-umur
be maqasideha) Acts are judged by the intention behind them or take the will
for the deed/'
Is extracted from a numbe r of texts from the Qur'an
and the Sunnah.
2. The Analogy Qiyas:
The maxim, Qa'idah, :
المجهول كالمعدوم
(Al-majhul
kal-ma'dum) An unknown object is similar to a nonexistent one,"
if
an unknown object was compared against a nonexistent object, both of them
take the same judgment since neither can be obtained.
3. The Indication Dalalah:
Istidlal literally means asking for evidence or proof54; however, it
practically (in this field) means giving evidence or proof which does not
directly extracted from a text (from the Qur'an or Sunnah),
Ijma' (consensus) or Qiyas.
An example of
that is a maxim, Qa'idah says:
الأصل براءة الذمة
(Al-asl
bara'tudh-dhimmah ) Non-liability or man is absolved from guilt, blame or
responsibility for any wrong deed in principle,".
4. The Favouring Tarjih:
When evidence hinders one another, one
of them tends to take priority over the other, in the eyes of the Faqih (a jurist). 55
مُهمَّةُ القَوَاعِدِ الفِقْهيَّةِ
Mission of Al-Qawa'id Al-Fiqhiyyah
"Familiarity with the Qawa'id Fiqhiyyah may save a person from
committing the branches ( Furu and particles juz'iyat) to his memory," Imam
Al-Qarafiy said.56 Imam Az-Zarkkashiy, in addition, stated that Al-Qa wa'id
Al-Fiqhiyyah are the way to preserve the Fiqh and assemble its different
parts. 57 Imam As Seyutistated that Al-Qawa'id Al-Fiqhiyyah enable a jurist to answer dissimilar Nawazel, new questions related to recent
events).57
The mission of Al-Qawa'id Al-Fiqhiyyah can be
stated as follows:
i. To Simplify and to assemble
the branches (Furu of Islamic Fiqh.
ii.
To extract and organize different branches of rulings (Ahkam) under one topic
in order to avoid contradictions.
iii. To assist
scholars to infer replies to Na wazel.
iv. To
allow scholars to compare between various Madhahib.
v.
To prove that Islamic Fiqh encompasses any community, everywhere
anytime and everytime.
مَكَانَةُ القَواعِدِ الفِقْهيَّةِ فِى إِصْدَارِ الفَتْوَى وَالأحَْكَامِ هل
يجوز جعل القاعدة الفقهية دليلا يستنبط منه الحكم؟
وما مدى اعتمادها فى الإفتاء والقضاء؟
The Position of Al
-Qawd 'id Al-Fiqhiyyah in Issuing Fatwa and Ahkam Is it permissible to
consider Al-Qa wa'id Al- Fiqhiyyah as one of the Adellah Shar'iyyah?59
Can
Al-Qa wa'id Al- Fiqhiyyah be among the proofs that infer Ahkam,
Judgments)?
Al-Qa wa'id Al-Fiqhiyyah have been the focus of
scholars' attention, and their Fatwa (legal opinions of Islamic Law)
continuously until our prese nt time. "Numerous Qawa'id Fiqhiyyah included in
the books of Imams (who give Fatwa) and the magistrates are not in the books
of Usul Al- Fiqh," Imam Al Qarafiy stated.60
Is it
permissible to consider Al-Qawa'id Al-Fiqhiyyah as one of the evidences
(Adellah Shar'iyyah) for judgments?
Sheikh Mustafa Az-Zarqqa stated that Al-Qawa'id Al-Fiqhiyyah handle Fiqh and have many
exceptions, but they are not Nusus (texts from the Qur'an or Sunnah)
used for judgments.61
A jurist can issue a Fatwa or a judgment
based on a Qa'idah Fiqhiyyah, since Al-Qawa'id Al- Fiqhiyyah are definitely
based on direct/indirect evidence coming from the Qur'an or/and Sunnah.62
-
If the maxim (Al-Qa'idah) was an exact text from the Qur'an or the
Sunnah ---- the maxim (Al-Qa'idah) can be used as a proof for a judgment or hukm.
- If the maxim (Al-Qa'idah) was derived
from "fully agreed on" proofs, the Qur'an, the Sunnah, or consensus) ----
the proof of the maxim (Al-Qa'idah) can be used as a proof for a judgment or hukm.
- If the maxim (Al-Qa'idah) was derived from
"not fully agreed on" proofs, Qiyas, Istis-hab63
, Maslahah64 or 'Urf 65, etc.) ---- the proof of
the maxim (Al-Qa'id ah) can be used as a secondary proof for a judgment
or hukm.
- If the maxim (Al-Qa'idah) was derived by
ways of Ijtihad, ---- the proof of the maxim (Al-Qa'idah) can be used as
a proof for a judgment or hukm.66
Footnotes
10 It is Sahih (authentic) Hadith according to the criterion of
Sahih Muslim but he did not report it. See "Talkhis Al Mustadrak 'ala
as-Sahlhiyyn ," chapter Bargains, 2345.ed. by Muhammad Ibn Ahmad Ibn 'Uthman
Ibn Qiymaz adh-Dhahabi (d.748/1347) in Al-Mustadrak 'ala As-Sahihiyyn , by
Muhammad Ibn 'Abdullah AbU 'Abdullah Al Hakim an-Niysabouriy. Beirut,
Lebanon: Dar Al-Kutub Al- 'Ilmmiyyah Press, Volume 4, 1st. ed. 1411/1990.
11
Muhammad Ibn Isma'll AbU 'Abdullah Al-Ja'fi Al-Bukhari, Al-Jami'As-Sahih
Al-Mukhtasar (Sahih Al Bukhari), chapter: 6 "Conditions of Mahr at marriage
contract", p. 969, Vol.2 .. Verified by Dr. Mustafa Dib Al Bagha. Beirut,
Lebanon: Dar Ibn Kathir Press. Volume 6, 3rd. ed., 1407/1987.
12 Abu Bakr ibn Hammam as-San 'aniy 'Abdur-Razzaq, Musannaf 'Abdur-Razzag, chapter: Sales 15113, verified by Habibur-Rahman Al-A 'zami. Beirut, Al-Mak.tab Al-Islamiy , 2nd. Ed. Vol. 11.
13 Ibn Murrah Al-Hadramiy Al-Masriy a great magistrate in Egypt
(d.137/754). See Al-A 'Iam by Az-Zarkkali, Vol.
2, p. 326.
14
Abu Bakr Muhammad ibn Khalaf ibn Hiyan ibn Sadaqah Ad-Dabbiy Al-Baghdad!
Waki', Akhbar Al-Qudah, verified and authenticated by 'Abdul- 'Aziz
Al-Maraghi, vol.1, p. 321. Cairo, Egypt: Al-Maktabah At-Tejariyyah Al Kubra
Press. Volume 3, 1st. ed., 1366/1947.
15 Ya 'qub Ibn
Ibrahim Ibn Habib Al-Ansariy Al-Kufiy a close friend and disciple
of Abu Hanifah born in Kufah, Baghdad (d.182/798). See Al-A'liim by
Az-Zarkkali, Vol. 8, p. 193.
16 Ya 'qub Ibn Ibrahim Abu
Yusuf, Al-Khara j, vol.1, p. 182. Cairo, Egypt: As-Salafiyyah Press.
17
Abu Yusuf, Al-Kharaj, p.202.
18 Muhammad Ibn Al-Hasan Ibn Farqad
Al-Shaibaniy a close friend and disciple of Abu Hanifah was born in Kufah
Baghdad (d.189/805). See Shazarat-udh-Dhahab by Ibn
Al-'lmad, Vol. 2, pp. 409-410.
19 Muhammad Ibn
Al-Hasan Ash-Shiybaniy , Al-Asl, Vol. 3, p, verified by
Abill-Wafii ' Al-Afghaniy. India, Hyderabad. Volume 4, 15 ed.
20 Imam Muhammad Ibn Idris Ash-Shafi', Al-Omm, Vol. 1, p. 80. Beirut, Lebanon:
Dar Al-Ma'rifah Press. Volume 8, ed., 1393/1973.
21 The previous
source, Vol. 1, p. 226.
22 Sahih Al-Bukhari, chapter: Al-Wudu ' (Ablution), 112.
23 Sahih Al-Bukhari, chapter: The Oppressions, 2319.
24 Muhammad Ibn Muhammad Ibn
Sufyan collected 17 Qa'idah of Hanafiy Madhhab, see Tabag at Al-Fug aha' by
Abu Is-hiiq Ibrahim Ibn 'Ali Ash-Shiraz), p . 142. Verified by 'Ihsan
'Abbas. Beirut, Lebanon Dar ar-Ra'id Al 'Arabiy
Press, 1st . ed., 1389/1970.
25 Abul-F aliih 'Abdul-Hiy Ibn
Al-'lmad , Shazara t-udh-Dh ahab fi Akhb ar men Dh ahab, Vol. 9, p. 71.
Shazarat-udh Dhahab fi Akhbar man Dhahab, verified by Mahmud Al-Ama 'ut and
authenticated by 'Abdul-Qadir Al-Ama 'ut Damascus: Dar-Ibn Kathir Press,
Volume 11, 1st . ed. 1406/1986.
26 The previous source, Vol. 9, p.
117.
27 The previous source, Vol. 9, p. 163.
28
The previous source, Vol. 9, p. 273.
29 Muhammad 'Abd-ul-Hiy Ibn
Muhammad Ibn 'Abd-ul-Halim Al-Laknawi, "Al-Fawaid Al-Bahiyyah fi Tarajim
Al-Hanafiyyah," pp. 108-109, in
Al-Qawa' id Al-Fighiyy ah Matl11lmuhii
Nasha 'tuhii Tatawuruhii Drasit Mu 'al afiituhii Adill
a tuh a Muhemm atuh a Tatbig atuha, ed. by Dr. 'Ali Ahmad An-Nadawi, pp.
162-163. Damascus: Dar Al-Qalam Press, 6th. ed., 1425/2004.
30
Az-Zarkkali, Al-A 'liim, Vol. 4, p. 109.
31 "Al-Fawaid
Al-Bahiyyah," by Al-Laknawi, p. 135, in Al-Qa wa' id Al-Fighiyy ah, ed. by Dr.
An-Nadawi, pp. 169- 170.
32 Az-Zarkkali,
"Al-A'liim," Vol. 4, p. 162, in Al-Qawa'id Al-Fighiyy ah, ed. by Dr.
An-Nadawi, p.172.
33 'Abdullah Mustafa Al-Maraghi, "Al-Fath
Al-Mubin fi Tabaqat Al-Usiiliyyin," Vol. 3, p . 110,
in Al-Qawa'id Al Fighiyy ah, ed. by Dr. An-Nadawi, pp.172
-173.
34 "Al-Fath Al-Mubin ," by Al-Maraghi, Vol. 3, p.
116, in Al-Q awa' id Al-Fighiyy ah, ed. by Dr. An-Nadawi,
pp.176-177.
35 Muhammad Ibn Harith Ibn Asad Al-Khushani, "Uslil
Al-Futya fi Al-Fiqh 'ala Madhhab Al-Imam Malik," p .31, in
Al-Qawa' id Al-Fighiyy ah, ed. by Dr. An-Nadawi, p. 190.
36
Dr. Bakr Isma'il, Al-Qawa'id Al-Fighiyyah, pp. 22-23. 37 The
previous source, p. 23.
38 The previous source, p. 24.
39 Muhammad
ibn Muhammad Makhliif "Shajarat-un-Nfu az-Zakiyyah fi Tabaqat Al-Malikkiyyah
," p.274 in Al Qawa'id Al-Fighiyyah, ed. by Dr. An-Nadawl, p. 208.
40
Ibn Al-'lmad, Shazarat-udh-Dhahab, Vol. 7, p. 522.
41
'Abd-ul-Wahhiib Ibn 'All Ibn 'Abd-ul-Kafi As-Subkkiy, "Tabaqat ash-Shafi'iyyah
Al-Kubra ," Vol. 9, pp. 255- 253, in Al-Qawa'id Al-Fighiyyah, ed. by Dr.
An-Nadawl, p. 215.
42 Ibn Al-'lmad, Shazarat-udh-Dhahab, Vol. 9,
pp. 28-29.
43 The previous source, Vol. 8, p. 378.
44
The previous source, Vol. 8, p. 572.
45 The previous source,
Vol. 9, p. 71.
46 The previous source, Vol. 10, pp. 75.
47 Ibn Al-'lmad, Shazarat-udh-Dhahab, Vol. 8, pp. 142.
48
The previous source, Vol. 8, pp. 376.
49 The
previous source, Vol. 8, pp. 396.
50 The previous
source, Vol. 10, p. 62.
51 The researchers'
preface of the book "Qawa'id
Majalat-ul-Ahkam Ash-Shar'iyyah 'ala
Madhhab Al-Imam Ahmad Ibn Hanbal," pp.64-67, in Al-Qawa'id
Al-Fighiyyah, ed. by Dr. An-Nadawl, p. 262.
52 Usury, which is of two major kinds: (a) Riba an-Nasi'ah, i.e. interest on lent money; (b) Riba al-Fadl, i.e. taking a superior thing of the same kind of goods by giving more of the same kind of goods of inferior quality, e.g., dates of superior quality of dates of inferior quality in greater amount. Islam strictly forbids all kinds of usury.
53 Sahih Al-Bukhari, chapter: Rulers assigned in one place should
cooperate with one another, 4087; and Sahih Muslim, 5332.
54 'Ali Ibn Muhammad Ibn 'All Aj-Jerjanl, At-Ta'rifiit, p. 193. Beirut,
Lebanon: Dar Al-Kitab Al-'arabiy Press, 1st. ed., 1405/1985.
55 A learned man who can give religious verdicts.
56 AI-Qarafiy, Anwar AL-Borfig, Vol. 1, p. 7.
57 Ahmad
Ibn 'Abdullah Ibn Hamid , the researcher (in his preface) of the book
Al-Qawa'id, ed. by Muhammad Ibn Muhammad Ibn Ahmad Al-Maqqriy, Vol. 1, p.114.
Saudi Arabia: Omm Al-Qura University, Islamic Researches Institute, printed
no. 4000250.
58 As-Seyiitl, Al-Ashbah Wan-Naza'ir, p.326 .
59 Shiiri'ah's sources i.e. Qur'an, Sunnah and Ijma '-there are other sources but there is no consensus on them.
60 AI-Qarafiy , Anwar AL-Borfig, vol. 2, p.110.
61 Dr. Mustafa Ahmad Az-Zurqqa, Al-Madkhal Al-Fighiy Al-'Amm, Vol. 2, pp.966-967, chapter 79, passage 4. Damascus: Diir-Al-Qalam Press, 1418/1998.
62 Dr. Ar-Rokkl, Nazariyat-ut-Tag 'id Al-Fighiy, pp.
36-38.
63 The first state of a specific case or matter.
64
An unspecified public interest.
65 Tradition, custom, institution,
and so on.
66 Dr. An-Nadawl, Al-Qawa'id
Al-Fighiyyah, p.331.