Index of Usul Fiqh Methodology
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
- Index: Alphabetical List of Al-Qawâid Al-Fiqhiyyah (Legal Maxims) in Islamic Jurisprudence
- Appendix I. Glossary
- Appendix II. Sources Consulted
- Back to: Legal Maxims of Islamic Jurisprudence (Usul Fiqh)
INDEX
Alphabetical List of Al -Qawa 'id Al-Fiqhiyyah (Legal Maxims) in Islamic Jurisprudence
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is understood by, is the huwa al-muqarin as-sabeq
concomitant and earlier duna al-mut 'akher al-lahuq
tradition not the subsequent and later tradition
10. Acts are judged by the Al-umur be maqasidih
intention behind them 81
11 Addition is better than At-ta 'sisaw/a men at-ta 'kid
assertion 208
12. If the origin is null and At-tabi ' yasqut be suqut al-
void, the follower is too matbu ' 219
13. The origin may be eroded; Qadd yathbut al-far ' ma 'a
yet its follower may not suqut al-asl 221
14. An unfeasible matter Al -miysur la yasqut be al-
cannot entirely overwhelm ma 'sur
a feasible one
15. An unfeasible widespread Al-mumtani ' 'adah kal-
matter resembles a mumtani ' haqiqah
subjectively impossible matter
16. Antecedent judgment is Al-as! baqa ' ma kan 'ala ma
supposed to stay as it was kan 286
17. Do oaths lean on discourses Hall al-aiyman mabniyyah
or purposes? 'ala al-Alfaz aw 'ala al- 94
aghrad
18 Authorization precludes
liability Al -jawaz ash-shar 'iyyunafi
ad-daman 243
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20. Avowal is finite proof
Al-iqrar hujjah qasirah 237
21. Avowal is not demurred by Al-iqrar la yartad be ar-
the admittee radd 239
22. Avower cannot deny his
avowal Mann sa 'a fl naqd ma
tamm menjihatih fa sa 'ih 241
mardud 'alaih
23. Certainty is not overruled Al -yaqin la yazul be ash-
by doubt shakk 101
24. The committer is
answerable for his deed Yudaf al-fe 'I ila al-fa 'ii la
except under duress
al-amir ma lam yakun 255
mujbar
25. Common attitude and Innama tu 'tabr al- 'adah prevailing habit is Hujjah; idha id-dtaradat aw ghalabt infrequent and exceptional
acts are not considered
26. Custom is the Basis of Al- 'adah muhakkamah
178
Judgment 268
27. Description of an absent AL-Wasf fi al-hadir laghw
object -not the present one- waft al-gha 'ib mu 'tabr
Is required
28. Does intention particularize Hall an-niyyah tukhasses a general discourse or al-lafz al- 'amm aw generalize a particular tu 'ammem al-Lafz al-khass
discourse?
29. Donation is not fulfilled
except after receiving La yatemm at-tabarru ' ilia 250
be al-qabd
30. Facing private harm is Yutahammal ad-darar al-
tolerated than facing public khass le daf ' ad-darar al- 165
harm 'a"mm
31. General text remains till Al - 'ammyabqq 'ala
evidence particularizes it 'umumih ila ann yarid dalil
youkhasesuh
32. General/Particular need can Al -Hajah tanzil manzil ad-
develop into necessity darurah 'ammah aw 145
khassah
33. In principle, any new Al -asl idafit al-hadath illa
events shall be regarded as aqrab awqatih
happening at the nearest time to the present
34. Hardship begets ease Al-mashaqqah tajleb at- 130
tiysir
35. Harm should be avoided as Ad -darar yudfa ' be qadr al-
much as possible imkan 159
36. Harm should be eliminated Ad -darar yuzal 161
37. Harm should not be Ad -darar la yuzal be ad-
overruled by another harm darar or d-darar la yuzal be
or by the same harm mithlih
38. ljtihad Is Not Abrogated by
162
Its Like
Al -ijtihad la yunqad be
mithlih
262
39. ljtihad is not permissible La masagh le al-ijtihad ft
when there is text mawred an-nuss 258
40. If a person has no intention Hall al-aiyman mabniyyh
or aim to take an oath, are 'ala al- 'urf ?
95
the words employed in
oaths built on tradition?
41. Does an oath rely on the Hall al-ayman 'ala niyyat
intention of the one who al-ha/if aw 'ala niyat al-
swears or on the intention mustahlif?
of the one who adjures another person to swear?
42. It is undeniable that rules of La yunkar taghair al-ahkam
law vary with change of be taghair al-azman
time
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43. |
In principle, legal sexual |
Al-asl fl al-abdd ' at-tahrim |
122 |
|
44. |
intercourse is absolutely forbidden except legal ones Non-Liability or man Is |
Al-as! bard 'tudh-dhemmah |
|
absolved from guilt, blame or responsibility for any wrong deed in principle
45. Man is responsible for his
180
avowal Al -mar ' mu 'akhadh be 235
iqrarih
46. Necessities have limits that Ad -darurah tuqadar be
should not be exceeded qadariha or ma ubih le ad-
darurah yuqadar be qadariha
47. Necessity renders Ad -darurat tubih al-
143
prohibited matters mahzurat 139
permissible
48. No gain without pain 245
Al -kharaj be ad-daman
49. Do not Harm, and Do not La darar wa la dirar
Reciprocate Harm 154
50. Harm should be eliminated Ad -darar yuzal 161
51. No one person is allowed
to dominate others' Al-amr be at-tasarrof ft
property
melk al-ghair batil 257
52. No one person is allowed La yajuz le ahad ann
to dominate others' yatasarraf ft melk al-ghair
property except by their awft haqqih illa be idhnnih
perrmss 1on
53 Occasional descriptions or Al -asl al- 'adam aw al-asl ft
matters are not reliable in as-sifat aw al-umur al-
principle 'aredh al- 'adam
54. Once a cause of ownership Tabadul sabab al-melk
changes the owned object qa 'im maqam tabadul adh-
changes dhat
55. Outcomes are eyed by An-nazar ft ma 'alat Al-
Shari'ah af 'al mu 'tabr maqsud shr 'a 291
56. People's rights are not Al-idtirar la yubtil haqq al-
devoured owing to ghair
necessity
57. Provisos are adhered as Yalzam mura 'at ash-shart
much as possible be qadr al-imkan 274
58 Provisos of a follower are Yughtafarft at-tawabi ' ma
more allowable than the la yughtafr ft ghairiha
origin's
59. Rare and far imagination La 'ibrah be at-tawahum
224
has no value in Shari'ah 123
60. Ruler's decisions must be At-tasarruf 'ala ar-
in favor of the people ra 'iyyah manut be al-
maslahah
61. Severe harm is removed by Ad -darar al-ashadd yuzal
lesser harm be ad-darar al-akhaff
62. When detriment be mixed Idha ta 'arad al-mani ' wa
with benefit, benefit is al-muqtad yuqadam al-
deserted, except the benefit mani ' ilia idha kan al-
is considerable muqtad a 'zam
63. Should a duty not be Ma lam yatemm al-wajib fulfilled except by a matter, illa behfa huwa wajib the matter becomes a duty
64. Should something become Majaz le 'udhr batal be
legal by a valid excuse, it zawalih
becomes illegal when the 144
excuse ends
65. Should things, in principal, Hal-asl fl al-ashiya ' al-
be permissible or ibahah aw al-hurmah
forbidden?
66. The crucial point in Al - 'ibrahfi al- 'uqud be al-
contracts is their goals and maqasid wa al-ma 'an la be
meanings not their words al-alfaz wa al-mabani 91
or forms
67. The literal meaning takes Al-asl fl al-kalam al-
priority over the figurative haqiqah
one
68. The literal or metaphorical I'mal al-kalam awla men
meaning is considered, ihmalih
rather than disregarded
69. To relate words to one who La yunsab le sakit qawl
does not speak is not lakin as-sukut ft ma 'ared
allowable but al-hajah illa bayan bayan 210
speechlessness in an urgent
situation is considered declaration
70. Tradition and habit are Isti 'ma! an-nas hujjah yajib hujjah (reliable proof or an al- 'amal behd
authoritative source)
71. Traditional or usual Al-haqiqah tutrak be meaning overrules literal dalalat al- 'ddah meaning in case of dispute
72. When literal meaning is Idhd ta 'radat al-haqiqah
implicit and vague, we yusar ila al-majaz
resort to the figurative one
73. Usual signals given by a Al -isharah al-ma 'hudah le
mute man symbolize al-akhrass kal-bayan be al- 184
speaking lisan
74. Embezzlement cannot give
a right Laysa le 'irqq zd lim haqq 250
75. Assured mistaken La 'ibrah be az-zunn al-
conjecture has no value baiyen khata 'uh 125
76. What becomes a fact by Ma thabat be ash-Shar '
Shar' takes precedence over muqadam 'ala ma thabat
what becomes a fact by a be ash-shartt
proviso
77. Nothing can be judged by Md thabt 'ala khildf al-
what becomes real but qiyas fa ghairuh la yuqas 281
against analogy 'alaiyh
78. What falls does not return
As-saqit la ya 'ud 247
79. What is acknowledged by Al-ma 'ruf 'urfa kal-mashrut
tradition or habit resembles shartta or at-ta 'yin be al-
what is recognized by 'urf kat-ta 'yin be an-nuss
provisos
80. What is authenticated by Ath-thabit be al-burhan
evidence like what is kathabit be al- 'aiyan 223
proved true by seeing
81. What is unlawfully taken,
must be rendered back 'Ala al-yad ma akhadhat 249
hatta tu 'addiyah
82. When a matter is Al -amr be ash-Shai '
commanded to be done, its yaqtadi an-nahy 'ann
opposite is forbidden to be diddih
done
83. When a matter tightens, it Idha daq al-amr itasa ' wa
will widen and vice versa idha itasa ' daq 136
84. When Al -Asl (that must be Idha ta 'adhar al-asl yusar
first) is not available, we ila al-badal
proceed to Al -Badal 150
(alternative)
85. If no meaning can be Idha ta 'athar i 'ma! al-
attached to a word, kalam yuhmal
altogether to be disregarded
86. When something is Idha batal ash-shai ' batal
nullified, its contents are mafi dimnih
also nullified
87. Whatever is proved to be Ma thabat be yaqin la
true with certainty, Can yartaf ' ilia be yaqin 110
only be cancelled by proof
88. Whatever is forbidden to Ma hurrim akhdhuh aw
be taken, done or fe '/uh aw isti 'ma/uh hurrim
employed; is forbidden to i 'ta'uhaw talabuh aw
itikhadhuh 246
be given, requested or
possessed
89. When someone rushes into Mann Ista 'jal ash-shai 'a something before its due qabl awdnih 'uqeb be time, he is punished by hermanih
depriving
90. Whoever possesses a thing Mann malak shai 'a malk
possesses its accessories ma huwa men daruratih 218
91. Writing is like speaking Al-kitabah kal-khitab 183
'Adah
Adella-tu-Juz 'iyyah or Tafsiliyyah
'Asr 'Awrah
'Aydn 'Azimah 'fbddah 'Jbaddt 'Jddah
'Jim Darury
'Ilmu Muktasab
'Jtikdf
'Urf 'Ushr
APPENDIX I. GLOSSARY
Habit, routine, practice, and so on.
Special texts (from the Qur'an and Sunnah), analogy and consensus indicate Hukm of a particular action (of a man). For example , Allah says, (yl Y...J &Ji :.lii l.J.:..l.J) (Allah allows trading and forbids usury); this Ayah is a detailing/partial proof a jurist has extracted a practical Hukm thereby i.e. permitting of trading and forbidding of usury.
Afternoon, 'Asr prayer time.
The part of the body which it is illegal to keep naked before others. 'Awrdh of man is between the navel and the knee, but 'Awrdh for woman is the whole body except face and hands. Also, Awrah means private parts, loins, genital organs, pudenda. View(ing), seeing, witnessing, and so on.
A duty imposed by Allah. Worship.
Acts to worship Allah.
A period is prescribed by Allah for divorce and marriage; a period of probation after the death of a woman's husband or after her divorce.
Inevitable knowledge needs no great deep examination or complicated study like Al- 'Jim Al M utawatir (consecutive knowledge) or the knowledge which comes to be known through the five senses (ears, eyes, tongue, nose and skin).
Acquired knowledge depends on limitless scrutiny to approve (evidence supporting) theories or notions that need to be conceivable, and so on.
Seclusion in Masjid (a mosque) for worshipping Allah.
Tradition, custom, institution, and so on.
'Ushr' (a 10% levy)
Adhkar or Idhkir Adil/ ah Shar 'iyyah
Ahkam
Ahkdm Juz 'iyyah Ahkam Kulliyyah Al-Asl
Aman
Amr Ashbah
Awsaq
Badal
Bai '-Al-ma 'dum Bayan
Bayyinah, Burhan or
Dal fl Bid 'ah
A kind of grass well-known for its good smell and is found in Hijaz, Saudi Arabia.
Shari'ah's sources, namely the Qur'an, the Sunnah and Ijmd '-there are other sources but there is no consensus on them.
Judgments of legal decision (especially of Allah) Minor issues or judgments.
Major issues or judgments.
Sometimes, means Ad-Dal fl (evidence) that people must resort to when Al-Ahkam (judgments of legal decision (especially of Allah)) contradict each other. Or origin, basis, principles, fundamental concepts, and so on.
Protection given by a Muslim conqueror to those who pay Jizyah.
Ordainment.
The plural of 11shebh 11 or 11shabah 11 which literally means similitude and resemblance. However, practically it is a true collective description which if it is shared by Al-Asl (origin, basis, principles, fundamental concepts, and so on) and Al-far'-Al Fiqhiy (a branch of Fiqh ), both of them must be subjected to one rule only.
Plural of Wasq, which is a measure equal to 60 Sa 's. 1 Sa '= 3,25 kilograms (approx) and 60x 3.25=195 kgms., according to Hanafiyyah. However, Sa '= 2.04 kgms. And 60x 2.04=122.4 kgms., according to the majority of scholars.
An alternative.
A contract for non-existent things. Disclosure or revelation.
Proof, evidence, demonstration, testimony, witness, and so on.
Heresy (or any innovated practice in religion).
Dalalah Dabit
Darurah
Dhu-Mahram
Diyyah Faqfh Faqfr Farfdah Fiqh
Furu '-Al-Fiqh Furuq
Ghalabat-uz-Zunn Ghusl
Hadiyyah Hebah
Haddul-Qadhf Hadith Sahih [Authentic]
Hadith Hasan [Good]
Connotation, meaning, sense, signification, and so on.
Literally means a block which prevents different questions from coming through or a controller preserves something strictly. It, however, practically means a total Fiqhiy rule which controls and includes more Furu ' Fiqhiyyah (varied branches of Fiqh) of one chapter of Fiqh.
Necessity.
A male, whom a woman can never marry because of close relationship (e.g. a brother, a father, an uncle and so on); or her own husband.
Blood money
A learned man who can give religious verdicts. The poor person who does not beg.
(Plural: Fard 'id) an enjoined duty. Jurisprudence.
Varied Fiqhiy questions or branches of Law (Plural of Farq) means a reparative matter. A strong probability.
(To take menses bath) or taking a bath m a ceremonial way. This is necessary for one who is Junub.
A gift or a present.
A deed of gift or to give someone gift, present, and so on, immediately and without exchange.
Punishment of eighty lashes for slander.
A Hadith whose chain of narrators has been transmitted by truly pious persons who are known for their uprightness and exactitude, and the hadith is free from eccentricity and blemish.
A Hadith whose chain of transmission is linked to the narration of an authority with weak exactitude, and the Hadith has no eccentricity or blemish.
Hadith Da'if [Weak]
Hajah
Hajj-at-Tamattu ' and Al-Qiran Hajr
Haram Haram
Hazr
Hiwalah
Hudud
Hudud and Ta 'zfr Hujjah
I'd rah J 'tiqdd Ihram
Ijarah Ijmd '
A Hadith that has no the criterion of the authentic Hadith nor the criterion of the good Hadith.
Need.
Hajj performed with 'Umrah preceding it.
Placing someone under guardianship after declaring him legally incompetent because of immaturity, insanity or servitude.
Sanctuaries of Makkah and Al-Madinah.
Unlawful, forbidden and punishable matter from the viewpoint of religion.
Prohibition, forbiddance, and so on.
The transference of a debt from one person to another. It is an agreement whereby a debtor is released from a debt by another becoming responsible for it.
Fixed punishments by Shari'ah; or Allah's boundary limits for Halal (lawful) and Haram (unlawful).
Fixed and discretionary punishments. Reliable proof or an authoritative source. Loan.
Belief.
State of ritual consecration (of a Makkah pilgrim). A state in which one is prohibited to practice certain deeds that are lawful at other times. The ceremonies of 'Umrah and Hajj are performed during such a case.
The use and enjoyment of property for a time, includes hire, rental, and lease.
Is the third foundation of Islamic legislation. Ijmd ' is the consent of all Muslim Mujtahidun on a legal question. Mujtahid is a Muslim divine of the
highest degree of learning, a title usually conferred
Ijtihad Imamah
Iman Iqrar
Arsh Istidlal
Istihsan
by Muslim rulers . Ijmd ' has two kinds: (A) Ijmd ' Qawliy in which every M ujtahid should declare the legal question. (B) Ijmd ' Sukutiy, when the majority of the Mujtahiudun signify their tacit assent to the opinions or the minority by "silence", without objection.
An independent judgment in legal question.
The Imamate, function or office of the Salah leader; leading position.
Faith, and trust in Allah.
Confession, acknowledgment, avowal, owmng, admission, and so on.
Estimated compensation to be given to injured person by another person.
Literally means asking for evidence or proof ; however, it practically (in this field) means giving evidence or proof which does not depend on a text (from the Qur'an or Sunnah)
To give a verdict with proof from one's heart (only) with satisfaction, and one cannot express it (only Abu Hanifah and his pupils say so but the rest of the Muslim religious scholars of the Sunnah (and they are the majority) do not agree to it.
Istis-hab The first state of a specific case or matter.
Istis-hab- Al-Hal That we believe that something exists continuously
inasmuch as it surely existed before.
Istis-hab-Al- 'Umum An authenticated matter (in the past) because of a
general proof must stay as it was until specific evidence comes to individualize it.
Istis-hab-an-Nuss:
Jstisnd '
An authenticated matter (in the past) because of Nuss (a text from the Qur'an or the Sunnah) must stay as it was until abrogating Nuss comes to abrogate it.
Sale in the form of a contract for manufacture.
Ji 'dlah Jihad
Jimar Jiziyah
A reward given to a person for doing something. Fighting in the Cause of Allah or any other kind of effort to make Allah's Word superior.
The three pillars at Mina, at which the Makkan pilgrims throw seven pebbles.
Head tax levied from the non-Muslims people (Jews and Christians, and so on) who are under the protection of a Muslim government.
Kafalatun- ben-Nafs Bail (especially for due appearance of a person in
court).
Kaffarah Religious expiation for killing, oaths or having
intercourse during the day in Ramadan.
Kaffarat-ul-Yam fn Expiation of an unfulfilled oath.
Kaffarat-dh-Dhunub Expiation of sins.
Kalam
Kalam Mutlaq Kamaliyat
Khayarat
Khilaf-Al-A wla Khul '
Lafz Li 'dn
Discourse, words, speech, and so on. Unrestrained discourse.
Luxuries, articles of luxury; nonessentials, and so on.
(Options) such as Khiyar Al- 'Aib (the option of dissolving the contract on discovery of defect), or Khiyar Al-Ghabn (the option of deception).
To do something that is good but is not the optimum.
(A kind of divorce) the parting of a wife from her husband by giving him a certain compensation, or to return back the Mahr (dowry) which he gave her.
Word/s.
An oath that is taken by both the wife and the husband when he accuses his wife of committing illegal sexual intercourse. Li 'dn is a form of divorce which takes place under the following circumstances: If a man accuses his wife of adultery and does not prove it by four witnesses,
Luqatah Ma 'ruf
Mafsadah Mahr
Makruh
Maqasid (the plural of Maqsid )
Mashe 'ah
Masalih Mursalah Maslahah
Matbu '
Mathfl Mawla
M iskfn Mubah
Mudd 'Muddrabah
he must swear before Allah that he is the teller of truth four times, and then add: "If I am a liar, may Allah curse me". The wife then says four times, "I swear before Allah that my husband lies, and then adds: "May Allah's anger be upon me if this man be a teller of truth". After this, a divorce takes place.
Lost property.
Islamic Monotheism and all that Islam has ordained.
A source of harm or ruin, or a reason of corruption or evil, harm, detriment, evil, and so on.
Bridal-money given by the husband to the wife at the time of marriage.
Not approved of, undesirable from the point of view of religion, although not punishable.
Intent(ion), purpose, design, aim, end, goal, object(ive).
("in shd 'aAllah"' (God willing)) Unspecified public interests.
Benefit, help, good, and so on.
Origin, principal, leader, independent, supenor, senior, and so on.
Match.
A person of slave origin who does not have tribal protection. It is a word with dual meaning. It can mean either master or servant.
The poor person who begs.
Permissible, permitted, allowable, allowed, admissible, lawful, legal, and so on.
A measure of two thirds of a kilogram (approx.) It
may less or more.
A contract of copartnership, of which the one party (namely the proprietor) is entitled to a profit on
M uftiy M uhalil
Muhrim M ujtahid
MukalafUn
Mumathalah Munazarah
account of the stock, he being denominated Rabb ul-mal, or proprietor of the stock, and the other party is entitled to a profit on account of his labor, and this last is denominated the mudarib (or manager). A contract of mudarabah cannot be established without participation in the profit.
Legist, jurisprudent ,jurist ,scholar, expert, and so on.
The man who marries an irrevocable divorcee in order to make her lawful for her former husband if he wishes to marry her. Moreover, this marriage, with no condition in the contract, is correct according to Hanafiyyah but correct and disliked according to Shafi'iyyah . It, however, is Haram, even there is no condition on the contract, according to Malikiyyah and Hanabelah
One who assumes the state of Ihram for the purpose of performing the Hajj or 'Umrah.
An independent scholar.
Those who have reached majority and have full use of intellect.
Exact equivalence.
not exact equivalence which necessitates sharing even in one aspect of a specific matter.
Munkar Polytheism, disbelief and all that Islam has forbidden.
Mushabahah Mustahadah
Mutakalimun Mutlaq
Nafilah
Likeness.
A woman who has bleeding from the womb m between her ordinary periods.
Scholars trusted views.
Absolute; unlimited, unrestricted matter, and so on.
Supererogatory Salah.
Nafl Nahyu
Nuss Nawazel Nazariyyah
Nazfr Nikah
Niyyah Qd 'idah
Qadhf Qadd '
Qasr-us-Salah
Al-Qawd 'id Kulliyyah Kubra Al-Qawd 'id Kulliyyah Ghair Kubra
Qiblah
Supererogatory performance or optional worship. Prohibition, interdiction, forbiddance, forbidding, and so on.
Text whether from the Qur'an or the Sunnah. New questions related to recent events.
Literally means theory or notion and practically refers to a group of imaginations or conceptions which are logically stuck together displaying the relations between results and premises.
An equal or a counterpart.
Literally means sexual intercourse; whereas, metaphorically it means marriage, according to Hanafiyyah.
Intent(ion), purpose, design or secret.
A total rule or case which includes all the Furn ' (varied branches of Fiqh) come beneath it or a major rule or case including the most Furn ' which flow beneath it.
Accusing a virtuous man or woman of adultery.
A matter which is fulfilled later, and it is the opposite of Add ' meaning a matter which is fulfilled immediately.
Shortening of prayer, to shorten the obligatory Salah of four Rak 'ah to two each, but the 'Jshd ' (Evening) and the Fajr (Early Morning) Salah remains unchanged.
Normative legal maxims.
Non-Normative Legal Maxims.
The direction in which all Muslims tum their faces in prayers and that direction is towards Ka'bah in
Qisas
Qiyas
Quruhat Raj 'ah Rak 'ah
Riha (usury)
Riwayah Rukhsah
Ruku '
Makkah (Saudi Arabia).
(retaliation), is that punishment which, although fixed by the law, can be remitted by the person offended against, or, in the case of murdered person, by his heirs.
Verdicts and judgments given by the Islamic religious scholars. These are given on the following proofs respectively:- (A) From the Qur'an; (B) From the Prophet's "Sunnah." (C) From the unanimously accepted verdict of the M ujtahidun ; (D) Qiyas: i.e. the verdict given by a M ujtahid who considered the case similar in comparison with a case judged by the Prophet
.J "-;!k .&i . Qiyas is not to be practiced except if the judgment of the case is not found in the first three above mentioned proofs A,B, C.
Pious works or good acts which bring man nearer to Allah.
Receiving back a wife who has been divorced, before the period of 'Jddah has fully elapsed.
The prayer of Muslims consists of Rak 'dt (singular-Rak 'ah), which consists of one standing, one bowing and two prostrations.
Usury, which is of two major kinds: (a) Riha an Nasf 'ah, i.e. interest on lent money; (b) Riha 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.
Narration of the Messenger's Hadith .J "-;!k .&i License, permit, authorization, warrant concession, franchise; permission, leave of Shari'ah.
The position in Salah in which the person
Sadd-uz-Zard 'i ' Sahw
Salam
Science of Furuq Shabfh
Shahadah Shakk
Shar' or Shari'ah
Shubhah Shuf 'ah
Sujud Sd '
Sadaqah Sawm
Tabarru ' Tabarruk Tdbi ' Tahrfm Takhsfs
prostrates himself in a standing position with his body bent forward at the waist and his hands on his knees.
Prohibition of evasive legal devices.
Forgetting (here it means forgetting how many Rak 'dt a person has prayed, in which case he should perform two prostration of Sahw).
The Synonym of salaf means a sale in which the price is paid at once for goods to be delivered late. Practically, it means realizing the separative matters between two similar questions.
A similar one. Testimony.
Doubt, connotes two unequal matters that strike man.
Revelation or the canonical law of Islam. Something is not known exactly Halal or Haram or when one depends on an inappropriate proof. "Adjunction" . The right of pre-emption is the power of possessing property that is for sale. It does not apply to movable property but to immovable property.
Prostration.
A measure that equals four Mudds (3 kg. approx). Charity, alms, and so on, or anything given in charity.
Fasting, to abstain from food, drink and sexual intercourse before the break of the dawn till sunset.
Donation, subsidy, monetary aid, and so on. Seeking Allah's blessing.
A follower, adherent, dependent, etc and so on Prohibition.
Specialization, specification, and so on.
Taklif Taqlfd Taqyfd Tarjfh Taslfm
Tawhfd
Obligation or Legal capacity. Imitation in the Fiqh.
Confinement, limitation, restriction, and so on. Favouring means.
On finishing the prayer, one turns one's face to the right and then to the left saying, As-Salam 'Alaikum wa Rahmtulldh (Peace and Mercy of Allah be on you).
Confirming the oneness of Allah, the Most-High.
It has three aspects; A, B and C:
Oneness of the Lordship of Allah; Tawhfd-ar Rububiyyah: To believe that there is only one Lord for the entire universe, its Creator, Organizer, Planner, Sustainer, and the Giver of security, and so on, and that is Allah.
(B) Oneness of the worship of Allah; Tawhfd-Al Uluhiyyah: To believe that none has the right to be worshipped [e.g. praying, involving, asking for help (from the unseen), swearing, slaughtering sacrifices, giving charity, fasting, pilgrimage, and so on], but Allah.
(C) Oneness of the Names and the Qualities of Allah; Tawhfd-Al-Asmd ' was-Sifat: To believe that
: (i) we must not name or qualify Allah except with what He has or His Messenger i-L_, .&i has named or qualified him, (ii) none can be named or qualified with the Names or Qualifications of Allah; e.g. Al-Karfm; (iii) we must confirm all Allah's qualifications which Allah has stated in His Book (the Qur'an) or mentioned through His Messenger (Muhammad i-L_, .&i ) without changing them or ignoring them completely or twisting the meanings or giving resemblance to any of the created things; e.g. Allah is present over
Tayammum
His Throne as mentioned in the Qur'an. (V.20:5): "The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne" over the seventh heaven; and He only comes down over the first (nearest) heaven (to us) during the day of 'Arafat (Hajj, i.e. 9th Dhul-Hijjah) and also during the last third part of the night, as mentioned by the Prophet "-;!k .&i
..i, but He is with us by His Knowledge only, not by His Personal Self (Be-Dhatih), "There is nothing like unto Him, and He is the All-Hear, the All-Seer." (The Qur'an, V.42:11).
This noble Ayah confirms the quality of hearing and the quality of sight for Allah without resemblance to others; and likewise He also says: "To one whom I have created with Both My Hands," (V.38:75); and He also says:
"The Hand of Allah is over their hands." : (V. 48:10,The Qur'an). This confirms two Hands for Allah, but there is no similarity for them.
This is the Faith of all true believers, and was the Faith of all the Prophets of Allah from Noah, Abraham, Moses and Christ till the last of the Prophets, Muhammad ..i "-;!k .&i
It is also essential to follow Allah's Messenger Muhammad ..i "-;!k .&i : Wajib Al-Ittba' and it is a part of Tawhfd -Al-Ulihyah. This is included in the meanings: "I testify that Muhammad ..i "-;!k .&i is the Messenger of Allah" and this means, ''None has the right to be followed after Allah's Book (the Qur'an), but Allah's Messenger ..i "-;!k .&i ". [see
the Qur'an (V.59:7) and (V.3 :31)].
Sand ablution, to put or strike lightly the hands over clean earth and then pass the palm of each on the back of the other, blow off the dust and then
Tahir or one is in a state of "Tahdrah ", in Fiqhiy meaning
Tawaf Tayibat Usuliyy fn Usul
Usul Al- Fiqh Wajib
Wajib Mutlaq Walad
Wala'
Wala'-ul-'Itaqah
pass them over the face. This is performed instead of ablution ( Wudi't ') and Ghusl (in case of Janabah and so on).
A Muslim who cleans and purifies himself from Al-Hadath Al-Akbar (sexual discharge) and Al Hadath Al-Asghar (passing urine, stool or wind). Najis (or one is in the state of Najasah) bears the opposite meaning.
The circumambulation of the Ka'bah. All kinds of Halal (lawful) things.
Scholars trust texts.
Origin, basis, principles, fundamental concepts, and so on.
Methodology in Islamic jurisprudence.
Duty, obligation task, assignment, and so on.
An absolute or an unlimited duty, obligation, task, assignment, and so on.
In Arabic connotes male/s and female/s of one's offspring.
Literally means proximity, kin, friendship. A peculiar relationship voluntarily established, and which confers a right of inheritance on one or both parties connected.
Relationship between a master and a manumitted slave, in which the former inherits any property the latter may acquire after emancipation.
Wala'-u al-Muwalah The connection arising out of mutual friendship,
especially between a Muslim and a convert.
Waliy-Al- 'Amr, Rd 'f or imam Waliy-ul- Waqf Wasiyah
Wilayah Wqaf
A ruler, a legal guardian or an appointee.
A person responsible for endowments. Wills or testaments.
The act of taking as a friend or appointing as heir. Religious endowment, something is donated for a Zakah
Zakah-Al-Mal Zina
Zahfr
Zahir-ul-Lafz Zihar
Zuhr Zunn
charitable purpose.
A certain fixed proportion of the wealth (2 l/2 %) of every Muslim to be paid yearly for the benefit of the poor in the Muslim community. The payment of Zakah is obligatory as it is one of the five pillars of Islam. Zakah is the major economic means for establishing social justice and leading the Muslim society to prosperity and security.
A fixed amount of property upon which Zakah is due.
Adultery or fornication. Apparent meaning.
External meaning.
The likening of a woman to kinswomen within the prohibition degrees.
Noon, mid-day prayer is called Zuhr prayer. Conjecture, means that there are two equal matters crossing someone's mind.
APPENDIX II. SOURCES CONSULTED
The following entries, which have the transliterated titles as they appear in the entire thesis (underlined books' titles), have been classified by:
Arabic Sources:
The Noble Qur'an
The Prophetic Traditional Books
Scholars of the past (may Allah shower them all with His mercy and grace): according the (A.H, Hijri) date of death of each scholar,
Contemporary scholars (may Allah protect them all)
The Exegesis of the Noble Qur'an
•• Al-Qurtubi Abu 'Abdullah Muhammad ibn Ahmad Al-Ansfuiy. Al- Jfuni'le Ahkam Al-Qur'an. Cairo: Daru Ash-Sha'b, Volume 8.
••••
The Prophetic Traditional Books
Abu Dawfid Suliyman Ibn Al-Ash'as As-Sijistatniy Al-Azdiy. Sunan
Abi Dawud. Verified by Muhammad Mohy-ud-Din 'Abdul-Hamid and authenticated by Nasir-ud-Din Al-Albaniy. Dar Al-Fikr, Volume 4.
••••
'Abdur-Razzaq Abu Bakr ibn Hammam as-San'aniy Musannaf
'Abdur-Razzaq, chapter: Sales 15113, verified by Habibur-Rahman Al A'zami. Beirut, Al-Maktab Al-Islamiy, 2nd. Ed. Vol. 11.
••••
Ad-Daraqotni 'All Ibn 'Umar Abul-Hasan Al-Bagdadiy. Sunan ad-
Daraqotni. Verified by As-Sayyid 'Abdullah Hashim Yamaniy Al-Madaniy. Beirut, Lebanon: Dar Al-Ma'rifah. Press Volume 4, 1386/1967.
•• Ad-Dariami 'Abdullah Ibn 'Abdur-Rahmam lbn Muhammad. Sunan ad-Darimi. Verified by Fawaz Ahmad Zamarlai and Khalid As-Sab' Al 'alami and authenticated by Hussein Salim Asad. Beirut, Lebanon: Dar Al-Kitab Al-'Arabiy Press. Volume 2, 1st. ed.,1407/1987.
•• Al-Bukhari Muhammad Ibn Isma'll Abu 'Abdullah Al-Ja'fi. Al- Jami' As-Sahih Al-Mukhtasar (Sahih Al-Bukhariy). Verified by Dr. Mustafa Dib Al-Bagha. Beirut, Lebanon: Dar lbn Kathir Press. Volume 6, 3rd. ed., 1407/1987.
•• Al-Hakim Muhammad Ibn 'Abdullah Abu 'Abdullah an-Niysaboury. Al-Mustadrak 'ala as-Sahihiyyn. Authenticated by Adh-Dhahabi in "Talkhis Mustadrak 'ala as-Sahihiyyn." and verified by Mustafa 'Abdul-Qadir 'Ata. Beirut, Lebanon: Dar Al-Kutub Al-'Ilmmiyyah Press, Volume 4, 1st. ed.
1411/1990.
••••
At-Trimidhi Muhammad Ibn 'Isa Abu 'Isa As-Salamiy. Aj-Jami'As-
Sahih Sunan At-Tirmidhi. Verified by Ahmad shaker and others and authenticated by Nasir-us-Din Al-Albaniy. Beirut, Lebanon: Dar Ihya' At Turath Al-'Arabiy Press. Volume 5.
•• Ibn Majah Muhammad Ibn Yazid Ibn 'Abdullah Al-Qazwiniy. Sunan Ibn Majah. Verified by Muhammad Fu'ad 'Abdul-Baqi and authenticated by Al-Albani. Beirut, Lebanon: Dar Al-Fikr Press. Volume 2.
•• Imam Ahmad Ibn Hanbal Abu 'Abdullah Ash-Shiybaniy. Musnad Al-Imam Ahmad Ibn Hanbal. Authenticated by Shu'iyb Al-Arna'ut. Cairo, Egypt: Qurtubah Foundation Press, Volume 6.
••••
Imam Malik Ibn Anas. Al-Muwatt'. Verified by Muhammad Mustafa
Al-A'zami: The Zayed Charitable Foundation Press. Volume 8, 1st. ed., 1425/2004.
••••
Muslim Ibn Al-Hajjaj AbUl-Hussein Al-Qushairiy an-Niysabouriy.
Sahih Muslim. Verified by Muhammad Fu'ad 'Abdul-Baqi. Beirut, Lebanon: Dar Ihya' At-Turath Al-'Arabiy Press. Volume 5.
SCOLARS OF THE PAST
(may Allah shower them all with His mercy and grace)
d. A.H
182 Abu Yusef Ya'qub Ibn Ibrahim. Al-Khara j. Cairo, Egypt: As-
Salafiyyah Press.
189 Ash-Shiybani Muhammad Ibn Al-Hasan. Al-Asl. Verified by Abftl-Wafii' Al-Afghani. India, Hyderabad. Volume 4, 1s\ ed.
204 Imam Ash-Shafi'i Muhammad Ibn Idris. Al-Omm. Beirut, Lebanon: Dar Al-Ma'rifah Press. Volume 8, ed., 1393/1973.
224 Ibn Salam Al-Qasim. Kitab Al-Amwal. Verified by Khalil Harras. Cairo, Egypt: Dar ash-Sharq Press, 1st. ed., 1388/1968.
306 Waki' Abu Bakr Muhammad ibn Khalaf ibn Hiyan ibn Sadaqah Ad-Dabbiy Al-Baghdad!. Akhbar Al-Qudah. Verified and authenticated by 'Abdul-'Aziz Al-Maraghi. Cairo, Egypt: Al Maktabah At-Tejariyyah Al-Kubra Press. Volume 3, 1st. ed., 1366/1947.
340 Al-Kharkhi Abu Al-Hasan 'Ubaydullah Ibn Al-Hussein. "Usftl Al-Kharkhi" in Kanz Al-Wusftl le-Ma'arifet Al-Usftl by 'Ali Ibn Muhammad AL-Bazdwi Al-Hanafiy reviewed by Dr. 'Ismatullah 'Inayahllah. Karachi: Jawed Press.
366 Al-Khushani Muhammad Ibn Harith Ibn Asad. Usftl Al-Futya fi Al-Fiqh 'ala Madhhab Al-Imam Malik. Verified by Muhammad Al-Majdub and others. Ad-Dar Al-'Arabbiyyah lel-Kitab Press, 1406/1985.
456 Ibn Hazm 'All Ibn Ahmad Ibn Sa'id. Al-Ihkam fi Usftle Al Ahkame. Cairo, Egypt: Dar-Al-Hadith Press. Volume 8, 1404/1984.
476 Ash-Shirazi Abu Ishaq Ibrahim Ibn 'All. Tabaqat Al-Fuqaha'. Verified by 'Ihsan 'Abbas. Beirut, Lebanon: Dar ar-Ra'id Al 'Arabiy Press, 1st. ed., 1389/1970.
478 Imam Al-Haramain Al-Juwiyni. 'Abdul-Malik Ibn 'Abdullah Ibn Yusuf ash-Shafi'iy. Al-Warqat. Verified by Dr. 'Abdul-Latif Muhammad Al-'Abd.
478 Imam Al-Haramain Al-Juwiyni. 'Abdul-Malik ibn 'Abdullah ibn Yusuf ibn Muhammad. Al-Gheyathi Gheyath Al-Omam fi at Teyath az-Zulam. Verified by 'Abdul-'Azim Ad-Dib. Imam Al Haramin Press. 2ed. 1401/1981.
502 Ar-Raghib Al-Asfahaniy Al-Hasan Ibn Muhammad. Al Mufradat fi Gharib Al-Qur'an. Damascus: Dar Al-Qalam Press, 1st. ed. 1412/1982.
505 Abu Hamid Al-Ghazali Muhammad Ibn Muhammad Ibn Muhammad. Al-MankhUl fi Ta'liqat Al-Usul. Verified by Dr. Muhammad Hasan Hito. Damascus: Dar Al-Fikr Press, 1400/1980.
537 An-Nasafiy 'Umar Ibn Muhammad Ibn Ahmad Ibn Isma'il. Talabat at-Talabat fi Istilhat Al-Fuqaha'. Verified by Khalid 'Abdur-Rahman. Beirut, Lebanon: Dar an-Nafa'is Press, 1st. ed. 1416/1995.
587 Al-Kasaniy 'Ala'ud-Din. Bada'i' as-Sana'i' fi Tartib ash Shara'i'. Beirut: Dar al-Kitab Al-'Arabiy, 1982, Volume 7.
606 Ibn Al-Athir Abu As-Sa'adat Al-Mubarik Ibn Muhammad Al Jazari. An-Nihayah fi Gharib Al-Hadith wal-Athar. Verified by Tahir Ahmad Az-Zawi and Mahmud Muhammad at-Tanahi. Beirut, Lebanon: Al-Maktabah Al- 'Ilmiyyah Press, 5st. ed., 1399/1979.
606 Ar-Razi Muhammad ibn 'Umar ibn al-Hussein. Al-Mahsftl fi 'Ilm al--Osul. Verified by Taha Jabir Fiyad al-'llwaniy. Saudi Arabia, Riyadh: Islamic University of Imam Muhammad Press, Volume 6, 1400.
620 Ibn Qodamah Al-Maqdesiy 'Abdullah Ibn Ahmad (d.620/1223) Rawdat an-Nazir wa Jannat Al-Manazir. Commented by 'Abdul-Qadir Ibn Ahmad Ibn Badran Ad-Domi. Riyadh, Saudi Arabia: 2nd. ed., 1404/1984.
660 Al-'lzzu Ibn 'Abdus-Salam 'Izz-ud-Din As-Salamiy. Qawa'id Al-Ahkam fi Masalih Al-Anam. Beirut, Lebanon: Dar Al-Kutub Al- 'Ilmmiyyah Press.
676 An-Nawawi Mohyed-Din Yahya Ibn Sharaf. Sharh An-Nawawi 'ala Sahih Muslim. Beirut, Lebanon: Dar Ibn Ihya' At-Turath Al 'Arabiy Press. Volume 9, 2nd. ed., 1392/1972.
684 Al-Qarafiy Shihab-ud-Din Ahmad Ibn Idris. Anwar AL-Boruq
fi Anwa' Al-Furuq. Verified by Khalil Al-Mansur. Beirut,
Lebanon: Dar Al-Kutub Al-'Ilmmiyyah Press, Volume 4, 1418/1997.
711 Ibo-Manzur Abul-Fadl Jamal-ud-Din Muhammad Ibn Makram.
Lisan Al- 'Arab. Biruit: Dar Sadir Press, Volume 15, 2ed.
728 Ibn Tiymiyyah Ahmad Ibn 'Abdul-Halim. Al-Ma jmu '. Verified by Anwar Al-Baz and 'Amir Al-Jazzar. Dar Al-Wafa' Press, Volume 35, 3rd. ed., 1426/2005.
748 Adh-Dhahabi Muhammad Ibn Ahmad Ibn 'Uthman. Sayar A'lam An-Nubala'. Verified by Shu'iyb Al-Arna'ut. Beirut, Lebanon: Ar-Risalah Foundation Press, 1413/1993.
751 Ibn Qiyym-Al-Jawziyyah Muhammad Ibn Abu Bakr. Tahdhib Sunan Abi Dawud wa Idah Mushkilatih.
758 Al-Maqqariy Muhammad Ibn Muhammad lbn Ahmed. Al Qawa'id. Saudi Arabia: Omm Al-Qura University, Islamic Researches Institute, printed no. 4000250.
761 Al-'AHi 'i Khalil lbn Kakildi. Tahqiq -Al-Muradefi anna Anahai Yaqtadi Al-Fasad. Verified by Dr.Ibrahim Muhammad As Selfiti. Kuwait: Daru Al-Kutubu Ath-Thaqafiyyah , Volume 1.
771 As-Subkkiy (At-Taj) 'Abdul-Wahhab Ibn 'Ali Ibn 'Abdul-Kafi. Al-Ashbah Wan-Naza'ir. Beirut, Lebanon: Dar Al-Kutub Al 'Ilmmiyyah Press, Volume 2, 1st. ed., 1411/1991.
772 Al-Asnawi Jamal-ud-Din Abu Muhammad 'Abdur-Rahim lbn Al-Hasan. At-Tamhid fi Takhrij Al-Furu' 'ala Al-Usul. Verified by Dr. Muhammad Hasan Hito. Beirut, Lebanon: Ar-Risalah Foundation Press, 2nd. ed., 1401/1981.
770 Al-Fiyyfimi (then) Al-Hamawi Ahmad ibn Muhammad ibn 'Ai . Al-Mesbah Al-Munir fi Gharib Ash-Sharh Al-Kabir of Ar-Rafi'. Beurit: Al-Maktabah Al-'Ilmiyyah .
790 Ash-Shatibiy Abu Ishaq lbn Musa Al-Lakhmi. Al-Muwafaqat fi UsUl Ash-Shari'ah. Verified by 'Abdullah Draz. Beirut, Lebanon: Dar Al-Ma'rifah Press, Volume 4.
794 Az-Zarkkashiy Badr-ud-Din Muhammad lbn Bahadir lbn 'Abdullah. Al-Bahr Al-Mohit fi UsUl Al-Fiqh. Verified by
Muhammad Muhammad Tamer. Beirut, Lebanon: Dar Al-Kutub Al- 'Ilmmiyyah Press, Volume 4, 1st. ed.,1421/2001.
795 Ibn Rajah Zin al-din 'Abdur-Rahman ibn Ahmad al-Hanbaliy, Jfuni' Al-'Ulum wal-Himkam fi Sharh Khamsin Hadith men Jawami' al-Kalim, Verified by Dr. Muhammad Al-Ahmadi Abu An-Nur. Dar as-Salam press., Volume 3, 2nd. ed. 2004/1424.
816 Aj-Jerjani 'All Ibn Muhammad Ibn 'All. At-Ta'rifat. Beirut, Lebanon: Dar Al-Kitab Al-'Arabiy Press, 1st. ed., 1405/1985.
817 Al-Fairozabadi Muhammd Ibn Ya'qub, Al-Qamus Al-Muhlt. Beirut, Lebanon: Dar Ihya' Al-Turath Al-'Arabi, 2nd. ed., 1420/2000.
861 Ibn Al-Humam Kamal-ud-Din Muhammad Ibn 'Abdul-Wahid.
Fath Al-Qadir Sharh Al-Hedayah. Dar Al-Fikr, Volume 10.
885 Al-Mardawi 'Ala'ud-Din Ab al-Hasan 'All ibn Suliyman al Hanabal (d.885/1480) At-Tahbir Sharh at-Tahrir fi UsUl Al Fiqh,Vol.8, p.3847, verified by Dr. 'Abdur-Rahman Al-Jibrin and others. Saudi Arabia: Riyadh Maktapah Ar-Rusd Press, Volume 8, 1421/2000.
911 As-Seyfiti 'Abdur-Rahman Ibn Abu Bakr. Al-Ashbah Wan Naza'ir fi Qawa'id wa Furn' Fiqh Ash-Shafi'iyyah. Beirut, Lebanon: Dar Al-Kutub Al-'Ilmmiyyah Press, 1403/1983.
914 Al-Winshresi Abu Al-'Abbas Ahmad ibn Yahyah. Al-Mi'yar Al-Mu'rib wal-Jami' Al-Mughrib 'ann Fatawa Ahl Ifriqiyyah wa al-Andalus wal-Maghrib, verified by some scholars under supervison of Dr. Muhammad Hedjl. Saudi Arabia: Minsitry of Waqf and Islamic Affairs Press, 1401/1981.
977 Al-Khatib Al-Shirbiniy Muhammad. Mughni al-Muhta j ila Ma'rafet Ma'ani Alfaz Al-Minhha j. Vol.4, p.238. Beirut: Dar Al Fikr Press, Volume:4.
1004 Shams-ud-Din Al-Ramli Muhammad ibn Abi al-'Abbas Ahmad ibn Hamzah ibn Shihabud-Din, Ash-Shafi'iy as-Saghir. Nihayat ul-Muhta j Ila Sharhe Al-Minha j. Beirut: Dar Al-Fikr Press,
Volume 4, 1984/1404.
1089 Ibn Al-'lmad, Abul-Falah 'Abdul-Hiy. Shazarat-udh-Dhahab fi Akhbar men Dhahab. Verified by Mahmud Al-Arna'ut and authenticated by 'Abdul-Qadir Al-Arna'ut. Damascus: Dar-Ibn Kathir Press, Volume 11, 1st. ed. 1406/1986.
1098 Al-Hamawiy Ahmad lbn Muhammad. Ghamzz 'Uoun Al Basa'ir Sharh Al-Ashbah Wan-Naza'ir. Beirut, Lebanon: Dar Al-Kutub Al-'Ilmmiyyah Press, Volume 4, 1405/1985.
1098 Ibn Nujaim Zain-ud-Din Ibn Ibrahim. Al-Ashbah Wan-Naza'ir. Verified by Muhammad Muti' Al-Hafiz. Damascus: Dar Al-Fikr Press, 1st. ed., 1403/1983.
Ibn Nujaim Zain-ud-Din Ibn Ibrahim. Al-Bahr ar-Ra'iq Sharh Kanz ad-Daqa'iq . Beirut: Dar al-Ma'refah Press, Voume 4.
1225 Ibn 'Abdin Muhammad Amin ibn 'Umar ibn 'Abel-'Aziz ad Dimeshqiy. Hashiyat Radd Al-Mukhtar 'Ala Addurr Al-Mukhtar SharhTanwir Al-Absar Fiqh Abi Hanifah. Beirut, Lebanon: Dar Al-Fikr Press, Volume 8,1421/2000.
1230 Ad-Desfiqi Muhammad ibn Ahmad ibn 'Arafah ad-Desuqiy Al Malikiy. Hashiyyat- ad-Desuqiy 'Ala Ash-Sharh Al-Kabir. Verified by Muhammad 'Ilesh. Beirut: Dar al-Fikr, Volume 4.
1304 Al-Laknawi, Muhammad 'Abdul-Hiy lbn Muhammad lbn 'Abdul-Halim. Al-Fawaid Al-Bahiyyah fi Tarajim Al Hanafiyyah. Cairo, Egypt: As-Sa'adah Press, 3rct.ed.
1326 Al-Atasi, Khalid ibn Muhammad, Shurh Majallat Al-Ahkam Al 'Adliyyah.
1353 'Ali Hiydar Khawaja Amin Afandi. Durar Al-Hukkam Sharh Majallat Al-Ahkam. Translated and verified by Fahmy Al Husaini. Beirut, Lebanon. Volume 4.
1357 Az-Zurqqa Ahmad Ibn Muhammad Ibn 'Uthman. Sharh Al Qawa'id Al-Fiqhiyyah. Damascus: Dar Al-Qalam Press, 1409/1989.
1360 Makhlfif Muhammad Ibn Muhammad. Shajarat-an-Nur az Zakiyyh fi Tabaqat Al- 'Malikiyyah. Beirut, Lebanon: Dar Al Kitab Al-'Arabiy Al-Llbnani Press, 1349/1931.
1364 Ad-Dimishqiy 'Abdul-Qadir ibn Badran. Al-Madkhal Ila Madhhab Al-Imam Ahmad ibn Hanbal. Verified by 'Abdullah ibn 'Abdul-Muhsin Al-Turki. Beirut: Mu'asasit ar-Risalah, 1401.
1376 As-Sa 'di 'Abdur-Rahman. Risalah Latifah wa Jami'ah men UsUl Al-Fiqh Al-Muhemmah. Beirut, Lebanon: Dar Ibn Hazm Press, 1412/1992.
1391 Ibn Rajah Al-Hanbaliy Zain-ud-Din 'Abdur-Rahman Ibn Shihab Ibn Ahmad Ibn Abu Ahmad Rajab. Al-Qawa'id fi Al Fiqh. Suadi Arabia, Makkah: Nazar Musttafah Al-Baz Press., Volume 1, 1999.
1391 Ibn Rajah Al-Hanbaliy. Jami' Al-'UlUm wal-Himkam fi Sharh Kam sin Hadith men Jawami' Al- Kalim, Verified by Dr. Muhammad Al-Ahmadi Abu An-Nur. Dar as-Salam press., Volume 3, 2nd. ed. 2004/1424.
1394 Abu Zahrah Muhammad Ahmad Mustafa Ahmad, UsUl Al Fiqh. Dar AL-1-Fikr Al-'Arabiy, 1377/1958. (d. 1394/1974).
1396 Az-Zarkkali Khair-ud-Din. Al-A'lam. Beirut, Lebanon: Dar Al 'Ilm lel-Malayin Press. Volume 5, 5th. ed., 1411/1991.
1397 Al-Kishnawi Abu Bakr Ibn Hasan. As-hal Al-Madarik Sharh Irshad Al-Masalik fi Fiqh Imam Al-A'immah Malik. Cairo, Egypt: 'Isa Al-Babi Al-Halabi Press, 1st. ed.
1400 Ash-Shafi'iy as-Saghir, Shamsud-Din Muhammad ibn Abi al 'Abbas Ahmad ibn Hamzah ibn Shihabud-Din Al-Ramli. Nihayah al-Muhta j Ila Sharh al-Minha j. Beirut: Dar Al-Fikr press, Volume 4, 1984/1404.
1410 Al-Fadani Muhammad Yasin Ibn 'Isa, Al-Fawaid Al-Jenniyyah Hashiyat-al-Mawahib As-Sunniyyah 'ala Al-Fara'ide Al Bahiyyah. Cairo, Egypt: Hijazi Press, 2nd. ed.
1421 Ibn 'Uthiymin Muhammad Salih. Al-Qawa'd Al-Fiqhiyyah.
Alexandria, Egypt: Dar-Al-Basirah Press, 1422/2002.
CONTEMPORARY SCHOLARS
(may Allah protect them all)
•• Aj-Jaza'iri 'Abdul-Majid Jumu'ah. Al-Qawa'id Al-Fiqhiyyah Al Mustnbatah men I'lam Al-Muwaqqi'in. Dar Ibn Al-Qiyym Press.
•• Al-Judiy' 'Abdullah Ibn Yusuf. Taysir 'Ilm UsUl Al-Fiqh. Volume 3. (written in 1418/1997).
•• Al-Kafi Ahmed. Al-Ra jah ash-Shar'iyyah Hududuha wa Qawa'idha. Beirut, Lebanon: Darul Kutub Al-'Ilmmiyyah Press, 1st. ed., 1424/2003.
•• Al-Mawsu'ah Al-Fiqhyyiah Al-Kuwaitiyyah . Kuwait: Ministry of Waqf and Islamic Affairs. Volume 45, 2006-1984/1427-1404 .
•• As-Sa'idan Walld Ibn Rashdan. Al-Iktifa' bel-'Amal beghalabat-az-Zunn fi Al-Masa'il Al-Fiqhiyyah.
•• Dr. Al-Bornfi Muhammad Sedkkl Ibn Ahmad Ibn Muhammad. Al-Wa jiz fi Idah Qawa'id Al-Fiqh Al-Kulliyyah. Beirut, Lebanon: Ar-Risalah Foundation Press, 1416/1996.
•• Dr. Al-Bornfi Muhammad Sedkkl Ibn Ahmad Ibn Muhammad. Mawsu 'itu Al-Qawa'ide Al-Fiqhyyate. Riyadh, Saudi Arabia: At-Tubah Press, Volume 12, 1979 /1418, 1st. ed., 1404/1984.
•• Dr. Al-Fart Yusuf 'Abdur-Rahman. At-Tatbiqat Al-Mu 'asirah le sadd ath Thara'i'. Cairo, Egypt: Al-Bardi Press, Printed no. 2002/18363.
•• Dr. Al-Qahtani Musfir Ibn 'All Ibn Muhammad. Manha j Istinbat Ahkam An-Nawazil Al-Fiqhiyyah Al-Mu'ahsirah. Saudi Arabia: Omm Al-Qura University, printed no. 30102000003768.
•• Dr. An-Nadawi, 'All Ahmed. Al-Qawa'id Al-Fiqhiyyah Mafhumuha Nasha'tuha Tatawuruha Drasih Mu 'alafatuha Adillatuha Muhemmatuha Tatbiqatuha. Damascus: Dar Al-Qalam Press, 6th. ed., 1425/2004.
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