USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx

12 Feb 2023
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx
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USUL AL-FIQH 2_2021 AL-QIYAS part 1.pptx

Notes de l'éditeur

  1. Interchangable words with ‘illah: sabab, gharadh and hikmah
  2. Deterrence (zajr) is the underlying principle of all fields of Islamic criminal law. Since, according to the jurist, the threat of punishmentin the Hereafterdoes not suffieciently deter people from commiting forbidden acts, punishment in this world is a necessity. For the fixed punishments, deterrence is referred to by the words "an examplary punishement" and fhe hadd penalties must be carried out in public ( Rudolph Peter, Crime and Punishment in Islamic Law ) Anger is a de stabilizing thought. Thus anger takes place when we are not in control of ourselves, but the devil is controlling us. It takes away judgment, leads to depression, madness and wrong actions that we would repent later on when we are not angry. That is why Islam prohibit judgement while angry.
  3. As a conclusion, Illah is a cause that can be rationally perceived to be a reason for the existence of the hukm, BUT when the cause is obscure (not clear) for human reason and it is not possible to understand why the cause has been associated with hukm, the cause is simply a sabab and not an illah. For example, human reason can comprehend why journey has been determined to be the cause (illah) for the permissibility of not fasting. But it may understand why the month of Ramadan has been fixed for fasting. Another way of looking at it would be to say that illah ia a sabab that can be rationalized (Nyazee, Islamic Jurisprudence, pg 75)
  4. Details – read Nyazee paragraph 12.1.4
  5. Example: Evident not hidden: The cause that makes a contract valid is the outward expression (ijab and qabul) not intention (redha). Redha is hidden Constant and stable: Curtailment of prayer on a journey. The illah is journey itself not hardship. Transferable: The illah for prohibition of khamar is intoxication, which ruling can be extended to all intoxicants. Munasib (must bear proper and reasonable relation with the ruling): Khamar is prohibited not because of its colour or taste but it is intoxicant and the illah of the prohibition of khamar is compatible with the “preservation of the intellect”
  6. Details: read nyazee, 12.1.5.2
  7. DETAILS OF ARGUMENT : NYAZEE, PG 228-231