USHA'R-B i TEXT BOOK i OF MOHAMMEDAN LAW By AQIL AHMAD | MALLE : AUTHOR OF "EQUITY, TRUSTS AND SPECIFIC RELIEF ACT | Twenty-fourth Edition edited by : Prof. IQBAL ALI KHAN LLM., Ph.D. Formerly Dean & Chairman Faculty of Law Aligarh Mustinn University, Aligarh 24th EDITION CENTRAL LAW AGENCY LAW PUBLISHERS 00/1, Moti Lal Nehru Road ‘ALLAHABAD-21 - o 7 suompety yo Spry, 1 (svonpery) sipeuy poe wenmng ony, oz Teodoy{ Jo 2u1n20q, ar op tissdi01Uf Jo SO ut wes aun 30 suonoun SANS] a tums 0329 poreanst sine Jo APTA or ‘me 30 29:08 se URN) st wend 2a, st spoinor ei re-st MYT WITSAW do sHOUNOS | 8) § aLaVHO ‘1 “Kap auasaid onary 4261) Pousg ists a4, vt . . ~ ube, pue peysi] Jo vonnjor2 Jo pound et ~—dotaoioo pure Apmis orasooyp Jo poked uw ~ wIEEEA xopOyLIO Jo poured ous, a ‘ndanoid aque jo potind a, a "7 ii{snpy jo mawdoronac, 1 = big pur aeumys uodming aousseppIC f : _ or or 7 i : 6 * ee {7 SM JO WEBI) 2 + ss ‘AMHSDIA #1 OWN, L so ares soino yon pamdaron wate fo#O"y SNA 5 ‘nr 70 vondouoD HI P19 MYT KIISAN 40 LNaNJOTHAHG ANY NFORIO 'NOILETONOD z waLevHO , aeydaes 01 worsseaong “3. > Puom sian wos peuuneyory oudoud aN 30 Buueodesip seUY z ” ‘uryst Jo weape aun pue woydoug OE “V z 7 - - ures] Jo (008i z ' 1 5 ‘uonanpomuy ANNOANAOVE WORMOISHL AL 1 MaLaVHO s9e09 fo sg), Casi] 9y) 01 200fo4d SINELNODi MOHAMMEDAN LAW Qualficatcns of Narators The Tima (Consens of opinion) Importance of Ima Essoata Inyredonts of valid fjme Repeal of ime nds of lima ma of the Com lima of Jurist Legal Authority of Qiyas as a Source of Islamic Law Qiyas in the Light of Holy Quran ‘Qiyas in the Light of Hadith forthe validity of Qiyas Justice. equity and good conscience Istihsan—ss Meaning Sources of law according to Shias Source of Hinds Law and Muslim Law—Compared 7 CHAPTER 4 (SCHOOLS OF MUSLIM LAW ‘The Sunni Sub-Schools~ Hanafi schoo! ‘Works of authority on Sunni and Shia law—Hanafi Laws Points of difference between the Sunni and Shia Schools Constitutional concept of Sovereignty Meaning of sovereignty Auributes of sovereignty Islamic Concept of sovereigaty Democracy and Islamic System of Shura CHAPTER 5 OPERATION, APPLICATION. AND INTERPRETATION, ‘OF MUSLIM LAW ‘Operation of Muslim Law ‘Matters expressly enumerated to be applicable Coaification Codification, an encroachment on ee Legislative enactments modifying Mush Law FN CONTENTS: ‘The Muslim Personal Law (Sharia) Appi “Application of the Personal Law of Muslims Booze Shariat Act, 1937 Enaciments authorising application of Mi Principles of justice. equity and good conscience ion of Muslim Law sms by birth fa and his disciples disagree Arabic words and terms in interpreting Muslim Law Deettine of ‘stare decisis" CHAPTER 6 CHAPTER 7 MARRIAGE [NIKAI] Directory incapacity Kinds of marriages according, Enforcement of lawful conditions of marriage Gi CONVERSION TO ISLAM on Act XXVI of 1937 im Law—Before Shariat Act 92 92 93 94 95 96 97 7 98 98 98 98 100 100eee souuoqurpw 30 simary ez ~ . — ; courant jo worn, wet me oveuon et oy PonnD os!9g ae eee yoann i ~ spores 205 zee sourcznte jo ez wep iz tonoapan ose—tee WvIVN) ZONVNAINIVL eee oe . Afgpuerpreng on Funes sy eIys pue UNS Jo wo oe eee pion jo own ath yo uonss see : ere Joys sce svoiprng 8) 2a ste . ” sinoo a Ka pode eer) ed 7 7 wejpaengy e807 ex udoug 5.200 30 dp or (aouez Kprsra 20 son a 0 wos 50 ween vie ~ (cogs) arte dhseeip=n i Seeiees suey ate - - te ~ " ne oeprend 000 oreo » amusxvieuvns “6, wavavHo coz uonoupsig-uondopy pu wouipa}mOwoy oe cet nT ws poste coe ae wow oe ouitpo|nouyoe Ka 0 tot 502 502 toe toe : ue onnsud wo pountord Koma ioe : paused fontensuco taupe SoewnFe woe ‘own, yo worduneond Supima 3p eed toe coe et pense mos “toner ei - ‘yaar pur susie 9883 STe—66r ENWOGYTMONNOY NV AOVHULIDGT “IOVENDIVE or wauavno 61 vm bee F0 MET ENS pe HMS woomeg YORUBA ist - avon jo seenbosuoo 21 » susaixoo 961 7 7 euseyy uo Ksenode 40 129) Zot “(6c61 BY SEMIN, wEMI JO mt ont - bee, Jo sopour wninyscy ot . Sues —(wone:pndny berry, L&E Ovi aouoata SG wav vamoa rdwoig, 1) 28m0M PoUIoOAS or canyny aa) y mod 8 MELA VHO ffeusmul Jo me TUUNg PUR PIYS UsSMIIg sua vous west ur Aue SH0 armeu pue INV'TNVGEWIVYHON xi MOHAMMEDAN LAW fect of Apostasy on maintenance BEHeEEee 250 250 nd Shia Laws, regarding maintenance 250 CHAPTER 13 Gret cata) 251-280 251 252 252 7 255 sf donor's right to gift : : 263 Formalities and modes of Gift : : 263 Acceptance of gift i 265 Delivery of possession 7 7 265 Different subjects : Delivery, how effected 266 Void Gifts 7 270 Oral gifts, writing and Registration on Doctrine of Mushaa i 2 Kinds of Mushaa 273 Revocation of gift 274 Kinds of gift Pes 275 : 278 278 279 279 CHAPTER 14 WILL (WASIVAT) 281-293 fe, object and meaning of will - 281 in of the law of will 282 No formality required : 283, Reguisites of a valid will 283, Testator and his competence 7 7 284 LLegatee and his competence 285 285, 286 287 Limitation as regards the property 288 Doctrine of Consent 239 290 290 292 293 Waar CHRUSD) 294336 nee 295 6 sot TENTS iid perty Sacigah Hiba and Teast 325 CHAPTER 16 DEATH-BED TRANSACTIONS (MARZ-UL-MAUT) —327—331 meaning : 327 Testof deat : 328 sentials of death-bed i : : 329 Death:bed acknowledgment of debt 330 Death wag 330 Dower contracted daring de 331 Marriage corracied on death-bed 331 Comparison of Shia and Sunni Law : 331 Repodiation of maztiage by the sick 331 Wagf distinguished CHAPTER 17 r PRE-EMPTION (SHUI 332-354 Ietrodvetion 332, 333 333 334 335 335 336. 337 338, 338. 34 343 343 343 34aR61 “12 (2atontc Uo sIyBIY Jo MOHODIONg) YawWOA WHISMY MLL xipusddy ou} quE Jo SMe YS PU ‘SINGINOD. ‘S104 J0 ssej9 ouo ued 2204 sway Jo S8ey9 9u0 fqu0 "upIssa00ng 40 J0D40 SE . fi luolssa0ons Jo s9pv0 a4p ut paupUIy ESE vee eee asp wes Jo pur puooos soe - oy ‘Snadoxd ayqeas94 51 364) had 2 ce ‘wonroaposuy sojdisuiag ws9UD—] LUV bree SONVLINAHNI 61 walavVHo ze 5 = soyensturmpy pur siomaex Jo sotenp pu s9m0q 19¢ 5 i [SOTRASIAIPY, PUP JOKER, Uas.mI9q aOUaEICL 19e 5 * - oveastanpy We eee somo, we one e22u08 a Jopun SHoTeASIRpY PUR SOMO ot -- poswanop au jo 301099 paso arm Buqpacy ose ” vuoneuany ce 7 7 is ee ase 7 . owen soy ise 5 7 - sonnmyuasoudas se 51194 J0 UO} ose. i Lunsapy paseao0p v Jo Sonne: sse 7 ‘npouneyoyy paseeaep ¢ Jo Sundosd ay 39 vor oze—ore NOMLVUSININGY GNV NoIssagons 81 ¥auaVHO. ose ose ose ore sre ce o . uondu-aud so 1efang WT NWCAINWHON aeTABLE OF CASES a 406, 410 AL A. Abdulla vA. 8, Mota Saiyad 400 Bhat. 20 Tax 203 sor "263.290 Ahmad Box ¥. Sm Nathoo 103 ‘A. Yusut Rasher ¥. Sowtsmmn 193 Ahmad! Mesh 180 [Abdoot Razack ¥. Agi Mommed soeccon Aktnad Hakim v. Muhammad ur ‘Abl Akad v. Sha Begum us Ab Bag v. Chatanya Swarup is ‘Abdul Fata Mobamunad.¥. Rasammyy.91, 308, ‘Asi! Gar v. A. U.Pathurma Heev, Nizamad ons Dera, is Khatcon 10, ‘Saal Karim». Amina Ba Aut Karim v. Raima ‘Abdul Karim. Rahman Bs ‘Adal Kssem ¥. Ms Jamia Khana ‘Niaz Ahmed Krishaamcharia. Amur Begum v.Sowas ‘Ami Hassan v, Mohammed, ‘Anis Begum v. Motammad staf mar Kuty v Aisha Bee Anju Hsien Siddigu Sais Bi ‘Anviast Begum v- Niramin Sal Asia Ab w= Arad Af ‘al Wahab v- Mat Suga tot td Kan. Nara Bib od 338 a2 340 3s 2s 98, 99, 119, 125, 406 Beebeiy wre pups a ween 951 061 we see eM 8 EH nN wee laysend paena “+ HoOHEND HERS HON ees paumsryoyy A pou 1095 961 051 ay ores, “+ sg BHR 208 er ‘pam MEENA 6 REI EON scl Seen HN EENLUNON, ree ‘ypsE} WED" PINS YUEN, r wornyt “A MPH 66 prumsyopy EHS h SOONEHKON sue Ay BOE “A MIPPRIEN ze yowong 's Suny 3A el ay ous HA UR RY oe wenreg 4 meqeMEEN bse eae) weampung “ga 2Oy UNPIV NN N we BUMON UEDA "A 99H WPL fe SEH "A 210EY TTS eer Socom PN 8 A SOI we DE TY BOURDENO}Y “a IDL OIESNH EZ use ese miementsig 9 1eT FeUNHY Oe eee wee eSFNASE AQ “A UY ZEN err ~—- PRUREGONN “A MEARE EAI or "pee 30084 LooPAY TOA owe suey PEI aHEIOD A way peuy Zid PURE oc "800 “00 908 yeu peunceynyy A "eu) pepyariy. | peEYA, ore 601 901 982Y “9 OOtHKY we prey mera pas UENO sez WRENN“ VOU WO SH f r or tot eu sev weaney MDaY “A SeROHEZ IS 9 ae HLA 14 WOHSSNH 58 “MPH BAL MEME SPY Tse} SON “A WIND SIN 10M ces pemuoyon, BV “A weMUSea “Ise wat ser 081 sc ae ~ sewed 3h 00 sont erect A woeun Sousueon vat 's9t e1 A wNey s00;zM 294S4OON, zoe So bpes PeBHEEIOR, + JHA THO agree Pangea 8 BAR “PEOHY er dog Zenanys USER THO se cour wnunes ‘A uooueA PACH, nic AES BEDE A PHOIN ss sun fog EEA 4 UPTO, 65g BUST BUOHE'A MEMES -PHOHK 891 Beye SOON "A saPPASUIEYS -PUOKY 960 TpAUISE “8 HENS“ PHO oct ray Beane 3e4s PUCK is vesee prunauony 8 bipes puOHE ne" TV eR nv ABS DOES (og assap Beayy “Ay USM -PEOHE oe soon pa SERRA. EAE PUOIS ze ey ep. °A ZUNE PHO, ‘wae Ee PMU POLY -xBEseC THON A WISH PHOH SHH 6 HE PHOIK : ‘ary. AY MES PNORY wo0g sey 4 NEUEN PHO ‘eee per Jo won sai nog 8 uz eQeUHY “UES PuOKY 90 ppnseson peuweyon oe bes on cui A paunyy 264 POM un ESSA MOE PHOWA gS HENS 8 ORO soc sk WybMS A EHR “PLOY woe sr'tez woe se8 “02 We “Ue "02 ‘PEOUEGOY -S CEI PEPE “OH sano ssuenrsay 6 HV DHORS ez 244 sasvoso.m1avL wr oe “06 se sree uc zs exe ee we 951 ssc 90 we oat oor ar coe wr wr ae" a woe" ae se cee sve eee P16 06 zoe oe 69¢ ssi ost sows “esr 9 ose sur sev est ue 962 65e ise AY OES 8 ey PHO pom PEEIEUTY 4 YIMUBSHY “PUOKE BRK BPAY “6 1} OMY Sr RREpAUN BER HOLY AY WIPE a ys pasEHOHN ~ eugex AU eS, PSUR "ENG DAIMY JeAY POUR, seppuescarey “8 jasn, praeuors ‘angen peur A HY WHO. pay ey “a ojusey ea 1 CUNY "A PRY EE elo tanga eum emoueyy gy eetayy ansy vandog apes ‘pefoys s uelupry Soueuy 88 SY 2A 38Fe meas omer, - hs nyofeBepetnon uppestesN “pw ses 5 bn reamed wes eipy wen ney sr eat" een maa 11 epouecl » 9 OOnNHE pew nt sy sen songaaas aeepongey exenpeey rnwoitag a fat praeys pean ves urine Toay IEF pHeHE NIE ye feexny a ny ooabere “agg eer te on» ee pn 0 wy “8 USED eH uncer “ey ey ee a mens moay 9 gp0q9e74 rs pots a gees aooaueny a BONE My weu gooaten A PEE RW, BpUSLE 8 A EY fs UPRIEINS WY vee sor er we we ze or ise we sang puny enoouesien 16 sony wou a Teeny HOHE nie 30 ass aaen, PUN nay HH pasar 9 avfieg 59 sSeiec wing “a wniag ie su omuorurysney nes rrcneny ‘se 080 Whewesery 90 sta tursrny a eur na ‘A souesereys ava wepeyy 8 et Hor rosaisnon 6 vdderpeseinunt) a 31 SWEENEY MSE wssaey “A BOND ” wn NaaHINYHOM xani MOHAMMEDAN LAW P 1s» Aayssa Ua (i Nocayaoi v. Pathuruae 252,287 Nacsa ©. Bat Babe au Panenayat Deh, Punj Wekl Board ‘mba 9 Pasta Begum: Syed Shabbie Husain 3s Prulenaed ¥. Akbar Yar Khan. 302 Pir tan v Faia 3a Poopahkal Ayisaketty Part Abdul ‘Sima Q ‘Quati Mohd. Naiman Hassiav. State FAP. 16 Qarvunnisa Fain - 267 R 199,157 3a 36 155, 156 261 190 27 130 299 180 286 32,60) 346 i) Sabectnv, Sheikh Khuda Baksh. ogo mnnsn 263 Stiyed Rashid Abmad Mt. Anise ‘ehacan 169.179 Salama Ali, See aij Bogum 225 Salethai v. Da Safsbs. : Sont Ram. Lath Singh Seema v- Asha Kumar. Sbitana Bano ¥. ran Khan ‘Safaat Agua v. Sra. Pato Ss Shab Bano». Iekar Motamad ‘Shatslam Ktstoon v. Amit Ali ‘Saar Bano ¥- Aga Mohammad, ‘Shahid Banu v. Gulam Mustafa ‘Shahia Praveee v.M. Shake! ‘Shahz Bano v. Parvex Ahmad Kean. Se (Qa v. Father laa, whzadoe v. Khawaja Ho ch Salma v. Mob Kaoar Shakil Bana v, Golam Must, 329 sez 352 or 383 183 Shea K. ¥. Stdam De. St Nast Bey»: Rizwan Als Si. Pooja Are «Site of UP. ‘Sonia Parsi». Stes Mola aks SUbranais C380 nnn Sulu Mba. v. Asomah Mandan ‘Sonosh Mesh x. Pilla Syed Abul Jabbar v. Board of Waals ‘Syed Fazal PLT. Union of, Syed Mob. v. Mod. Haifa ‘Syed Mezafar Alt v. Kamrunay kam Chand Lunia ¥. Rahim Khan tehak Khan ies of Sahebzadh “ust ¥. Cont ‘TABLE OF CASES 227,360 339 Tripura Board of Wakf v. Tahera Kratooe ee AO e Umrao Bibl ¥, Jao Ali Shah a Usman Khan Batamaaiv, Pathimasoisa 25 Mot 207 - 261 v Veorsn Saya Ravather Becvathnena 19 283 am 103, 96 151.157 = ca 166, 168 in 08 360 Wace Aly. Shaikh Stam 33 285 Watson & Co. v.Ranichand Dat aot 520 Wie ¥, Sundoohises 208 283 306 1, 193pode pu aamaiins ay 1 ouwew 49 Jo 0d gs spond duu peuuueyopy yeydorg ey “pos Jo souUDss> ADA ou UL BUNSIEGNS “ner wou posix oaey O} suDussMU dYp Aq PEAT|OG SH YSHYM HEMNO-TY, Uodn PapuNoy st Ae] WISR/Y—meT HEPaUAAAYoY Jo UENEPUROS 91p "WING “Z j1un6D Anu 249 Jo osje pue expu Jo uNe:5 ewoidng up pue siznoD YyBxH ay Jo syuopedaid yePIpAL wopow pue LoHE|sIBEy AEG Aq payrpour pue payuauojddns spiny waeq sey a] -{peyily) wor wuopuodepur pue (pisbor) swueperad '(ysjsnsy) Sod 3% souarajoud reydory ay) Aq pareSoige tou swosn> otweys|-a1d ayp Jo PUP (safiD) aanN vselp JO suononpap je>!Rojeue oup Jo ‘fomulf) systant axp jo uorurdo uOUTUO> 94 Jo “(euung) yaydoug ap J0 ,aaNDed, aX Aq ParnpoNU svor~penN ap Jo ‘ene Jo suonsunlur aup Jo s)sIsUO> a] [232/J) ,awe'] [ouOssAd w

Y diysueipzend pur AuOUNWY NpUTPT ‘Sc6L PY aReLUEYY NPUTFT ‘961 “DY wolssa2Ing MpUTL] aM axe SIZ¥ PaLTPOD ayL “PayEPOD dq PAry saP7| APUTH Jo suoysHAod UrEUA ayn jo SuIOs qHOsDEc yy “sApUEET uN UOdn sorIdde SAP] NUE af pure swysnyy ai Uodn soydde wey] vepouRUEYOWY 249 “SMU, ‘AyuNuno9 snoryas svjnonsed & Jo suosied oy ucdn soydde yy ae] [AD Jo Youbiq yey st ave jouosiod v ‘pueY JOE oY UO “TIPU UE BUIAY SUOSIOd aw ie uodn soxdde wy peNUED UeFpYy ax 40 apo} reUEd UEIPUL By asNe>eq ‘saxe] [e1x031130) jo sojdiexa o1e Jy PERLE UeAPL] oY} 40 9per JEU” weIPUT yp ‘snus, “Azoytney yeu UL Butat] sonsmMuNG0D [Je Jo suosied uodn oygeandde ue Aaya) sejnonued & ui paydde st yy me] Jo YoueLG yeu st Me] Teuowties y Teuosiad 40 [eLoy.2101 s9nte oq Sew Smey ‘Suesiad UOdA MeL JC ypuerg agjnonied e jo uoHestdde yo yuIodmala oy) Wo1j—woRSApoIU] “tL preydized, or uosssonong “> ‘ wr Gioia oF pan snp wos pouneGory esimeFunwweccy eigeey DE OE roudorg ay Jo dupeeddesip IN “a eT uepousegory sl Jo wonepunos” syn ueand Jo wonpe ow pue reudord LY uononpenay “t SISAONAS GNNOADNOVA TWORIOLSIH FHL 1 aHLAVHO2 MOHAMMEDAN LAW himself declared that it was revealed to him by the angel “Gabrie!"in various portions and at different times. Its texts are held by Muslims to be decisive as being the words of God (Kalam allah) transmitted to man through the Prophet. Besides inculcating religion and theology, the ‘Quran’ contains also passages which are applicable to jurisprudence, which form the principal basis of the ‘Sharia.” The Quran is, Al-furgan, ie, one showing truth from falsehood and right from wrong, It is in the form of a series of communications addressed by God to the Prophet. The communications were revealed to the people on a number of different occasions in the last twenty-three years of the Prophet's life, and dealt with a great variety of problems, one after another, as they arose. But whenever the Qurart was silent on any particular matter, guidance was taken from the ‘Sunnat’, ie. whatever the Prophet had done. said or tacl lowed; and also to Hadis, ie, to the Prophet's sayings or the narration of hat was sad or done by him or was in silence upheld by him. All these are considered by the Muslims to be the supplement to the Quran and are of the rank, next to Quran, 3. Pre-telamie Arabia—Ayyam-e-jahiliya—This law had no existence before Mohammad became a Prophet and there was no general law of the races inhibiting the Arabian Peninsula. Each tribe was governed by its own laws, and matters in dispute were either referred to the Chief, or decided by an appeal to the sword. The conduct of the Arabs was regulated by customs. Most of the customs of the Arab peapie were barbarous and inhuman. Often the parents buried alive their female child. Uswy, ic, taking a very high interest on the debis, was common. Gambling was rampant. It was days of superstition and Detter than that of animals; chattels of the ‘gamy was universal, divorce was easy.and female infanticide was comunon. Such was the condition of the Arabian society in which reforms were introduced by Islam to bring about a complete transformation of the society. The Arabs themselves were s0 much conscious of this change, that they began to refer to the period e-jahiliya, i.e., the period of ignorance or nableness of a her wildness or savagery in contrast to the moral reas: civilised man, 4, History of Islam—A. The Prophet and the advent of Islam.—Prophet Mohammad was born at Mecca in 571 A.D. The Prophet was a posthumous returning from Syria, where he had gone for died at Medina. The Prophet was brought up by his mother s death, while he was six years old, the Prophet passed Abdui Muttalib. Two years later the ss then brought up by grandfather also died and After the age of twenty-five occupied in prayer and meditation. He became a Prophet at the fortieth year of his age, when he received his first wahi or message from God. From that time _ BACKGROUND 3 he devoted himself in replanting the only true and ancient religion, professed by Adam, Noah, Abraham, Moses, Jesus and all the Prophets of the past. In his endeavours to this end, he met with the most bitter persecution from the idolators whose faith he attacked. He was abused, spat upon, covered dust and dragged from the temple of Mecca by the hair of his head: but st assiduously preserved in his undertaking and ultimately succeeded -ading his religion over a great portion of the 2 the people of Persia, in advancing his dominion to ‘Oxus and in founding a sect of people that afterwards became the conques India and are at the present time one of the f not powerful races of men on the earth, ht from Mecca.—The condemnation of the paganism, rave Mecca and to take refuge 1 years of 1e years of success, the fullest that has ever crowned one man's endeavaurs, had begun. The Hyjrat makes a clear division in the story of Prophet's mission which is evident in the Quran. Till then he had been a preacher only. Henceforth he was the ruler of a Stato—at first a very small one, which later grew in ten years to be the empire of Arabia, This absolute supremacy continued What is Islam?—In the religious sense slam means ‘submission fo the will of God and in secular sense Islam means the ‘establishment uf peace.” It occurs eight times in Holy Queart in such verses as "The (true) religion with Goe is Ish 17) "This day have 1 perfected for you, your religion and completed my favour on you, and chosen for you Islan as 2 religion.” (V: 3) The Prophet said, “Purity of speech and hospitality’. A He said patience and beneficence.’& man said, “© Prophet of God, what is {the mark of] faith"? The Prophet said, “when thy good werk gives thee pleasure, and thy evil work grieves thee, thou art a man of faith” The word Islan is comprehensive one and does not express any associ with any particular person, people or country. The object of this religion is t9 create a sense of obedience and subm redinances and thereby J what is faith? Islam—Its significance-—The Islan is forsned signifies, to be tranquilled at resi: to have done one's duty; to have paid up fo be at perfect peace, and finally to surrender oneself to hiss with ewhorm peat made. The noun derived from it fe, fl sing, safety and ‘The teachings of Islam—Prophet Mol straight natural law for man to follow. ambiguity. Inwet feuostod uno stax sunfsnpy 04 paso}soa pu susoysn> yeo0] paye org aya Ut Ze61 WY IHEYS AY. “IPL JO SuOREPUOD TeINIIND pue feII0s ZULsIEA ayy ur ‘Ambo pue me, uouruo> ys8uq oui Jo sdound oy £q payspow {nlays oY St eIPUL WL paayoda1 Se Ae| UepOLIUEYORY,, ‘SOIEIS D9zKq SV AE] IS] 6} jUBUSiNdar soNEUE ¥ UF jou YRnolp wORE|s!R9} Aq Paypnor Useq Avy ‘oa /aoueuajurent ‘Jinn ‘aBewew jo uornjossip ‘82 se] TeuOSIEd wNSNYY yo spadse auios waag -vone|stfay Aq paoyidar sea asp] peuosrad d09x9 PPE Arosa Aqonzesd pu ‘campoooxd yeuuns> puw WA! “Yo} “eNUO 01 ZUAL|DA su] SRuFO|S] “ZZgt UE DY AOUOPIA ayy Aq aoupLAd fo AL'] LULIST LIE TORT UE p03 jeuag uerpuy Aq pavejdas sess aver YoUIWNT> SyexE|s "erPU UH Axer] DUS] 30 Airqeordde ayy ur apews azo soSueyo yuenodus ‘poured sey Sung _,a0xa}98u09 poet! pure Aynbs ‘Sons, 70 aidisuad oup oy Sumprosze pountrarap aq 6% 39] a104% ,,,Aysud pur Aired uDoartoq Suyjeap pue yoesuos jo sioyewr, aysyar ‘oq yyTIUH dsv> amp, se “se1;SEyS BHP 20 oInG) aX Jo Soe] ayy OF BUIpIODDE YyLaL afeap a1am somdsIP peUOUEAEY AHP EYAL ay apIsyAo voREAdod aayyeu amu ayy Ing ‘SUTTSAY. suo jou pawano3 suonejnar s, Ke ue sojdiosp sy azom Cory go) seus) PuE Tay ves} am “Cay 9) soyog, ngy—syditeey death 1844) A. “PAYSPODK| UB WORDIA} yneyALON ESE "Rudite5 Atre0 a4 J0 uorSsooons ain “4Os OU YL SU Se PUR “GY 2E9 Ml PLO SI Posvaddestp pmuninjoyy Youdorg a1 —~2reYal\e-y 01 WOISSaDINS > oneuruuinop tern 36 puepuers aXp aLIeD9q Ku aun jo ssavoud un ur sia pue pourgnyoud yotidoug xp Yor sueR>e UtEH2> {uods wots urensas OF pie saundsip yewoxse2s0 9PHAp 01 19ps0 UI SuOILELUED utaramme snp hq por? > spo 0) Suneypr suonsonb Auews of pondde puey wosy poniosord axoos sipyyy 20 BS OU) ‘suosiad pastioyne ay) 07 pasans oF BUnUIE pAemioy 2 ssoynadwo> shower ‘plom sy wos PeUNUPYOWY 1ydorg Jo Susresddesip YY—PHOM sRp wor} peunueYyoW 24dory Jo Suuveddesip Ny “¢ sge4#MU OF INJOAOW JOU St OYA CRY OF AYIS10HI aq OL ILI POF, “p AIRUEY Sty 0} POO WOW ssp OY 94 st POD 40 parojaq sow aly UORBaL {Le Jo PUL “POF Jo APLUe} BUT St UORDD TTY, pon jo diysiom pur apjasas 24y Apusuue-aid apmyysuos GtweuING, 30 poo8 ayy pur ueW Jo sorAs9s ay] "SOM Jo OITTH|a4 © 51 'I]e BAO’? “1UPIST ‘poop U} Ayuo paysistie> a>ua1129%9 yyy aydoad sry poy peanueyory ieydorg ou “PouIULYoHY sem Og “snsEy Se pos Aqquas alam snsaf pur sasoyy PEWS] “UEYCIGY ‘Wepy sms ~spa9p (10924 ysureSe Woy wim pur yied ang aig oO) MOYS SEW oy Ye) JOPIO UE IBUassSUE B40 jrsmy @ “aWO}DY E WEY OJ spUES Ko10w TUNE Sip] UL PO PUE "WHEE ang) 2up 30 saidiouud [eyueurepury ays 32810) ajdoad ey perdn.s09 $1 UoF stp 8th oF ow wrosy "uoNDaLINsay Jo ACP aUT ip Jo Sumurag ayy sours souansixo so Sey MIEIST auyT Woy sueadde a] “po5 Jo [IIa ay O} JpUaLINS 1 Ainp e sUPOIGO ‘uy jena aze uous ype ‘2ouapy “Jenba se [Je WEIR SYOO] OYA JorSeLT JO LOWAID ATH M7 NVaIAWYHON »CHAPTER 2 CONCEPTION, ORIGIN AND DEVELOPMENT OF MUSLIM LAW synopsis ' 6 Shatlat—Moaning of 2 fem compared with 7, Religious junctions 8 3 9. Difference between Shariat_ and 4 Fat 5 10, Devel im Lae 1. Muslim Conception af Law.—There are mainly two different conceptions of law, one of divine origin as is the case with the Hindu law, Islamic law etc. and another man-made. wed upon revel: ‘Human beings due to their weaknes what is good and ev the matter they are guided by the inspired Prophet. What is moral fe. That is law of Shariat and nothing else can be law. This Muslim jurists, In the words of Abdul Rahim, law (Hukum) is that which is established by a communication from God with referenice to men’s acts expressive either of demand or indifference on his part or being merely declaratory. There are certain important questions. These questions cannot be answered by human beings. The answer of these questions s given in the Quran dnd in the Hadith. If there is nothing either in the Quran or in the Hadith to answer 9 particular question then the dictates of secular reason has to be observed Shariat is Ia lity of AU commandment. Each one of such commandments is called hukum. Iisa doct ‘of duties, Legal considerations and individual rights have secondary place in it. Shariat says that religious injunctions are of five kinds, al-chkam all- Kiamsa. ‘Those strictly enjoined are forz and those strictly forbidden are Ihara, There are two more categories which a Muslim is advised to do and things which a Muslim is advised to refrain (makrul) and finally there are things about which religion is indifferent. Thus the Shariat is totalitarian; a human activity is embraced in its sovereign domain? is the view cans intelligence and covers the whole science of jurisprudence. It imy as regards points of law in the absence of their solution by the Quran or Hadith, Figh, has been defined by the Muslim jurists as the knowledge of one’s right and obligation derived from Quran or Hadith or deduced therefrom, or about which the learned have agreed. In the words of Abdur Rahim, Shariat means, matters which would not have been 1 Fysse: Outlines of Mohammadan Lav \ AND DEVELOPMENT OF MUSLIM LAW 7 known but for the communication macte to us by lawgivers? The path of Shariat is laid down by God and His apostle (Prophet Mohammad) whereas figh is the Fesult of human endeavour. Figh signifies the science of law; and Shariat is the Eivinely ordained path of rectitude. Shaviat is the wider circle and embraces Sil harman activities; figh is the narrower one, and deals with the legal acts. It ie however, very difficult to make a sharp distinction between the two terms fs the law in [slam is s0 intermixed that even ap lar act which is in accordance with texts gets rel practice both terms are used synonymous Whether in the Shariat oF in the fig, hilah by confirming to an ideally perfect code. and Figh, is connected with religion. udence are as follows Islamic conception of law, Thus the postulates of Mu 1, The first postulate is authority over our actions. th in God and acknowledgment of His 2. The second is the belief in the prophethood of Mohammad. God alone is the legislator in Islan: and Q) authority to make laws primarily belongs to God legislative power in the Islamic system, Eversince the days of Adam God has promulgated His laws on this earth fr me through His messengers (Rasiil) and pri community the is the Holy law book. The 1e Mujlakids (or intended are h derived from the “othe Mohammedan, powers to the jurists acting in a body. Su Divine Legislator are practically unli religion dees not admit the possibility of f ation after the death of the Prophet, the principle of legislation by jurists act may be regarded as the only authority of legislation now avai Mohammedan system. In this system, the legal rules are so deeply connected with the moral and religious rules that it is difficult to separate them. In the words of Mr. Justice Mahmood “Hindu and Mohammedan Law are so intimately connected with religion that they cannot readily be dissevered from it" > 2, Muslim Legal System compared with other system.—The Muslim Legat system differs from other modern systems, in the sense that it purports t its sole source of Divine Will communicated, on its final form, through a single human channel. The Mosaic Law comes nearest to it in this respect, but whereas the Jew speaks of “the law and the prophets”; Muslims acknowledge no divine inspiration subsequent to Mohammad, while helding all previous revelations, however genuine and important in their days, to have been absolutely merged in his revelation. of Muhammadan Jurisprudence. p50 1885) 7 All 775,uo0q sey young pue uesnd usomoq HORSUNsIP axp asneDeq POS PIOY OU sop uuostimy Aq possoudxo mora ogy. oy 2ajos 0} Uodn polje> seer ay yeu) swia}goud ax jo JoujOue 2e3ge ouo LO UORUENe siy PoreNUTSUuOD oY Se "UDL euuiouge s0 suonrpue> Jepun “ureig Umo s,pauuIeYOW Jo SuoHeUe aney om, ‘SKes UOsyENY “Ay|eondeId “Gossad puEDds ain UL INoYBNaALA st ay rip dn aday pois os st UoRDy om pue apit siy Jo sie9K IMP SUOISEDO JALB|JIP JO JIqMIAL yeo13 & UO “RIGED PAVE Dip Goa nydosg aiq 01 apeus Suoneriununuod jo so4198 © wareqpon Yodo: O soss2Houd I, ings] 30 SPO) PARP|ST] yout ayp pue yeity ay sem “tuepey Jo IOGdOK] OM Or Uuopejonas pu UCHEORINUNED ULAR OW $] YI tauNg ayL-—"UEIND MYL axe] ay1 BuNePPO| 10; SStUNf aN|SNyX axp £4 0} Pastagas Aiprey axe suroysn> onuvps}-oig SUL “(sypmY pur (young) ayy pue ung 24) —suonr pur tfemu “ABojooup Jo se Aaoyereprop Aqaiow Suiaq 40 ed siy vo aouasos:pur 10 puEWEP Jo soYpIo aaresaadxo DE S.usUI OF SDUSI;O1 IM POD Woy (gen) UONRDVuNUNUED v IST uodn pnes © 99 Es 21 "pifes 94 360 [Ta WoRUARLE apsl epone Y 2pif suog 24 30u SMU UOIsI2Auo? a4p 5041 94 J] “wisnyy & oq 07 ssojoad ysnu EU v “UH|sHIA e Se poses} 64 0} 1ap40 hy gioneiepisues out weer ag Kew me] [eUOWALOD Jo a>uEAtesqo PUP Jollaq 40 Suuo} sejnonieg “jeuy iu st Ng “SISBY ay JO dUO st UoISIILERDAD YpEEH aotpo ouios paidance sey 10 wsnyy $4 Wosiad B sslpatfar ABS OF ASO 100 5 I StHishyy ‘as0j2z04R a10m Kou pue loydcdd v Se PeUALEYON jo vorssiw ou pue poy Jo Aun oy) Um O1 "HRTS] Jo SeUIROp jauaWEpUn} aig adeoe Aoy “swysnpy a1 AOU wOyY ySUTeTe ae] anisnqe ssn A048 pue sydijec) dats asiyy Jo MHIOMANE ayy asIUODAL you ACU f uno3 UBIIY B10 Aq PIPY Sem 9! g’augnRY “a. my AuounN se parepap usaq savy sekKipeuryy wesnyeq wi rey prow 2q Kew 3} cAUIPRiq Pay? Pey UBLIOM ayy ‘axopSsaKR PUP yeUp Poy AOAEMOY “UOISESD! UF 200°) YSIHL SYL “pues Apdo}iod som oBeysseur pudDdS ay ‘paloass sem oH aTCzeH! Of ‘ouojoso% pue UOISI2AUND JO 950 [H}AA0] © SAA d30Up YEA MIOH Y2MO- A9H80 SULL -Aws0ig Jo s2u0yo oy 40) poynsasod seo often OL “P soyjoue pouavin jt ‘Knuanbasuoy “en yeqrseur aw SiaAas Ajozajduuo> sasnods oxy Jo 9¥0 yo pred aun uc Asersode ‘mey atures] 01 Surpios2y “ASeisode yo Ie Ue paropesdod Sem puugsny so a2ed auf UO oULZDOp Jo adueyD sip PU Susy DLAs OTe SERIO YPeUY Ue ao aUIN aUlos sYFe olYA UeUL e paLaseE ueWo ye;doNY AIT INITISMIN JO LN3WUOZAIG UNV NIDINO 'NOUAIDNOD vin 9 “Soe vyn rts 986 Pew sr (ceed Yy S18p0 jorfoq jo wamutuya a1p se BuO] Os “4x0P050}94 46 Aropoyizo J ur sapmreynzed yy powiasu0d 10U st mel JO. RCD V “Aiawe Petee HUT 1wy[s] SovunoUDE ay [HUN WSN 2q oF SOMUNUOD WASP e Se yee LTULEHE 7PHE 1m 1 9 0} Sonu WN ® SP tog uosiad ¥ "NPUIHL # 9q 1 poy seo ‘sous MpUrE oF SuypH092e [8 MPLENS yoy ymnews puE purty ese de guginesg sean oye “Aper wrsty ©£q MpUtEY wed PONE om 9ySius usted wSinD htwuE “A eMPONEG 44S Oren ye Cis fost Sune gl yar pro uly UCIT oes 2G 01 uorsitoo Jo Suowtsoo ay) Noa) IuOM HOG YOR a, EE {p10 ut one sem ayn sa ty pu poutiew Apeoste sem Pung eee at DULL “UersUD zOMO auzOs tm parrqeyo> > arg ant ano Dov “rouuys atoag oy no} west po} neu sm amunpe NEO MP snp uy “aro 6; Sumsaronur are ase> stn Jo se MLL soUIEy og OH 103 Buojaq op pounsard st pry? aN 8H 77/00 ce sonamoH] “Uayjenpy 9q THs PEND axpETSNPE SE WOH Oey (03 Sunproa>y -worszaawo9 Aq 0 vorsrajord 4a Uo99 HTSOI ot ko spuadop Weis] 38) wy taiiq Aq oF 09 uaLanyy © 1) Ate prnsrgoyy jo poossoydosd 94 —parmnbos are thy oon Atu0 tn e918 duo st az04n Ye) plored “A 40 {or peumeyoyy Jo oieaeyp sHowdosd ayy poe p ‘spews soypo Ut "weys] Jo uo!Sa1 oy) sassoyoud Oyo UOsIOd fa ates IV aI “PeURTEYOIN pute PO!) U Sotjoq [NUSSDJOHIO 0 toquuver es saianeg yes auo (am) 30 “sioxdong sty. 51 peumumeyOW 3eHN Pte pack eet AN ter shes ovan “suo (n) 20 oqdorg Se PeUMIEYOWN JO UHI De oye 0 sony» sopRsy oF Bumpr02—y—PUNsmyy ye me Pisy soon at ep JO ovo F eUDYS eo eur y TG 50901 OU St funur Jo 9 tp ont sx 1 adoos sy py yeuosied oy puros sueAsYD VELEN, Jo Ae] YOULL: yoydorg auy 30 sSu1op pur sures oy) pue Arpeuosiad ap Aypossajoid 4 -siseq yusi0ys4p © uO PUES 701 Sof pouljap a 2 aun Gono pip wen Puno azour soua> IS 81 PDR wanyangy EL stop shy aye S1¥9K Suet Sy Jo 80[4151P 262994 aq) Aa poyesgmaard wang savy 01 yodand jou s9op and) a 2M apfun uowreysoy MON ap Ing "VOHTHDH shy JO FOpanh ey OIL Su wou sBouosiod Soja oars v USA PUL MOL ogy aye PT "eens ATpansunaypso}et © ue “oof op puL sony on yoda oe aL Teneo poe "saumduuce posses sh 0 SD gy ue? UOReATO? Sein set snoouadosojoy yen og) 40 Uo Iod Ave UN ag NES 20 yay ae arep ay Apooe's oF idan” OU S) af—MN INA “UOnvazy tuory poqwone! se Jo Uoxods Ajondea nse ylog “sipo aut paca pue innged Od Pte 1) 803} AT ATENN ANEED on P Aq ang “s9pUuno} uv ypnaweng, MYT NVGaNWVHOW40 MOHAMMEDAN LAW ‘established beyond doubt. Moreover, the language of Quran is almost different from Hadith or a5 spoken in Arab. 5. Tra ih’ and ‘Ahadis'—-With the death of Prophet, the Living source of inspiration came to an end. The immediate successors of the Prophet in the religious and secular leadership of Islan had no claim to Inspitation. They accepted the ‘Book of God” as an all sufficient guide for this vekld, It was roverently remembered, recited, written down, studied and Souyed. The conquest of the world outside Arabia brought Muslims to face with fhe new problems. These were solved by a process of “interpretation” which in the case of the “companions” who had shared the Propher‘s public and private fe, was invested with pecul jority. But the companions were able to ‘pplement the explicit injunctions of the Quran with facts from the life of the Ebhet and memories of the saying of the Prophet, “T leave with you", said the Prophet, “two guides, which if you follow faithfully, you will never go to astray, the Qurar and my pr at”. The text of the Quan is one, Universally accepted by all schools of Islant., But there are varying texts of the treditions (Hadis) recording the Prophet's saying, and doing and when we come to their application, distinct schools of law emerge, each with its own Characteristics. Thus after Mohammad’s death, the and Fladis, though j, were acted upon by his surviving companions in order to decide tes and to restrain men from certain actions which the Prophet If there is nothing in the Quran or in the Hadis or Si particular qliestion, the concurrence of the jurists of @ particular age on any Guestion {ljma) and the dictates of the co 15 (Qivas) with ertain definite rules have to be followed. 6, ‘Shariat”—Meaning of—The word “the road to the watering place or the path to be followed.". Quran, Hai Ha and Gigs form the body of Muslim common law known as Shavit, It is used to Genote the whole of Muslim religious law. It embraces in its orbit all human js not law in the moder sense, but contains an infallible guide to lah to answer a 7. Religious injunctions. —There are five kinds of religious injunctions under ‘Shariat” and they are = 1. Farz, or duties which are strictly enjoined on Muslin eg., five daily prayers are Far. acts which are strictly forbidden to the Mi 2 ims wine 3 or the things which the Muslims are advised to do eg. additional prayers on Id are mandub, 4. Makrul, or the things about which the Muslims are advised not to do, eg. certain Kinds of fish are makrul 5, Jaiz , or the things about which Islam is indifferent, eg., travelling on ea or air is Jaiz, Tio Asad NA. Pyzee Outlines of Mohammedan Law, 4th Edn, p16. 6 CONCEPTION ol IN ANU DEVELC MENT OF MUSLIM LAW u 8, Fiqh—Figi is the name given to the whole science of jurisprudence because it implies the exercise of intelligence in deciding a point of law in the absence of a binding command from the Quran of a tradition on the point. Figlt literally means” intelligence.” Fyzee defines it as the “knowledge of one's rights and obligations derived from the Qurait or the Suna of the Prophet, or the consensus of opinion among the learned (Ijma), or analogical deduction (Qiyas).!2. ‘The classical theory of Figh was formulated as a system first by Imam. Shafi. Since its formulation it has been accepted universally by Islamic Scholars, During the lest century a scientific and critical study was made by the thinkers of this century, Sclitcht of Islamic Jurisprudence” } says that the spi and ethical. It draws its inspiration from the Quran and the teacl Prophet Mohammad. But the content of the law is based customs and usages. in Mecea and Madina trade flourished and a more system of customary law came to be recognized. This was known the people. At that time there were no regular courts or judges. of Cadi was introduced subsequently. Cadis were frequently appointed during the reign of Umayyad period. Prophet did not create a new system of law. He took the existing, Si ind modified the same, The medification was made teachings of Prophet. As regards the teaching of ar tradition was represent the Prophet's actual words ai states, the need for Cadis arose. The hakams were displaced by these off The law was howev as fuga, These persons endeavoured Islamic teaching. There was thus con the rules laid down by the Prophet le the ancient usage with t between prevalent usage and some of, ‘nd his early companions. The law was studied at three different places ie, in Iraq, Hajaz and Syria. This geographical difference led to different interpretations. The Hm-ul-Figh is divided into (1) Il decision and (2) the the science of of inheritance. 9, Difference between Shariat and Figh—Firstly, circle, embracing in its orbit all human actions, while Fig dealing with legal acts alone idee i the narrower one Secondly, Sharia! reminds us of revelation and that knowledge, which no cone could have possessed except for the Quran or Hadis. In Figh, the power of reasoning, is the chief factor. tndly, God and Prophet laid down the path of Sharfat while the whole structure of Figh is erected by human agency. Fourthly, in Shariat the grades of approval or disapproval are various, whereas in Figh, an action is legal or illegal, permissible or not permissible. 12 Anat AA Fyzce: Out 13.4985) Chap. and I ines of Mohammedan La, Edn. pAstun “sefid jo s9puno} ap sem eftuapy-nay-woKy Yea) >UIKA sseIOW>S J0 Jequinus Y “SuoNanpap jBoxBoyeUe 46 swf jo saidouted ax WO parlor yooy>s sip asne2ey sjooups sno} au JO [eAagH| SOW D4) SA “-CEY £9 699) Nflunyy nay weNUy LOE PEUEY st JOOU>S S1YI—F oOIPS YouwFy (v) sno} an 40 sj009>s m0} parade aren pouad sup Jo wed see ai Suuing “sovspnidsunf snare >MYY 94H JO StoUIOD [Je WON S9pISegay 91} Jo 18NO. aM Ul JS] Jo uous pourory “pepyseg 10 syfqayy aprsmygy’ 1p 40 3531 Vv pay Jo spuey oy owt Jo) o1idury ay pue pouonpep 38 “afpy pohiounur) yy "UEMIOWY HY £ZL HeaK BY pawayep ar PT UePOURIEyORY SHU “Swelqns 01 BuIp1029e v9 “fouunsnyy e128) jo sndio> ye0s8 yi om poyres us9q sey 300 pourscep pue peSueue suonipess Jo om ten CHP 621 yemnyy ay Jo arueuvadde Sut IN 164 S141 jy SpouseLY pa|fe> snAp 210m pu “wsEYA BUNEIOr suorredwIoD a4p Jo oureu oun 01 Surpaoo9e nq yp weap KkN Yr ML sPpakqns oy Huypsosde 20u pafluPsIe ‘\AomoY AiaM SHONAD|IOD asax] “UNE AWIES a4p. yoge Ye UOND9|IO9 mipour apPur sof ua Woy PIpAY “SUONIPeL] B47 JO UORZ9|I0D WsAoLN, yea 4 SPRL CLP OL ME PaXP Os) rPI=—M-guanys-uar-ngY “HV LOL 66 Suuinp S{uo Ses af “SPEYY aanEWOKBAE se pastuBos0! 1m suoNepA uO S.UEHAN oP AONE |ANGROP J d19m YDIYR soy wor} ‘OMUdYINE dio ypnym esoip a}e7edes 0} PUe “woYR Jo SuORDa|[OD axeus Oo} ‘Asess209U ‘onpe 49g 2]qes1Ape , SueOY UF {INK SOON LE 1OU) BULIOg NAY aos, ,mNppaupy tog, shes (yOdd ule SHUOPUELIWOD, a4 'SUIIA} JOYRO Ut 10 ‘AP Jo sopNAE Su Paste! 04 OF ueFag mel Jo a>Mos P se SUORIPEN axp Jo sanitIG!ssod {J au Spotiiouna, ap Jo uBros axp ut ‘pouiad sien ULM “HL "Y QOE Mh OHV OF Woy safurs poxsod sryx—worDay]o> pue ApMs }AD!0DHf Jo poured “E pousad sep Sunp wewso ydeHe> pay ayy spun Sunt ‘ar nd pue 9pour sem vein 2oum ayp Jo woRDaIIO> Y aYdoug op Jo UTES vonpuor oy 01 1do% sem aouoIa4ype asop> ssnes9q yusNS Jo pouod ap porje> orye s1 posed siyy,“{Pel|e> som erAENIY 30 STUEPUAFEP ayQ se) AISCUK oy) Jo Suuuifoq au pue [HY “OF} EIAenyy Jo WOIsso22e OM Sq nowy yuanos OM IY Jo UOReUIssesse ou WHIM pops poLIod SIAL Jo Sjeapt pue ‘S1yno Jo sauonsodas aq OFF we? [fom pINO> coups eudoug on Jo [suorseduso>) qoysy ayy Jo [f9UNOD AZOStape UP Aq parsisse Kipemone pue Alanse oh ules oy I 91M svfyMy ral}2es ay4] “ouOP pey roudoxy ou se souuew owes oun uomur ur autdurg wyjsnpy ay Jo }atunti9A0 Bys YO pols™> [.eINCUN ISN{ OU. 0, mpPEYSOYFIO/eINYY paqje>} sioss9I5Ns anos sm sty aaydosg 2 40 ep 34) UY “’V “199 UL poreuissesse Sew iy “siedansn A[prow atom £oup ‘SsoessDINS (MYSLE 1ou d10m-UIELIED et awd N10 LNSINJOTRASG ANV NIDIIO 'NOLLIEINOD (Sous, soympeuuery W St )SHOMOHD U4 RDU PHOHE HL pue sew “eg REY pue ydyeD ySIy AR sem HY ‘SEG ayy o BUIPIODY. “ydiy29 yuino} aif SB PERaIe esesse ese sen aff wonoafe yBaonp yr palkh BW OUIEeG VEUSO tint woyy ery PO OL paweurssesse sean JENS “ydizo> PUODRS D4N SP PEI! Sere stacy Mou pul cL e9 UE Pampa "UdHND AO BAPOUY WA a 8wLD-G TEA nay ‘emEL POP PRY SEM HORDE UP “MIBUIPIO39y “yoydorg Yt JO ocesoone oup ino Suypuy s0 deodanel 4p 40) PIRYL 24 Plows ware ween poste Suuyenyy,oxp 30 Aviofeyy “wons0q9 40 9eNe> au PaADOAPE (ley nage so onaaeD puv reudoug oun Jo mopim) eysoXy £q papeay “GNOrm sdUhe yy Lalonde Jossooons pany amp Zem (oudoag 24h JO NGRMeP "euler, jee uedena) set “os pue usnon axa sem oF ety JPW papUudIueD 29)V, 4 won “DrOIOI0H AOYTP syOINs YOMIPEFY YL “POLAT SIP BULINP PIP grow ewig) 2 40 s0s10n je82] 24) JO SOW “BIPIS A\P 0 LO] DUN SEA 9H yrrosoouoy "ALO aoypeard © u99q Poy OM WOM TH. “HME AN UE WOPIND st yey Vo snoydorg so £1018 at UI MOISEAIp swo}> © SOE LUM) ayy Undog pet C1 ‘VOL 01 "H'Y 1) ss029ns jo sxwO4 UO} YL “(E79 “A'V} 2UPER jo aINEG OMT UE sooayy 9yy parea}OY puE SFoMOTIOF SY PEYTES PELRUEVOYY yoy “era WISH ayy Jo Bumurdeq ou sseU wr29,y wos UH, 40 ,v2%y47 ayy emUy pue muypopy 40 S49 a4) 4990 ySs4} “UBLaIaA08 eIOdWIDI & Jo, ay oor wUdosd 9p aiqesourow yeip 36 SUIN oy WOK TC'Y €29-729 UIMIEg Jo BAY ADYE ” "H'V 01 01 | toy) saffues poriad siyj—sidarard 214eM9 yo porsod auny {1 —in:P PY osya-porsad Aur ap zapun passnasip 9q Kew pur sporsed only AU POPIAIp acy dou me | yo yuowdojaap ayy jo sso2od oyJ—AeT UIISMW 30 yuouadorsaadl “OT AVL NYGaNAVHON ai MOHAMMEDAN LAW is not correct. Iman-Abu-Fianifa used Qiyas because the knowledge of Hadis had developed insufficiently by that time. (b) Maliki Sehool.— This School was also named after its founder, Malik- Ton-Anas (713-795 A.D.). This school does not accept Qiyas as source of law and gives importance to the Traditions of the Prophet and Jjma as (cl) Shafi School.—The founder of this School was Mohammad-ash-Shafi (767-820 A.D}. Shafi was one of the greatest jurists of Islam and the creator of the classical theory of Islamic jurisprudence. Shafi perfected te doctrine of fjma and founded the Science oft 1s School was founded by Imam Ahmad I adhered to the principle of sshment of the four Swami Schools (that is from the third century of the Hijra) and extends upto 1924 A.D. Atter the four great mans, Hanifa, Malik Ibn Anas, Moharnned Ash-Shafi and fbn Hanbal, the tearned yurists of Islansic law continued the process of interpretation, ere emerged two parallel doctrines, namely, the 14 Ijtiiad moans ‘labouring hard! or ‘study's ion or judgment’. The persons, who were doing this wei itahids. It must, however, be noted that the authority of the is holding any office in the State, but it is derived purely from the and reputation of the individual. The power of forming one’s own jad) was; however, cut down by the parallel doctrine of Tuglid -: “following the opinion of another person without knowledge of the street fards recognized as having the same rank as the founder himself. The classification of the lawyers of this period is very elaborate seven different grades are recognized, beginning from the finams as founders down to the ordinary juris consult or mufti? ‘The Fifth Period (1924 A. D. to the present day).—This period may be in 1924 A.D., the Cali ished. Therefore, ‘A. D. there has been no can execute and enforce Shariat (Musl become merely a moral and religious code of conduct and has lost its juristic sanction. In modern Islamic « Turkey, Egypt, etc,, the laws modern society witho ». Es CHAPTER 3 SOURCES OF MUSLIM LAW sYNopsis Primary Sources 1 The Quran Sources of Hind Lave a Compared 1. Primary sources. ‘The word Ou means to read, 1. The Quran.—The word vine communication’ and revelation to the Prophet of Islam is the fisst source is the paramount and Law. it contains the revelation of God to His Prophet Mohammad, through angel Gabriel. Thus i embodied the very word of God as they were communicated to the Prophet. The Quran in its preseat form is a book divided into 114 Chapters and consists of approximately 8666 verses. The chapters were arranged lunder the personal direction of the Prophet, who used to ask the seribe present to insert the revealed passage in a particular chapter. Thus it is not Arranged in chronological order, not by oversight but as commanded by the Prophet The verses of Quran are called Ayat and the chapters of this Holy Book Not more than 200 verses are voncerned with legal principles 80 verses are concerned with macriage, dower, heritance. The portion of Quraw Madina is concerned with legal pi the philosophy 0° life and Isiam 's portions proftess to be a code complete in itse fagments, ducing a period of 23 years (609 to 632 A.D.). and it was never collected and arranged in the lifetime of the Prophet. Abu Bakar (who succeeded the Peophet as Khulife, and died in 634 after a rule of two years) for the first time collected the various passages of Qurart. Another sixteen years elapsed and then Usman the third Caliph ordered the second revision of the (Qurart in 650 A.D. e,, 18 years after the death of Prophet, it took the textual foum in which we have it at the present day?. The arrangement of the wh Sacred Book into chapters, was completed under the supervision of th following expert—Zaid, the son of Thabit; second, Abdullah, the son of Zubai third Said, the son of As; and fourth Abdur Rahman, the Son of Harith. The work was completed after careful scrutiny and comparison with other hhas been derived from the Arabic word Quarra which 1 Tynbjy Principles of Mastan Law pp. 22.“5 ops sugdMOUL, 7] JO HORMONE = ss0xf1 pue PERUED Jo ssai pUeNe| BULL) PENWOD Jo SUDEP ary UeEA aya. s} jooroyy us atp ing (003) uo 404 aZeqUEApe pUE UES st yOq Ur deg unjquces pue eure Bumu9ou09 oayp ase Koep pu ‘jnyoneyun Aansn UE [RYsRE] Bee OpeuT sey Por Ing ‘ofes BH] St AINSN “Kes Aan Ajoat ‘spon op soeuiong 3 UL S2ina reSoy paoye oy Survoseas ka pan.zsua> Ueq Aey, | PUE ‘suONeHOUXe JeLOUE UDINE aN UL SIND? [EBO}-UON (4) me] JPuORRINSUOD asnUD DAIS ep asin Sutmoyjoy ay, “A[UO Sasson U@ZOP sey Inoge Wox dn Img weag sey eoUMLOYUL 30 we}Sks opeoUHUL oy) ‘e{duFEXe 20g “WAY, ios) Burueaw eouno youn ous EARS O} Se Os “UOREIDAdIOHUF AIMS Jo powow £q pon.ysuoy vadg aaby SostOA AIYBIA aSOYL TORAey WIEISOM © Aq TeBep parte aq plnom YDIyM TELIBW ay) apraosd aseyy Jo Avaite pue femii ay yim [wap asotn Jo SOW “SA Yon paapuny aay wmoge aze aay} “wwauTD[a (eBay aUYEp sossossod yoIyas syNOI Yns ones 1 "Warsds (eDos anne} 21p Jo susBHed notaLyag ao2au09 dn Suupying pla Buoje os Surop vy ‘oueping popraoad tn 2 860m Buran up Uy wHDIsKs [eo] onUE|S| Jo OREDI> ay) pooUaNYLE sey WHUNC) BU _,pa1waorstp Buraq Jo a1qedea 40 poyeanos usoq Aprae sey ‘pardusy (UJeu a4 UH) St "TI Por Jo me} oy) Aage o} ‘ze{NorAEd UF squAy 9\p OF PUR PUF{LEUL OF [souenbop yo ojoesnur e sive wyysmpy 07) paddle quanbop we st wwiNc) at, ne] dyoog sty UL ses pjeiofzity sossajo1d se YSnoWTY wed sip jo suorpung oaneTstBay POD Aq payors: uliog yeurSi10 oy} WL sn 07 payUsUER H9q OU eneY SUOITIIOA snoraaid jo sBuryoea) ayp rey 19es 24 Oy eNP sf YoRaLAASa! STL “Teaoid MoUs smmsNd oY Ur pouoNUU! W9Eq avy se ‘BuyputG a1 sto) JO SMB] yons AIUO ey) sf auLNPOP HeUEH BY] “sIsHIR{ Suowe suoTTdo Jo BoURIOJHIP St e1OYp wus; e4O}Oy P2|eoAax SME] Jo AUpIEEA apy SLIPAeHOY, weys} 20}04 Pa|EaAIY SMET JO styl jo aon2o.ere snoyp pure wasn wou jo wwoUyEOA ap 01 Bunerer suonpanp pue ‘ooeed pue sem jo me) yeuoneusray (2) uepoumeynyy, pa oye A100q J wonNq. ASIP op ‘Awsue Jo wuDUNEIN OX 0 BuNEIe2 GORING (P) Oo 8) 7 219 uoIssanons "o}sn|398 2iowp “uowom £q |2a auf Jo asn ayy LM UoR2aMIO UL ANuENbasqns Paronb aq oy aure> yoy of SuNejar s]x9) ‘WOW puE uoW Jo Aunseyp ‘o0n1p “wattom Jo uonisod ‘oFeuaELL se ys ‘siuIO}a1 DOS (a) aopanut ‘uoHe>!U20} "YOY 40) a9H id ©) Sunepos sme] jou a MYT IISA 40 saDuNOS 219 Aure8XIod “Aunsn “suue>rxoqur jo Supp. ‘Suyjquse8 ‘appnueyy sv ypne ‘suioysno uaM ay yassepuN UE MIZO|aA| (v) 01 opeya sayns ano -jueg pue 1u8q oyr-snu-uy "pooy ay1—YEp! “Ty uewoaLasiepy ‘aoo-embeq-1y—smuid 70 Stordeyp Suusoj}op ayp ut ine] ofGeps] Jo Solna ay “Apu wedse JeBa] ay YUN pavsaUED ou9y) ADE |p va] pur pue eonssyy pue onaisqe pure trots Japuin payisse[> aq Aes m0 2167 30 aoanog ¥ Se HEANg ‘yoyssa0ons pure adueypiayur Jo Ss9}eUE ay Jo UDESTAIP aiqeimbe pue uawom jo smeis ye9ey ou Bursrex se yons “sutIO;—2 | Bunseye (1) pur “oo Bunque poe AueSjod poyunun ‘Xnsi \ypns ‘suuojsno aiqeuonsalqo Suneadas (9) s320!go sy 305 ps ssrvok aoayy Aps90) Jo poad v sano Surpusixo ‘sws0y Aauousiesy ur pjom ayy ey uasif sem a (2) speay anos ay @ pueD jeSue Ysnong jm yoydorg 0} payeonmunaos se pos Jo spaom A198 oy @ SUMS aN JO ayy 2eIndas ‘Tep0s “TenpEAIpU saryINBar mung) “sso UUyIsP JO BINDS AIDA, 249 ypIya uodn uoREpUNO} AUF SF PUL PD 30 sprOM Az9s 94p SUTETUOD yr asnesag aouerodu jo yuiod ur 4ey uNsAYY Jo 9oIMOs yMOUNEIeS dL SW "uvinig) Jo puom aip 0 sp3IG sit somo é sy pure worr92 Sypsy ax, “MEP UAISHY JO 994205 18315 OUR oda ut Se [2M Se aun Jo UIod UT ‘9 UNTSNYY 39 somos AeA st woang (0) “9 prog ‘ouyjiayur pue aaioatp samop ‘oeareuL youd jeeue8 peoag ata umop Sue] se] oF aruazeja4 Luv Sey HY JO wos nas £190 ¥ zpaovtd fgingnneag pur payeias yom Fujoq spiom ‘owdus UE pur ATjesoUeS soouayuas ayy ‘9sord aydhunns ur zou Lajaod uy sayptou pasodusos st 31 worssosd9 Jo 9910} wwos8 sassassod isensied ‘9619003 Ingyneag YoU! ayy SE BILE) Ay J0 ALAS ays iva poaptny aon pue pursnorp avo ysey ay 10s ‘aBuEy> yse9} ax OYE “yand su pautwjar sey 1 eu) WON OS sem Yoog pales a4} oF SUAISMYY ayR 50. juaURyene ayy, "ueaY Aq SYBNE OY Jo 3X03 ay] WIR] PUL arta o} SxoTUEduIOD sty paSesnoouo (ringa) weudorg ay, qUANg pue pazaroda1 a19m ajdoad juoey}Ip JO WoIssassed ory Ul SuUIZeT) aU. ~Yoog parses ay) Jo seido> quenbesqns Tle 20 3x9} aureraq asa PUB TID}S] Jo SNUBS IUDIZRP Oo} WaYP WES PEE ‘spur aq 0} saidor jo raquin v pacne> asaud pur sivow ay MV1 NVGIWNWHOW %18 MOHAMMEDAN LAW unilateral acts (eg., Kafala, Igrar] which in Islamic Law resemble ‘with contract, is mostly estimated in terms of their resemblance, to sale land the unlawfulness in the terms of usury and gambling, Similarly the fexts proclaiming that God will not punish anyone save for one’s own nave been applied to debts which a person leaves unpaid at The text making lawful the permission of water hunting hes been festricted by reasoning tothe Fish ony. ) By pointing out thatthe previous revelations have been corrupted the ee a 3 material with the ‘people of the Book’ ne people to abandon the cusioms of their ancestors in favour ofthe law of God. In any case i eepeale the entire legal provisions available outside the sphere of the Book and the Sunnah, It acopted certain previous custom 24 well For instance, made the sale lawful. In the condemnation being. general and Suaptation be specific, the legal principle willbe, that the custom oF practices, shall be presumed to be prohibited unexpressly adopted by Istom (a) The Quran converted the heathen Arabs to the law that is the direct command of God Since its cordial tent of Islam that God is one, the system built up by holy Prophet (peace be upon him] the Sunnah Rules of Interpretation. ‘The Interpretation of a Jegal text is governed by principle ‘The following are the important principles according to which words and phrases occuring in a text are interpreted. The object is to discover the leg: provisions contained therein, (i) The General and the specific. A general word covers everything to which it is applicable. The general text cannot be limited except by another xt. Effort should be made, first of all, to reconcile two apparently conflicting propositions, About waiting period of the widows it has been laid down in the Quran, Those women whose husband are dead should restrain themselves (from marrying agai ws and ten days. In another verse, the Quran lays that wait @ pregnant widows is until delivery. The two texts would be reconciled by holding that the period of wait remotest of the two, as the case may be. When jet cannot be resolved and the two texts are import: one o sanctioning a certain thing and another prohib prohibiting speech, will prevail. In case both the texts are of the same character, and conflict cannot be resolved, the latter will repeal the former to * the extent to which they are in conflict ng for widow is the When two propositions one of general ‘and the other af sp conflict with each other, if the general propositions is later in specific will be held to have been repeated so much of what SOURCES OF MUSLIM LAW w general to the extent of inconsistency and the general propositions will retain its general character. (ii) The absolute and © there are two propositions, one absolute and the other qu (Lis Inid down by one of them is distinct fcom what is laid down by the other, effect should be given to both. It two relate to a single injunction of law with reference to the same facts, the one absolute in its terms will be read subject to the q id down that in a certain event one must fast for sixty days, fast for sixty successive days, ly successive days. ) The Primary and the seccndary.—The words should be interpreted in ordinary sense unless the content requires a secondary mea nary sense it Is regarded as proper in connection with such if that word is used in another sense, it may convey rentional, technical or figurative meaning. The tropical or a secondary application of a word consists in its transference from its original to a connected, sense. Alter such transference has taken place, it is the new mean is, and both the meanings canaot b assigned ‘A word conveys its mea denoting the thing to which it is originally imp! necessarily implies as a consequence of its applicat expression of meaning may be directly by by way of connotation or suggestion. So something expressed in a text it nits may appear that it applies jer_matter wl intendment by the necessary implication of the language. The denotation means that wh, matter of the te text without ad ig to it or taki For instance, the denotation of the verse. For 8)" and manifestly the subject indicated by the words of the into consideration context thereof. w destitute immigrants who were used out of their houses (Q. ix is the share of connotation is that i they lefts lost, because the word only in respect of the persons who ov" that the disbetiovers become absol Muslims which they capture in Da The instance of necessary implication is if husband she be spend her waiting period this implies that he divorce the precondition of waiting petiod roperty acquired in war. Its of such persons over the property ich is applied Wg. This lays down the fe owners of the properties of the Har divorced her because ‘The intendment of the text means the object of the legislator. This should be inferred literally and not by way of analogical deduction. For is hhas been ordained in the Quran cegarding the parents “De not utter anything contemptuous to them, nor dessert102 "961 VIR! 81'6 HO S2 Lest) ——=—SE_v TADS sip z pure: young 7 —: Spupj omy Jo are suonEpexy 241 —SUONIpEAL 50 spuny “nung sie8is6souE SIE pure 400g 5,p09 ‘Kense of you [IM NOx Buowe ayo Avy T YoIyM Sum ‘ome 01 182} fo NOK se Suoy 05, = sxBALo]1OF sty 04 PrES ]YdoIG at 92uQ, (89: AD, s8uassour aup Logo pur pos £90, “e+ ND), "WY 0} Poyvaads UOREFaAa2 aw Inq OU st aT “aNSap sTy Jo Ino Yeads jou sop aH],— :skex ose ap (22 XM 18 wos ASAE MO. spraio} a4 sonayeyin pure 41 adoooe sami? yaudoag aip s9astegny, -—: 5405 neu) ou “yI9S1F mein up wt winop rey us9q sey sae} usm Jo sons yweodw we se yEpUH Jo soUELOduN ou ‘snorSijay pue [eUNULED ‘PAI —Me] Uepeunueyoyy Jo wes] Aq poured sBunp uiey9o jo Suiop ayy ADE) pomoTTe ose pu sBUiy) utEHa9 PEP ‘SioEpIAA SM poounouoad yoydorg au “ousniayy sity Sutanq “pos Aq pastdsun a10% ouROud 3H Je suorido yrs ut paureiuo> seapt au. “suerreduioo sry payynsuo> Ajyu9nboy ‘pue juowZpnf umo sry pastaroxa jaydosy au) ‘sooueysuman9 yans uy “Papp 24.0} pey uorsonb aos awmueour axp tH pue yaydorg ap oy atuea LOREFDNET ypoup ou yeu pouoddey 1 ‘soumauiog “usny az0jaq pastes aq 0) parrddey yew suonsanb uo sum o} 9um wo3y paraaijap pur yoydorg arf) jo suonAdo 24 Jo pais|suoo suonyjanar yeurayuy suore|aaas yop yo posodeso9 st 1nsH) POD) JO spiom ATA a\p ur pouMeYo}Y 0} pox fo KonZeAIp ax sopun oUq!D PPP ax Xq apew atom yy suoMeorimunuoD o4y Jo peysisuo> SuOHETOAd wsoynuey (anea) peurs}Ur pus (anxe2) ysoyruEyY—spUrY Om] Jo 210% SUOLIETPAD! Jeu) suHTSAYY Jo sorfoq oup Sta] —+ (SUOHIPEAT) sIPEYY puE YeUUNG OuL Z souUBU UDIOgP & Ut ues ay anatsuo9 0} 1in99 0: uedo jou swan 3 ‘uous pur vfpayy 24h U aemonred uy porasdioysy uo9q sey ieung) yo oBessed & 2304m 124) PI Aaa amp Jo sdiyspioy stou y'z09%0q mosjooy “A saffo] pommunyoyy wBy UL we MYT NIISAW JO sans ‘saute aUstUOD F qyopoue ur sBurins ssaudxo axp oy yafqns st tevsnd oyy “uoNeIerdrOVU! UT IL yeadas jo pupy sap BurpueSou ysuunf yeys ou puE yeuEH F axa Buoure uoyurdo yo souss2yp st aroqy wonmpen Aq 1x9) KUED V (22) cE x9} 31ND & wen y (9) wonypen seypoue £q uontpen y (1) su19y se s = aaype pue siussed | saueyuoyur axg ul soreYs pono|fe a1e paseaap © JO SaAHLFOs WHO PUL sy din ulosym {Z! ALO) .USPHYS Hos spreSax se NOK SUP UELLV ‘sr00 xp £q pajeaddau sean sip ing Seanefad 1840 pue syuared sty oy yum Aq uorstaosd axe ISALL ALO TEA UAAOP PICT SEH AL {ost :11-D) UALo YoU pure Squared oy wanbaq axeur ay ENE ‘spo Sue seavay ou j1 Nok fo Aue soypeosdde weap toys ‘paquosozd S11} fosion xp Uy aaxRoUR £q 3x9) a4UEINb BuO (9) yo Aeus odor a ‘poreadou wooq 200 Soy 0) paUHNVOD S| ONEIDA aroun se iy OF poyeodss Ud0q sey oyrounUD SEIS By) YPN A MLL Mesos ayerot uooa, ey soyre, eBoy aFoWH FeO VELL HEA MEMS eeerensad yy 01 Bunpiosbe “usunG) ayn We sosion ony axe ao4, ‘poveHOnge Meter tag sey bose 1eBa| osoum sosidn. asoyy 09 yeodes Jo UORIUYEP 24M sere ati ae aan teary Aue st WHA ay JO s9510% ojooda! Rene etanur ay tarp oy Burpsosayeadal jo vOnop ox ut SIMOSGE BP Gacsyen’ pur jerouad jo uoneoyeds apaput sisunt owes "1eodos 1 eokradatpue sdoss ain thoge sonyostloyy AUOWE Joy sistant a, 1 patvades s0804 Jo yeuseys our yng BUAOBO. parE 94 pynod eHDIIE 894 "GOreT 40 HELEYS Bren Ryoucug srovwont oxy uy punoy 2a" feodor Jo S2OUEISU 24 saat) we-] auy £q mney oup UE apeur sf voReuDy]e [eada1 jo Kem Sq ‘poyeaaas oq YSU sme] poyeados pue Buyjeadar ayp yiog “worstaoad yes] soyjoue Aq wojstaosd jedoy vb Jo qeader sucow 11 Ayjefo7 “sale oF suv9w Ayerarn HyEON : yeodoy jo uO, ave] jo Sotjod yexous8 ayy sasiseydios yStyM ang JanpsIA ayy st ardiund pani ay, “suotstAodd JONO 9 Yp}Hs SIHYLIOD Jo AIMDYIIP PUIOS SeAIortT ‘Seajun mel Jo aSenBuey oy OF peysene oq pmnoys Furiwau KreuIpso YY eau uote afdisunad waplos au paye> st puorss ayy ‘ajdiounad yesout amp SF yey ay “UoReIedsoaUl Jo spiom Sunortoy 2u2 uy sammeig Jo UORE;eAdIsyU] Jo VOISsNOsIP oyp sosiCUNEIMS UOIed TOL JO yaRpsyA ABojouruLar fe89] wroysoN oy UI polfe> sf yxo) JO THEUIpEAIAL MAL saoxd ye8aq aug yo watgo ayy Buneazep q asia oy parrpola Snomduranuoo Atte ai3n Ju seop Ing JoUes siy sieag AEHISAYA Uossad 51 MVTNVERWWYHON, oz22 MOHAMMEDAN LAW ‘These two have been classified into the following three classes on the basis of the mode or manner in which it has actually originated :— () Sumnat-ul fail ie., Traditions about which the Prophet did himsell. (41) Suamnat e., Traditions about which he enjoined by words. (iii) Suimnat-ul-tugrir ie, The things done in his presence without his disapproval. Above are enumerated the three kinds of Summat. The three classes of Ahadis are given below. This classification unlike the above, has been made on the basis of the authenticity of the traditions which in its turn is dependent in the manner in which each particular tradition has been preserved (@_ Athadis-i-mutwatir ie, Traditions that are of public and universal propriety and are held as absolutely authentic. In such Hadis the chain is complete. (ii) Ahadis-i-Mashhoor, i.e., Traditions which though known to a majority of people, do not possess the character of universal propriety, isolated it) Traditions which depend on Compilation of Hadis, Generally two misconceptions have been spread about the compilation of Hadis. Firstly they were orally transmitted and were not recorded during the period of the Prophet. Secondly, the sense uttered by the Prophet could change during the oral transmission ‘The companions of the Prophet used to take the Sumal as binding authority and were very arucious to learn it by heart for themselves and for the purpose of further transmission. Some of them used to write it also. Abu Daud and Darimi have narrated from ‘Abdullah bin Amr bin al AS “Whatever I heard from the Prophet I used to write it to learn it by heart. Some persons from the Qureish objected to this and said that the Prophet was a man and sometimes he was talking in anger and sometimes he was happy. At this I stop writing and also told this to the Prophet. He ordered to continue writing and pointed with his finger towards his mouth and said after swearing in the name of God that nothing but the truth comes, ‘out of that” Many books of traditions were compiled by the companions of the Prophet The remarkable ones are Sahifa Sadiqa, Shafia All, Aahifa Abu Bakr, Sahifa Jabiz, Sahifa Samura and Sahifa Sahia ete. The traditions of these books have been narrated by famous traditionists like Bukhari, Abu Daud, Hakim, Zailai etc in their collection,. Perhaps this is sufficient to remove the misconception that the work of compilation of Hadis started one hundzed years after the death of the Prophet Abu Hurairah, a reputed authority on Hadith said, “None is a better keeper and narrator of Hadis than me except Abd Allah bin Ame bin al-As. That is because he used to write whatever he heard from the Prophet 5. See, DER lanl: The Reconsteu al thought is islam, p74 | | 23 Anas bin Malik the devout servant who lived with the Prophet all through his stay in Madina, and who died in 93 A.H. said, “Every now and then I took down notes on interesting points from what the Prophet said in his, discourses and other occasions of conversation; and I used to read these notes ‘over to the Prophet whenever I found him having leisure, and after he had corrected them, I made a fair copy of them for my own record. It is also incorrect to say that the traditions were transmitted orally ‘Ahmad bin Hanbal says about Abd Allah bin Mubarak that he used to transmit traditions from the book.® There are persons who generally assume that traditions were cecorded for the first time by compilers of the classic collections like Bukhari, Muslim, ete. The reason for this assumption is the misunderstanding of the term HADDATHANA (it was reported to us). Sprenger was the first orientalist who understood that this word usually did rot mean an oral transmission, and in those days it was the practice to refer to authors instead of works? Qualifications of Narrators.—A trustworthy narrator must have understanding. The report of an infant or a kunatic cannot be actepted. He must possess the power of retention which implies that he should have properly heard the words of the speaker, is capable to tunderstand their meaning, should be able to retain them in memory, and is capable to reproduce with accuracy at the time of narration. Lastly he must be a Muslim of righteous conduct, which signifies that he generally follows the injunctions of religion and reason. 3. The Ijma (consensus of opinion).—tjma has been defined by Sir Abdul Rahim: as “agreement of the jurists among the followers of Prophet Mohammad. in a particular age on a particular question of law”. Wilson defines it as concurrence, meaning propositions shown to have been accepted as indisputable under the first four “rightly directed”, Caliphs or in the time of the companions and of the generation imunediately succeeding them. Under this collective name are included the explanations, elucidations and the decisions of the disciples of the Prophet. According to the classical theory, failing Quran and traditions, the consensus of opinion amongst the companions of the Prophet is recognised as the best guide of law. Thus it is the third source of law, both in the point of time and importance. However, there is great difference of opinion among the important Muslim jurists with regard to the requirements of a valid ‘Ijma”. Nevertheless there is general agreement that [jr of the companions of the Prophet should invariably be accepted. ‘The authority of fima as a source of Muslim law is also founded on Quran and Hadith. Quran says “O ye who believe; obey God and obey the Prophet and those of you who are in authority, and if ye have a dispute concerning any matter refer it to God and the Prophet.” 4 :59. 6 See, Or lanl The Reconstr 7 Sprenger }ASB. 1850.9. ion of tegal iagheis slam, p78dood axp Jo miufy £q poyssqesse u9q 2A6y ayes joord pure aBeudid Buse} “Sokesd oh 50 tunps] Jo seouear9sgo [EUSUOPUNY Ou IF 0} POYPEHE SF quslom Jeai8 seoueaJosqo Je\po pue zedead ‘vortex 0} Sunepes sioeU tut gnq ‘sro37eur eBoy 07 pander NIM anes ou pey Hund warjsnyy 30 wily siaueid rene ur yng spue0dt Aue ancy, Kew ajo\n w se uorerndod TEbimy yo worse ou AlN wE YBnoyZ—atdoag ayn jo ew (OF -ouufy wy 0, 2omno803 15 pinoys ayo (2) PuE “FuyGoseDs Aq paperoad 2q Pinoys Satin’ eo uersoop ap aneys (p) ono snoweun Aq 40 YOIsI>eP Sots kas jxme (2) ao) Ase sl 3 er aoeko out [ay umoP PFET W9Rq, sey MOY~AOU Y>ryy—UONeLAO} JeNposead one “aap. (el-Huspaedo: vorutdo Jo” sous%saxtp Staiexp painidouco st mul o PUD keONZEd stp 265 OS—sIsyIN Jo PUL " afous ayqenor £4 JOYPOLOLA Play Uded SeY Pu BAHAI IHR uur umouy.jjom sem yprum SUORETLOD ap fo wuuly YoNs OF PEPENE sa Metao Dinos judiem amp woAaMoH| aNdosd ap se BuIvosee1 jo Teak tases oun poudope ysouTe pe Kath yoyPloag aun OF asopp BuruTEwo pu jaydong Jo yurodmorn ath spias payuiodde arom svorsedso.) amy Be omuiseur jdong yo suorsedwao> ayp JO niu} axp O) POXPeRE aq IEA ‘kes souapnadstin[ UEPEWUZEYRWY PANO FOO Shy foiun #1 PU POM WHISTYY oyp MOYsNOKH idorg aun jo suorueduiog oyp 30 Pua] (>) spur sauip jo 8} lf 4, ‘euufl Jo spurs, cng sounsos © yeadas wes muff ope] © YER sno 24H JO Sf “aA2MoW, ‘ywepzeq Bunpdue Xe payeados aq we> ou SunpXue [eodes somo we up yxy moun dup Jo Ay1219U93 exe oouopnudsun! axWeps| JO SI010P MUL young 249 40 unind ap: feadox UNE? dM] ‘omy L “young ay pue bund) axp vr Ajuo pourerwo> ae so a1, = YpIBUOTE paonb oq you deur 10 KW YOIYM w9) aos jo AONE xp UO pesca Jou pnt to ual ue st af PSY E s[OSIE UL JOU st PHUly IWS) JOYOUR Jo SUBD Xq rat & yo eyo pose] awh JO UoHeBOuqe suvaLe eadoy —wuuly Jo ywodoyt “my 10 juiod wo vuifj st ‘uogexns¥e9 Aq uns pmnoys pue Aapeded sanewueserdes ene, Joni suisnyy uy Jo WOWALDAOD 249 HP JAHEUE ak UO Mu} 332} Jo yUHed vO ja au 03 poveaaad seas YOUR OWES Bp SI ‘ST YpIon SF YPIyM wea Bun jo Hor at feu tonyew a4p UO dU] sve] JO siUtod pu y2ey Jo SUuOd : SpUPL oun jo oq few soyeur snovstes ayy—aorrajy snerSypy » uo sAsuasuey (2) mul 20} ajqysstuape you axe SanFUMUMOD wHIsnYA-LOU ayy 01 Rudluojeq sysuun! aip Jo sMorn oyL—"suAIBMYY YF 2g OF sISHNL (7 paposredns Jo afardeau! st suorzedwoo aip Aq we ponte vuily 2 9 uly Aq papasiadns ag ews ae 9u0 J. mtlf “AqeHHS jasqns Aq pasioaai aq Seu aBe au0 Jo vil] sqsuinf oyp Jo We 20u) @ yyfiom 1225, ur uayegr ampay “21qe1P9ds ‘atqedaoze Aqjesz0arun st 17H nuily st eydou, 40 pasion Sursq 4 ang ‘24 quanbasans ey ‘afe owes oly jo pulp word: sc MMV TINTISAWN sO $3985 rdw docy'neatia ‘aunn ay sjoudorg op Suznp oulp 4q weno Pret ove] ou 24 pIna> isu —pouag soproniog 210 Seu, tanh ueaaqaui aze }qnd res0u08 ip 4 soa 2 ue ajgissrupe ox sistin{ aap jo suowido dquo Ksodoye> sie aay et ove oe Jo sofdourid muy sor0nip jo sain sip "sSerset a Jo sate ones Coke tanta PIES suns youn pus ay ye gd ay yo mstaciaes aan Jo Nowes mh Dpuokog of yonis Sxoyi0 ore ovo, o[and resouod ays pur systunfa1p uodaog oneurutosp Aue 30} Te9 jou op siolus ous sid eeupere to eee Bump a6) Sutdaoy “kep © sown vat) iosvid ah Bunhve ee wens eee soup 10) 8Bpojmowy Poouenpe AUP author iOu op Wowie wo cones Snore spurt omy sasontn ‘xe oun mull 0) enope ie suoqide rata Ate esoyoroqt sisodx9 axh Butog siseil ain soute Spocdepe eae des on 30 suorurdo oi} Su SBpormouy. Jo play Kons up con, ony a Siunndsqp wossod » wap sues oxy wr “Aauusuoun kq bull oy sxntonee ory osT® WAAR SUF anzxfOq 0} K1oyesTgO YOU st ye NG woNDe Ut BuIpUTg st Ansoletl 4q paimnsuos ouly aurod avo uo aasSe Aauy pur peddoip oie saouasoyip aw ‘Atparyy, ‘22ed a8) saeqop pue suoIssnsIp “Aipuorog “smarts soil, ssoadho ojdoad oun ‘Spear sofers comp UBnonn payseay 99 eur snsuasuo, gros Aotews Sa pounynsoo 2q Keus mu yey ota a yo va sastun{ aun jo SUID “ABADMOH ‘PHM vuily ‘Ayaourar euiee stat UMOUe UoIsUENTP © BIN jt mull v0) Hotbars eos hence vey) mola oth JOS} Neen! 34) JO -Apolew sy amoung Ey Stuarpaiiinn Sumoqoy axp oH sey owl 30 uoNUyEP oy urf] prea e jo squetparfuy jenuossy ‘uroyss wsnyy yuasaad att) UF Ayo ayy st mfp jo a}dmutid ous "oudou ou 30 sayy jo Amsqissod a4 supe jou svop uo! NY ay} aDuES “sysLIM{ 40. sprypxiny HeYaq WYP UL YURaduIOD a1 Oya wieysu09 o7 oolqns ase sanfer Teidos ‘BuBuey> pur Burnt SunAEUOs st se] ay —eUNly Jo souEuEd.y dood Aur Bou snore papi so 10 vo sesues¥0s ouag ua aces AAVT NVGBNVHOFL Fe26 MOHAMMEDAN Law a pleted when the jurists, after due te and inaiiteaae ten be questioned or challenged by Turan jima or eet cas ged by any individual Jurist. fjma ") aac THE Qivas (Analogical deductions ee be quoted bere. When Muradh was tog sar oe God", he replied. Bs decisions. le Mu‘adh ‘0 any particular a iberation, This the last last primary source o alogy ftom the above tice souscee Prophet which may "7 Prophet asked him idge them according to the Book of “If the Quran ‘ ta Quran does not give guidance to the purpose? : "1 upon the usage of the Prophet’ ‘rophet : “But if that also fails you’. Mw ‘adh : “Then I shall follow my own reasons’. + Oiyas may be defined as a applied to cases, which thou governed by reason of the text. Thus, ould be rote Purport to create new lave bet es new circumstances. ; fe Process of deduction by which the law of This so tc, rarely, Qigs i of no of Ahmad Ton Hantal, the meat Ged Qigas because trey are by the Imam and mone es Ontraditory of thet 0 Those who do not trom Quran [eat traditions "The Shas aes dene se opinion that if law need to be ne else, The Shafis also regard jt also do not 1ot accept enlarged it must be tihad and Qiyas as give much value to this s fo this source quoted the following text “And we reveales tees 'd the Book unto thee as an expositi of all things. We have neglected nothin, K have neglected nothing in the Book”. (6 : 38) SOURCES OF MUSLI Law ua ‘The pro-Qiyas group also cite many Quranic text and Hadith +: support, few of which are as follows “As for these sin ce cite them for mankind but none will grasp their meaning save the wise.” (19 : 43) itudes Learn a lesson, © ye who have vision to see” (99 :2) the Prophet is reported to have said : “Give your rulings in accordance with the (provisions of the) Book and the Sunnalt if such aze available. If you Yonot fing such provisions, have recourse to your opinion and interpretation.” Legal Authority of Qiyas as a Source of Islamic Law : Oiyas in the Light of Holy Quran—Holy Quran, says, "Spend (ie chanty) out of your good things because as you dislike to take bad things, others also may dislike.” In the Quran itis often said, “Ye men of wisdom take lesson’ : These verses are enough to indicate how the validity of Qiyas is established by holy Quran ‘The Quran is all comprchensive and no one can claim to have full and complete knowledge of it. The verses of the Quirax aze classified into two etegories--MUHAKAMAT and MUTASHABEHAT—Muhakamat are clear ia veaning whereas Mutashabehat are such verses which are capable of various meaning, It is the duty of a jurist to ascertain the meanings of such vente, Sometimes they are expressive, sometime indicative and sometimes tlueidative, hence such verses provide room for Qiyas Qiyas in the Light of Hadi relied on the Quran and on Of Shows how he approved Q held by the Prophet both by precept and practice. Even in the ite the validity of Qiyas was not questioned. According to focess of Qits the proposition is diverted towards chools accepted Qiyas as vali law is evolved as a reoult of U in deciding legal issues, Prophet himself Instructions to Muedh Ib Jabal clearly ng, legal issues. Qiyas was period of cal Imam Abu Hanifa, by the the Quran and Hadith. A\ source of law and in fact much of the Su recognition of this institution.!? Conditions for the validity of Qiyas 1. The original source from which deduced must be capable of being extended, that is, it should not be of any special nature. 2, The law of the text must not be such that its raison de'tre cannot be understood by human intelligence nor must it be in the nature of an exception to some general rule. 1 or Hadith to which the process of is applied should not have been abrogated or repealed, '4. The fesult of Qiyas should not be inconsistent with any Quran or any established Sunna, 5. Qiyas should be applied to ascertain a point of law and not to determine the meanings of words used, yas her verse of TE Sev Mohd: Hamidullah Khae, op cit, pA.bor Vee (9161 tata Pm “8 NG MOONE > “ramop predii yo TunoUe aif 110 §soz0qUr amore [DUNOD AL OU yy MPMIGNZ “A Gig Maa] UT IDG ‘uRo} & UO pasioqe st jsaza}ut OU ‘ave] LANsAYY and ayy sOPUN ‘SM “ALeT UM|STIY aid ain papipow aaey suoisizep yeioipn! sturod owios uo “suo!spep fePApAl oui £q siujod Auwur vo payiauioyddns waa sey ae] wYSMIN BYE, sEMOD eUTpIoGNS ay uodn Surpurg axe sune> SIF] uA Jo SuOISap PUE LIPUT jo S20 aM TE luodn Su1pung ax0 42n05 auzaidng Jo SuOISIDap ‘SMU, “SLanoD oieu!paoqns Wt Butsize sosvo juonbseqns 303 AquouMe WP aUOD9q SUIDLSTIOP DEL, 53 paejaonied eur Aidde pynom step yp 03 Se azeppop Arpar|duur 30 Aqssoicxa afpnf dtp “ase mmonied v ur me Sunordsonn pue Suxjdde apy snr san or wondasxs Auog “siaposaid uy moyfoy 0} punog ese Mel Jo S\aMOD ayy PUL YF Jo BIOs wing ae] Jo auapiaa ue Syazour Jou st juopacaid y “sosvo aenany 204 SUapaooxd se papredo: are suossioap asoyy, ‘St wey eur wy ajeDuMVD soZpn{ ax SORE reynanaed Suypap UL "wEpuL JO stNo> UIE oxp Jo Se TToM™ se AN aun “Hamad Aatag atf Jo SuoISPap aif OPAPUL BsOHL|—SUOISIDDP | 9b] voRsHY Aq s1o0dso2 {em pourono8 u99q aary suowoyY RPIND IN BEBE PY SHOUD, WPUIND a1 50 Furssed aun Joye yng “tno Xq Auadoad soup Jo ojouss ous 30 ac0dsrp pyno> A>1R ppue aguernayur pue uoissaoans Burpreflon NET APUIEY IPEM feotuap! See > Foxe] AABWoISND NOUN) PIU SWISKIY LOU KEI oy ‘SET Ojo : x07] was fq swoodsan jJe vt powion08 st pue Su si sasoy 24 ‘wonereop sty SUDHEL Aq ing -uadosd stu Jo afoum oy} Leme im oF mod sey UNTErHY POT ve ‘oe, Arwuueysn> sopun ajdusexo sod “aie wijsnpy, $q spodsos qe wy pautzanod fq aaiyeaz0u) TH 24) ‘py OHS By} JO € VOHD9S ZOpUN AyoYINe poquDsud ¥ s10jaq uO; paguosead © ur YoNMIEPap v sayeUE “peaaid sopesay Pu STA ‘uondope Surpsedor sutoysn> asoym Ayumunws0> v 0} SurBuojaq uosiod e 31 SpIEM uEUR BMP “SONETYD CHA) pure ‘sannunuusos ureye9 UT UoySssB.INs LejuOULAET spay] perme (1) ‘me Krewrorsn> £q pausonog [pvs st ys v srojeus Turmoyfoy ous ur ang. “saseo yns ur Aidde you prnom o9}j@ Ares}U02 aun 01 wosn> INET [euOSi9g WHsRyY ay oq [TeyS SLATER die sonsed ayy aiayps aseo ur UoIstoap Jo ana aun ‘sp{ee puw sopiadoad 35031 pue sisnay ‘sy “diysuerpsen “aamop ‘soueuoyureut ‘oBeisseu Jo wo! Serre ‘s9peuras jo Aasadosd yeIvads “worsse2>t 2 Tle U1 wu UMop sey LoNDas SHAT “Ae MLSMWY Jo sma am Padvidsip peg Lup Sv s9y 06 ty afesn pur susosena payeRorde sey }Y SIAN JO ZU oq 24 30 24 PAYAL 09 Joorps arp) Jo aandadsa seuLYS aM oF AzenuOD suLoysN9 SuTystoge pul ASHP TE OF wE|S] Jo sve] ay Buoysas rw suIE ZepT BV ‘$oyod oygnd 04 pasoddo aq rou prnoys it (S) pure foyqepreat pure yuaroue aq ismur it (F) 6z AVI NFISAW JO sans 26 9E1 dd sumpmadaun{ wepouneNoiN “Ep ‘sosure Ayptfen stoup jo uopsanb axp yong ut Asuna oy) jo unary ou) Suoure aw2]esaud yi paotojva aq tm “ksousses Summa coe dn Sururds suroisn5 “Azourau: uewny puoeq sueour jeuourouun Piom au “TeyourunT 2q Pinoys a wy) st Auessov0u st yey IV ‘suopredatos saydorg ayy yo aun ap rors Sunsixa oq You pase it (6) 40} 9q smu (Z) !usoyans se postuBo.04 94 ouuo sjenpta1pul jo saquimu poy © 30 sonsead ayy, “Aressovou sf uno aft sousjeneid Teaeeeee (2) = smo 3318 uoKD pea Josiuatuaunbes ong “a8e Jompour Ur dato} ou svy ae suo Jo wIOVSND ax ieYA OS ‘spHeAard yf sv Aho oe 0 sin eng soung sotto ou J se esa oan ane eae unoo auo Jo Wo}sND Tet Oe WHoyaIl of PRONE Fey ee ee 4aan oxy 30 sta aydoas aut Jo\suoruedios oun Jo sua ee ae one prnous x ey Atssocau ou off fetus © Hh otemord Seamed oe ee ‘ne 70 sodoj ap Burney se positonor ot yanyn sown, toe Ue jo 20 ,u04n@, ov 40 1801 10919 v oF pasado oq “AIMOy tow meee Rye is) potsp wt Jona v Jo wonton way sas ae ol 51 worsno iq pauotuse uoreaues! Find potas, ch nected Sitowne jemrds fee powsson you soop woran Rojee jo Fotgre ait Boe $3 jo woyods sr waojn "yoog ours ox oe wots tt poe ee eS Jo aouonge ay uy nul se Yue ses ah show uioters ey wepan ee ee S11 ower ax Jo itpiqen ou se "svat uses np Uo posta er oe a el “ul 300} San J sya ee Jo orn eo heros epe -ymuts: jan) suoysn“anuoe snp ronid-ueey any hq poconee we eee IM o40 ydoag au 30 oat inh Rujznp pojendor feeosdee ea eee ‘aqery Jo aidood ayp Jo soBesn pue suroisn> asoyy ‘podojanap pure mod wxou Sout dood ayo eaeen pe soins et punoy amon Rese sano fie jo vet 3H tated [oo] wepourunyony Hone aee dae el wey arg sunsoor fog nsx St ppt se pron “ne Anetra acted yo soa fuer oper Re ea eu Butatandns se of parson deubrnmoo woog set ee not ea }o somos v sv posnoaor fignioy tonou sum worn arene ee “os as one] 284) BU 9m “sey eT oj womppe ul-—saoinog Aiepuonsg te 219 0} 9]g0y ate sheme you oxy uodn sar some stotpapop wong xe doys req vre}ian 34 ouue> avo swansea Si uostor ayy siorurdo yo ensvosuos ey ny sr ” cq umop pre ou ee Angoyine se yBiy os xu jou op pasnpap Aiwarforeuv Soyeuse is ee Wom w 5 Enh reap yes 9q ued 11 VOWSMON an TiNpoisues saeco 1290} 40 far) £q poruawajddne Aqpeuorser00 se yp Jo saoinos jedmuzd anoy oso (os Uoseas ueuny Jo voHesy dle rey 1x01 24 ut popoqtus Mer 948 UF aBueyD v oajonur 0} se yons 9q 204 Isnur UOHDNTUP Re VT NVCEINVHOW seMOHAMMEDAN LAW 3. Legislation—in India, legislations passed either by following are the instances of the ious Toleration Act, and Wards Ac Mussalman Wal Restraint Act, 1929, the Sk Muslims are also governed by the various the Parliament or by State Legi e legislation in India. The Usurious reedom of Religion A fussalman Wakt Vail 8 Act, 1930, Wakf Act, 195 hariat Act, 1937, and the Dis 1959, the Indian Contract Ac modified the Mus rotection of Rights on Divorce) Act, fn respect of divorced Muslin women w: 1850, the Guardians idating ‘Act, 1913, | the Child Marriage 1872, have considerably affected, In 1986 an Act ie., 1986 to provide separate ‘aS enacted by the Indian Muslim Woman (Ps and good conscience.Under Muslim Law iso be regarded as one of the source. Abu expounded the pr be set aside at the option of the ference to meet the requiremer are known as fs im Law, Their Lordships of justice, equity net goo Hon, the founder ofthe Hana sect the fue of law based on analogy cout a liberal construction or St These principles or With regard tothe Mes Council abserved as follons “The Chapter on the duties (Adab) ofthe on Masalmart Law clearly shows th considerations co ae not foreign tothe Ntucalmu speteny, invoked in the adjudication of canes Quai in the principal works les of equity and equitable ts of Chancery in England, but are in fact often referred to and nly recognised in the C ts Meaning —fstilisar ti construction” or “jutistie preference”. ‘bu Hanifa to express the robation and may be "This torm was used erty that he assumed of lay ‘cial circumstances required, was objected to not only as it \¢ exposition of the law, but w Muslims, it applied to the 1 but to external circumstances inde} \ccepted by the colleagues’ of Abu f 'y Of some surer test for considered that the recommended by Abu Hanif Feconciling these two op; the great Jurist Ai down the law, rather than law which anal left a great deal of discret re development of troduction of Istiksan as jections. With the aim of use of Istisiah ic, down that ordinarily made to expand, bui ia was open to grave of posing factors he propose. mending”. fmant Malik lai which the law should be analogy was to be th it appears that a rule indicated Principles of Mohammedan Law by Tyabj, SOURCES OF MUSLIM LAW a istic equity in Muslim law. The importance of justice, equity L senmeeereene © Ali; he says that the great expounders of Preeti 1. The Quran; 2. Ahadis; and 9: The fn lei Ne Shins also hold the Quran as the fist andl foremost feof Musi Lave the ifrence betwen them esto the lat thatthe Sales in its interpretations, th ose Ahadis as authentic fer in Wo interpretations, the Shiag hold only those A = sitich came dower tom the Prophet or his feily mnembers and ars vy st in this respect, and, therefore, the Siias have got very few Al absence of the first tro 50 he Shing take recourse 10 particularly when the fmam could not be consulted. Shias do not fede ore 1, Source of Hindu Law note that just as under the pe ‘Muslim Law all the four (Quran, Suna, Ijma, and Qiyas) survive till to dire rod, in. sense and language. According to lindu Liv, Din inches ao oly es the ode sense ofthe en but so all rules of proper and right conduct Si fusidamentats of Muslin Law also covers 93 iy getmane to lav. The difference betweer Muslim Law claims on historical personage, iefounder, no such clan is made by Hind Lavyoo, raydorg ax jo suoTedutos OST InEAY “HV gE UE [eNdeo siy eNy apeur inund S044 Jo A0YOUS wv pur retnf yeoad we slosuNy sem Oyo “AV YdNED vuorStpax pu ave sasmoostp yueyiodust ane pue s1ead ua} 10) eynyy to poaty a4f Arp amp Jo TIMI pue soioransyy “Aindagy se pnseW UAL WEIINPaY poiutodde apf “sen aemze}] YdyeD pug ap Jo 29pI0 ay Aq Papunoy sein Uyny Jo Aa19 axLp Surezedt jo Ayo snowey ayy “eMyy Jo exo onuTe|s] jo AmyMD> puz Din ur wyrwely nary tre] Aq poouisundod sIuo sem ove] SUIS] Jo LONL>H IPC Jo suom oteuoisAs ow “Uirisd) Pounueyory iaydorg Jo ponad Bupjeur pods ayn Ut GaP pret sem 2ouape. op a UBnoMTY soydiosiqy PearZ, mre hys uesey] Ugl # rang SAL WOU pomEYOH WIT gy sey LL, err nay wreaty ‘vowing weg peUEH, bokeus, qeunbiy peasy ug ew — Jooiseyy aes ase Ha Ww (aingay pouueqory Joys yeueH Jo usuidojaaaq pue USO AOOHOS VNVH sportiaouoa 64 swat Jo uoneardiayut ayy avy os way) Suowe seouoreysip oun axe axayy yng oures 4 ssa] 40 atow aie sisianf asauy Aq pepunodxe se mel jo sajdmutd ure oy Cary sse-oct) eauen war Pew (P) Cary 028-292) PHoNS Ysy peureyoHY (2) Cary sse-era) sey wa NEW Cary 29z-669) enueH nay (9) smouioy se are “poureu are ‘me WHISMpY Jo suns mo} ay WoYs 2aye pure aouEpnadsun jo waysks siy) padojsasp oye sisunl ayj—sjooy>s-qns fun ate soas aan a ee JAY'LINTISIN dO SIOOHIS leet Une VW citse) SES CES UV 2 [e26n) eYmg prmnngy a oo BY ‘yd "pe wp er sm ‘989009 189 oe 106 Aequog Jo sexyoa. sospez yee ee H sizes (do9g-ang) es ous yung ae sLoas AE Jo SJOOUPS MAIEATP puke spas-qns ‘spas wySHYY ap Turmoys weasel ouepnidsynt Jo sav] UL soyyeT ‘sqUaAd [EON om) ayy uaamyq 2ua134s1P Sup “SRY “H B1e0ApL mf jo Apoyyne oy) ayepnder Sens Ou “s]O04>s Om AYE Jo BULADOP [EPIPN! oy] OF UOPelUED aNsLIe;>0TeY> b soni ayndsip sty “sojoa Jo sued Aq (wWeUs] 40) Ydyfe-y 41043 7No Bs0y> Aporewnn pur ‘feldood ayp yo Aayestoatun oxp #0) ip &q uoRDaT ume yo ajdoursd om preydn ‘puey Jeyio aip uo ‘Stmung ay "seeuNKOU sty 10 AES saatgdoid otf) 0} pouljuo> aq 03 Sean Joule au UE POLIPIUIeW pUE “uorssEDINs quouunuiodde yo 1ySu Aq o8 pmnoys aD4JO au) IU) pales0ape sons oy pydorg ay Jo weap amp UO Kjarertpaurut p 40) de outed pias “ues Jo diysiapeay jemagzids axp 40 “mum Jo uonsanb ayy Surws92U0> aindsrp ayy ur payeursi10 sos at pur sy ANP UL seo Dy A IRSSOHT \dde usaq ‘Sey Me] CIUS PIDUT UL ez/PUET oyy JO Mey tf OS|E s! Me] ELYS oq K4nun09 Sip Jo SuPpauRNeYOW Jo MUOfeU year ay; 199s YaTyM OF “sIHUAG Be Kay yeyp YoRduunsosd e s] S791p) ‘says axe sansed oy) ye UMOYS LOU 'pa8ElTe JOU sf 3} a9, : SABE HqUAL Sy yastmtoyIO paacid ssapuN stMNg ate UNS boy soned atp yey pouunsoad st B9uay pue sung are suisMyx 241 JO Aa1s0feu yp ‘s[o0yps Jo Joquinu v OW! PEPLP ulEBe are spas yjog “sms PUR Dy, —METT WUHISNPY fo stoops UTEUA OM Bze aBDY | — MET] ac ius pur yuuns Uo AuOMNE Jo SOM “P SISAONAS MVIIISAIN AO SIOOHIS ¥UGLAVHDa4 MOHAMMEDAN LAW permanent settlement in Kula. In this way Kula grew as a seat of learning under the above patronage and guidance of Ali, the fourth Caliph of Islam, and thn Masud? learning from Hazrat ples Ibrahim Nakhai, and others also studied law on the same line and from these lamic learning reached to Hammad Abi Sulaiman, who further learning. He was teacher of Imam Abu Hanifa, the founder of the Hanafi school of Islamic Jurisprudence, The legal learning feom Hammad ceached to Abu Hanifa, whose opinions were collected and preserved in writing by his disciples and companions Abu Yusuf and Imam Mohammed, From here the legal learning in Kufa entered into the glorious period of Islamic jurisprudence. From Kufa this school spread throughout Arabia and other countries of the world, Today majority of the Muslim population is following school History of Imam Abu Hanifa : (80 A.H. to 150 A.H.) (699 A.D. to 776 A.D.).—Abu Hanifa a Nuéaan Ibn Thabit, commonly known as Imam Abu the founder of Hanafi Schoo! was born in the year of 80 AH. at. Kufa i Islamnic Jurisprudence in the city of Kufa. He got an opportunity te set Anas, a famous companion of Prophet Mohammed (PBUH), at the age of 12 years and attended lectures of Imam Jafar as Sadi, In the year 100 AH. he joined the institute of Imam Hammad, utist of his time, He studied the j ng labour shone like a sun in the world of Isla 1d and well off, He made his jurisprudence. sa merchant, After the death of Imam Hammad in 120 A.H., he succeeded him and led giving discourses in Figh to the students and other persons. His public Kufa soon gave him famne as a great jurist. People trom all corners flocked daily to hear him and to quest was endowed with talents of exceptic true jurists, gift of ing nice distinctions. He possessed remarkable powers of reasoning and ion, which combined with the resources of a retentive memory and a jorstanding brought him into rapid prominence as a master of isprucience. Me trained a class of jurists who were not only expert in law but ‘were expert in various disciplines. Among his p Imam Mohammad, Shyabani and Zafar are noteworthy who were ‘mostly connected with the development of Hanafi school. As a matter of fact, they not only preserved the legal doctrines of his master for the posterity but added their own experiences. Abu Hanifa was pious and honest man, with independent character, he nover accepted any post in the government therefore became a ¥ 3. Se, Khan, Mobamumad Hameedullah, The Schoots of Islamic Juripratence, p59. SCHOOLS OF MU Law 35 Ummayad rulers as well as Abbasid. In 132 A.1I. he constituted @ committee of ‘members for the codification of Islamic law and this committee took 22 years complete its work. It is said that he solved five lakhs legal problems. The s compiled is known as KUTUB ABU HANIFA. After completion in, he delivered a speech before id of Kula. He si ve completed the work of codification of Islamic legal principles a lamic jurisprudence (figh) has achieved such eminence that further generations will consult its principles to solve their legal issues.” He further added that I am handing over the vehicle of figit well-adorned for its just and, proper utilization, I feel pleasure to declare that my disciples are so well- versed and expert in the field of Islamic jurisprudence that among them 40 persons are fully qualified for the post of Qudi (judge) and 10 among these forty are able to train persons for the post of Qadi He atso, structed his disciples, you should spread the knowledge of figlt and not restrict it to yourselves and you must say daily prayers five times and do service to humanity. Abu Hanifa was offered the post of Qadi, and because he refused to accept it on conscientious grounds, Abu Hamaira, the Governor of fa, flogged him. Caliph Al-Mansur at last, cast him into prison, ostensibly for the same reason, and there the great jurist expired on 15 shawwal 150 AHL, at the age of 70, He was so popular and was held in: such bi funeral prayers, it is reported were laid for ten days, and y thousand people attended. Amon school got so much popularity that at present is follower of Hanafi Schoo! Legal Doctrines of Hanafi School—Its Salient Features—The expansion of beyond the borders of Arabi foundation and organisation of the the extension of Islamic State and accession of new lands int ro contract of different cultures and races. The simple Islamic society. had to face various political, social and legal problems. mam Abu Hanifa, who felt the need of time and with a sacred goal to preserve the divine law of Islam as ordained by God in Quran in the light of the precepts of the Prophet he started systematic study of Ist udence and began the codification of Islamic law. In this work he was assisted by his learned disciples like I ad, who were Methods of formulating of Legal Pri doctrines on Quran and Hadith. from God. The he regarded as the first and primary source of deducting the form of rituals bearing on Civil and C jaws, or for deducting the morat Principles which should govern a case. Next, the tradition, which being harrated by different persons in varying manner, grades of credence to be attached to what they narrate, he was very strict in relying upon or accepting,