القواعد الفقهية JURISPRUDENTIAL RULES
LEGAL MAXIMS OF ISLAMIC JURISPRUDENCE
**"A compilation of Islamic principles—extracted from the book *Al-Mabādi’ fī Uṣūl Al-Fiqh* (Taught in the year 2004) — as Taught by my Honourable Teacher, Mentor, and Guide, Mufti Mufeez-ur-Rahman, at Madrasa Ibn Abbas, Karachi, Pakistan. May Allah preserve and protect him."**
1.
** "لزم النفل المشروع" **
**"The recommended voluntary (act) becomes obligatory."**
Explanation:
- **لزم (Lazima)** – means "became obligatory" or "required."
- **النفل (An-Nafl)** – refers to voluntary or supererogatory acts of worship (not mandatory in Islam).
- **المشروع (Al-Mashru’)** – means "legally prescribed" or "according to Islamic law."
Context:
This phrase is often used in Islamic jurisprudence (**Fiqh**) when a voluntary act (like a prayer, fast, or vow) becomes obligatory due to a person's commitment or circumstance. For example:
- If someone vows to perform a voluntary prayer, it becomes obligatory for them to fulfill it.
- A voluntary fast, once started, should be completed (unless there’s a valid excuse).
2.
**" اليقين لا يزول بالشك "**
**"Certainty is not dispelled by doubt"**
Explanation:
This is a well-known principle in Islamic jurisprudence (**قاعدة أصولية**) which means that once something is established with certainty, mere doubt or suspicion cannot override it. It emphasizes that **doubt does not invalidate certainty** unless there is clear evidence to the contrary.
Examples of Application:
1. **In Worship (عبادة):** If someone is certain they performed ablution (**وضوء**) but later doubts whether they broke it, the original certainty remains.
2. **In Transactions (معاملات):** If a sale is confirmed, a later doubt about its validity does not cancel it.
This principle is derived from **Hadith and Islamic legal reasoning** and is widely used in **fiqh (فقه)** to maintain stability in rulings.
3.
**" الإباحة الأصلية في الأشياء "**
**"The Original Permissibility of Things"**
Explanation in Arabic:
مبدأ **"الإباحة الأصلية في الأشياء"** هو مفهوم في الفقه الإسلامي يُفيد أن الأصل في الأشياء الإباحة والجواز ما لم يرد دليل شرعي يمنعها. أي أن كل شيء يُعتبر حلالاً ومباحاً ما لم يثبت تحريمه بنص من القرآن أو السنة أو الإجماع
Explanation in English:
The principle of **"The Original Permissibility of Things"** is a concept in Islamic jurisprudence stating that all things are inherently permissible unless there is explicit religious evidence (Quran, Hadith, or scholarly consensus) prohibiting them.
This means that actions, foods, and transactions are considered lawful unless proven otherwise by Islamic texts.
Example:
الأطعمة والأشياء مباحة ما لم يرد تحريمها (مثل لحم الخنزير أو الخمر)
- **In English:** Foods and objects are permissible unless explicitly forbidden (e.g., pork or alcohol).
This principle is derived from Quranic verses like:
- **{هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الْأَرْضِ جَمِيعًا}** (البقرة: 29)
*"It is He who created for you all that is on the earth."* (Surah Al-Baqarah 2:29)
4.
**" المعاملات الأصل فيها الإباحة "**
**"Transactions are originally permissible (unless proven otherwise)."**
This is derived from the general Islamic legal principle:
**"الأصل في الأشياء الإباحة"**
(*"The default ruling for things is permissibility."*)
This means that any business deal, contract, or financial transaction is considered lawful in Islam
**unless** there is a clear prohibition from the Quran, Sunnah, or scholarly consensus (e.g., interest (*riba*), gambling (*maysir*), uncertainty (*gharar*), or dealing in haram goods).
5.
**" إذا اجتمع الحلال والحرام غُلِّب الحرام "**
**"When the permissible (halal) and the forbidden (haram) come together, the forbidden takes precedence."**
Explanation:
This is an Islamic legal principle meaning that if something contains both lawful and unlawful elements, the ruling tends to lean toward prohibition to avoid sin. It emphasizes caution in matters where halal and haram are mixed.
Example:
If income comes from both lawful (halal) and unlawful (haram) sources (e.g., mixed business earnings), scholars often advise purification by discarding the haram portion to ensure compliance with Sharia.
6.
**" إذا تعارض المانع والمقتضي، يُقدَّم المانع "**
**"When the preventing factor (al-mani') and the enabling factor (al-muqtaḍi) conflict, the preventing factor takes precedence."**
Explanation:
- **المقتضي (Al-muqtaḍi)** – The factor that calls for or enables something (e.g., a reason to perform an action).
- **المانع (Al-mani')** – The factor that prevents or prohibits something (e.g., a legal impediment or obstacle).
This principle is commonly used in **Islamic jurisprudence (Uṣūl al-Fiqh)** to determine rulings when two opposing factors arise. If there is both a reason to do something and a reason to avoid it, the **preventing factor (Al-mani') is given priority**, ensuring caution in religious and legal matters.
Example in Fiqh:
If a person has a ** valid reason to fast (muqtaḍi)** but is **sick (mani')**, the preventing factor (illness) takes precedence, and they are allowed to break the fast.
7.
**" لَا ضَرَرَ وَلَا ضِرَارَ "**
**"No harm [shall be inflicted] and no harm [shall be repaid]."**
or
**"There should be neither harming nor reciprocating harm."**
This principle emphasizes that:
1. **No one should cause harm to others**
(whether intentionally or negligently).
2. **No one should retaliate with harm**
(responding to harm with more harm is prohibited).
It is a foundational rule in Islamic jurisprudence (*Fiqh*), applied in various areas like transactions, family law, and social conduct to ensure justice and prevent oppression.
**Hadith Source:**
The saying is based on a narration where the Prophet Muhammad ﷺ said:
**"لَا ضَرَرَ وَلَا ضِرَارَ"**
*"There should be neither harming nor reciprocating harm."*
*(Reported by Ibn Majah, Al-Hakim, and others; classified as authentic by many scholars.)*
8.
**" الضرورات تبيح المحظورات "**
**"Necessity permits the forbidden"**
or
**"Necessity knows no law."**
Explanation:
- This is a well-known Islamic legal principle meaning that in cases of **extreme necessity** (like saving a life or avoiding severe harm), actions normally prohibited (e.g., eating forbidden food, breaking a fast) may become permissible.
- It aligns with the broader concept in Islamic jurisprudence (**Fiqh**) that **"المشقة تجلب التيسير"**
("Hardship brings facilitation").
Example in Islam:
- If someone is starving and no halal food is available, they may eat what is normally haram (e.g., pork) to survive.
9.
**" المشقة تجلب التيسير "**
**" Hardship brings ease"**
Explanation:
- **المشقة (Al-mashaqqah)** = Hardship, difficulty
- **تجلب (Tajlibu)** = Brings, leads to
- **التيسير (At-taysir)** = Ease, facilitation
This phrase is often used to remind people that after difficulties come relief, reflecting a concept also found in the Quran (e.g., Surah Ash-Sharh 94:5-
**" فَإِنَّ مَعَ الْعُسْرِ يُسْرًا " ** –
*"Indeed, with hardship comes ease"*).
10.
**" الضرورات تبيح المحظورات "**
**"Necessity permits the forbidden"**
Explanation:
- **الضرورات (Al-ḍarūrāt)** – "necessities" or "emergencies"
- **تبيح (tubīḥu)** – "permits" or "allows"
- **المحظورات (al-maḥẓūrāt)** – "the forbidden things"
Meaning:
This is a well-known Islamic legal principle stating that in cases of extreme necessity or dire need, actions that are normally prohibited (e.g., eating pork in starvation, breaking a fast for medical reasons) may become permissible to preserve life or avoid greater harm.
Similar Concept in English:
- **"Necessity knows no law."**
- **"Desperate times call for desperate measures."**
11.
**" يُرتكب أخف الضررين لدفع أشدّهما "**
**"Commit the lesser of two harms to prevent the greater one."**
Explanation:
This is an Islamic legal principle derived from the concept of **"اختيار أهون الشرين"** (choosing the lesser of two evils). It means that when faced with two harmful situations, it is permissible (or even obligatory) to choose the option that causes the least harm to avoid a more severe harm.
Examples in Islamic Jurisprudence:
1. **Breaking a fast to save a life** – If a fasting person is at risk of severe harm (e.g., extreme dehydration), breaking the fast (the lesser harm) is allowed to prevent greater harm (death or serious illness).
2. **Lying to save a life** – If telling the truth would lead to someone's murder, lying (the lesser harm) may be permitted to prevent the greater harm (loss of life).
This principle is widely applied in **fiqh (Islamic jurisprudence)** to resolve dilemmas where harm is unavoidable.
12.
" الضرر يُزال "**
**"Harm must be removed"**
or
**"Damage should be eliminated"**
This is a principle derived from Islamic jurisprudence (**قاعدة فقهية**) meaning that if something causes harm, it should be removed or remedied. It is often used in legal and ethical contexts to emphasize preventing or eliminating harm.
13.
**" ما جاز بعذر بطل بزواله "**
**"What is permitted due to an excuse becomes invalid when the excuse ceases."**
Explanation :
This is a legal maxim in Islamic jurisprudence (قاعدة فقهية) meaning that if a concession or exception is granted due to a specific excuse (e.g., illness, travel), it no longer applies once that excuse is removed.
Example:
- A traveler is allowed to shorten prayers (قصر الصلاة), but once the journey ends, they must pray the full prayer.
- A sick person may fast later if unable to fast in Ramadan, but when healthy, they must make up the missed days.
This principle ensures that Islamic rulings remain flexible for valid reasons but return to their original form when the reason no longer exists.
14.
**" ما لا يتم الواجب إلا به فهو واجب "**
**"What is necessary to fulfill an obligation is itself an obligation."**
Explanation:
This is a well-known Islamic legal principle meaning that if a certain action or condition is required to complete a religious or legal duty (واجب), then that action or condition also becomes obligatory.
Example:
- **Prayer (الصلاة)** is obligatory, and **purification (الطهارة)** is necessary for prayer. Thus, purification becomes obligatory because prayer cannot be valid without it.
This principle is derived from Islamic jurisprudence (أصول الفقه) and is widely applied in deriving religious rulings.
15.
**" الأمور بمقاصدها "**
**"Actions are judged by intentions"**
This is a well-known Islamic principle derived from a famous Hadith (saying of the Prophet Muhammad ﷺ):
**"إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى"**
**"Actions are but by intentions, and every person will have only what they intended."**
This means that the value of a person’s actions depends on their intentions, and they will be rewarded or held accountable based on what they intended to do. It emphasizes sincerity and purpose in deeds.
16.
**"الحدود تدرأ بالشبهات"**
**" Hudud (prescribed punishments) are averted by doubts"**
Explanation:
This is a well-known Islamic legal principle meaning that if there is any doubt or ambiguity in the evidence for a crime that carries a **Hudud punishment** (such as theft, adultery, or apostasy), the punishment should not be applied. The goal is to ensure justice and avoid wrongful convictions.
Key Points:
- **Hudud (حدود)**: Fixed punishments in Islamic law for serious crimes.
- **Shubuhat (شبهات)**: Doubts or uncertainties in evidence or legal interpretation.
- **Principle**: It is better to pardon than to risk unjust punishment.
Example in Hadith:
The Prophet Muhammad (ﷺ) said:
**" ادْرَءُوا الْحُدُودَ بِالشُّبُهَاتِ "**
*"Avert Hudud punishments by (any) doubts."*
(Reported in various sources, including Sunan al-Tirmidhi and Sunan al-Bayhaqi)
This principle reflects Islam’s emphasis on
**mercy** and **caution** in criminal justice.
17.
**" إذا جاء الاحتمال بطل الاستدلال "**
**"When doubt arises, the argument is invalidated."**
Explanation:
- **"إذا جاء الاحتمال"** = "When doubt arises" (literally:
"when the possibility comes").
- **"بطل الاستدلال"** = "the argument is invalidated"
(or "the reasoning becomes void").
This phrase is often used in Islamic jurisprudence (**أصول الفقه**) to indicate that if there is uncertainty or doubt in a logical or legal argument, the argument loses its validity. It emphasizes the importance of certainty in reasoning and evidence.
18.
**" التابع تابع "**
"The follower is subordinate"**
or
**"The subsidiary follows the principal."**
**Explanation in Islamic Jurisprudence (Fiqh):**
This maxim means that a secondary matter (التابع) is dependent on the primary matter (المتبوع) in ruling and judgment. If the principal is valid, the subsidiary is valid, and if the principal is invalid, the subsidiary is also invalid.
**Examples of Application:**
1. **In Contracts:** If a sale (principal) is invalid, then any attached conditions (subsidiary) are also invalid.
2. **In Prayer:** If the main prayer is void, the prostrations of forgetfulness (sujood al-sahw) related to it are also void.
3. **In Inheritance:** If a will (principal) is invalid, any conditions attached to it are also invalid.
**English Equivalent:**
- **"The accessory follows the principal."**
- **"What is subordinate follows the main ruling."**
This principle is derived from classical Islamic legal theory and is widely applied in various branches of fiqh (jurisprudence).
19.
**" العادة محكمة "**
**"Custom is authoritative"**
or
**"Custom has the force of law."**
**Explanation in Islamic Jurisprudence (Fiqh):**
This principle means that established customs (**'urf** or **'ādah**) can serve as a basis for legal rulings when there is no explicit textual evidence from the Qur’an or Sunnah. Scholars consider local practices and traditions when deriving rulings, as long as they do not contradict Islamic law.
**Application Examples:**
1. **Business Transactions:** If a commercial practice is widely accepted (e.g., a particular method of payment), it can be legally recognized.
2. **Marriage & Social Norms:** Customs regarding dowry, wedding ceremonies, or inheritance may influence rulings if they are reasonable and just.
3. **Judicial Decisions:** Judges may refer to prevailing customs to resolve disputes where Sharia texts are silent.
**English Equivalent:**
- **"Custom is a basis for judgment."**
- **"Usage has the force of law."**
- **"What is known by custom is like what is stipulated by law."**
20.
**" المعروف عرفاً كالمشروط شرطاً "**
**"What is known customarily is like what is stipulated conditionally."**
Explanation:
This is a legal maxim in Islamic jurisprudence (قاعدة فقهية) that highlights the importance of customary practices in contracts and obligations. It means that:
- **"المعروف عرفاً" (What is known customarily):** Things that are commonly understood or practiced by people in a particular context.
- **"كالمشروط شرطاً" (is like what is stipulated conditionally):** Such customary practices hold the same weight as explicit conditions agreed upon in a contract.
Application:
For example, in business transactions, if certain terms are not explicitly mentioned but are commonly followed in trade, they are considered binding as if they were written in the agreement.
21.
**" لا ينكر تغير الأحكام بتغير الأزمان "**
**"It cannot be denied that rulings change with the change of times."**
Explanation:
This is a well-known principle in Islamic jurisprudence, highlighting that certain legal rulings (*Ahkam*) may evolve based on changes in time, circumstances, and societal contexts. Scholars apply this concept within the framework of *Ijtihad* (independent reasoning) to ensure Sharia remains relevant while staying rooted in its divine sources.
Key Points:
- **Arabic:** لا ينكر تغير الأحكام بتغير الأزمان
- **English:** "The change of rulings with the change of times cannot be denied."
- **Context:** A flexible aspect of Islamic law where secondary rulings adapt to new realities without altering core principles.
22.
**" تتغير الفتاوى بتغير الحوادث "**
**"Fatwas change with changing circumstances."**
Explanation in Arabic:
هذا القول يعكس مبدأً هامًا في الفقه الإسلامي، حيث أن الفتوى قد تتغير بسبب تغير الزمان، المكان، الأحوال، أو طبيعة النوازل (القضايا المستجدة). الفقهاء يراعون الظروف والمصالح العامة (المصلحة المرسلة) عند إصدار الفتاوى، وبالتالي قد تختلف الفتوى في حالات مختلفة
Explanation in English:
This statement reflects an important principle in Islamic jurisprudence, where fatwas (religious rulings) may evolve based on changes in time, place, circumstances, or emerging issues. Scholars consider contextual factors and public interest (*maslaha*) when issuing rulings, meaning a fatwa on a particular issue might differ under new conditions.
Examples:
- **Technology & Finance**: Modern fatwas on digital transactions or cryptocurrencies differ from past rulings on traditional trade.
- **Medicine**: Rulings on medical treatments (e.g., vaccines, organ transplants) adapt with scientific advancements.
- **Social Changes**: Issues like women’s rights or environmental ethics are addressed within contemporary contexts.
This principle ensures Islamic law remains relevant while rooted in core religious texts (*Quran* and *Sunnah*).
23.
**" العبادة الأصل فيها التوقيف "**
**"In worship, the default principle is that it must be based on divine instruction (tawqeef)."**
Explanation in Arabic:
المقصود أن العبادات لا يجوز ابتداعها أو استحداثها إلا بدليل من القرآن أو السنة، لأنها توقيفية، أي أنها تتوقف على النص الشرعي ولا مجال للرأي فيها
Explanation in English:
This means that acts of worship in Islam must be derived from authentic religious texts (Quran or Sunnah) and cannot be innovated or based on personal opinion. Worship is **"tawqeefi"** (requiring divine authorization), meaning it is only valid if supported by scriptural evidence.
Key Points:
1. **No innovation in worship** – Only what Allah and the Prophet (ﷺ) prescribed is valid.
2. **Rejection of baseless practices** – Any act of worship without evidence is rejected.
3. **Contrast with customs (العادات)** – Unlike worldly matters, where everything is permissible unless prohibited, worship is restricted to what is divinely ordained.
This principle is derived from the Quran and Hadith, such as:
إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ ۖ يَقُصُّ ٱلْحَقَّ ۖ وَهُوَ خَيْرُ ٱلْفَـٰصِلِينَ ٥٧
- **Quran 6:57:** " It is only Allah Who decides ˹its time˺. He declares the truth. And He is the Best of Judges.”"*
- **Hadith (Bukhari & Muslim):**
"مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌّ"
*"Whoever introduces anything into this matter of ours (Islam) that is not part of it will have it rejected."*
24.
**" الإيمان شرط لصحة العبادة "**
**"Faith is a condition for the validity of worship."**
**"الإيمان شرط لصحة العبادة"**
**المعنى:** لا تُقبل العبادة ولا تصح إلا إذا كانت نابعة من إيمان صحيح بالله. فالإيمان هو الأساس الذي تُبنى عليه جميع الأعمال الصالحة، وبدونه تكون العبادة باطلة أو غير مقبولة
**"Faith is a condition for the validity of worship."**
**Meaning:** Worship is neither accepted nor valid unless it stems from true faith in God. Faith is the foundation upon which all good deeds are built, and without it, worship becomes invalid or unacceptable.
**Explanation:**
This principle is a key concept in Islam, emphasizing that **sincere belief (إيمان)** is essential for any act of worship (like prayer, fasting, charity, etc.) to be accepted by Allah. Without correct faith, even outwardly good deeds may lack spiritual value.
This idea is supported by Quranic verses such as:
- **"وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا"**
*"And whoever does righteous deeds, whether male or female, while being a believer—they will enter Paradise..."* (Quran 4:124)
25.
**" لا ثواب إلا بالنية "**
**"There is no reward except with intention"**
Explanation in Arabic:
هذا الحديث يشير إلى أهمية النية في الأعمال الصالحة، حيث لا يقبل الله العمل ولا يثيب عليه إلا إذا كان خالصًا لوجهه الكريم وبالنية الصادقة
Explanation in English:
This saying highlights the importance of intention in righteous deeds. It means that Allah does not accept an action nor reward it unless it is done sincerely for His sake and with a genuine intention.
This concept is derived from the well-known Hadith of the Prophet Muhammad (ﷺ):
**"إنما الأعمال بالنيات، وإنما لكل امرئ ما نوى"**
**"Actions are judged by intentions, and every person will be rewarded according to what they intended."** (Bukhari & Muslim)
26.
**" البراءة الأصلية "**
**"Original Innocence"**
**Explanation in Arabic (الشرح بالعربية):**
البراءة الأصلية تعني الحالة الطبيعية للإنسان التي يكون عليها خاليًا من الذنوب أو الخطايا منذ الولادة. هذا المفهوم موجود في بعض الفلسفات والديانات، حيث يُعتقد أن الإنسان يولد طاهرًا دون إرث من الخطيئة
*Explanation in English:**
"Original Innocence" refers to the natural state of a human being, free from sin or guilt at birth. This concept exists in certain philosophies and religions, suggesting that humans are born pure without inherited sin (unlike the doctrine of "Original Sin" in Christianity).
**Key Contexts:**
- **In Islam:** Humans are believed to be born in a state of **فطرة (Fitrah)**, a pure, innate disposition toward goodness and belief in God.
- **Philosophy:** Some thinkers argue that morality is intrinsic, and corruption comes from society.
27.
**" الاجتهاد لا ينقض بالاجتهاد "**
**"Ijtihad cannot be nullified by ijtihad"**
Explanation in Arabic:
هذا المبدأ يعني أن اجتهاد عالم أو مجتهد لا يُلغى باجتهاد آخر، لأن كل منهما مبني على أدلة شرعية واجتهاد شخصي في فهم النصوص. فلا يُعتبر أحد الاجتهادين صحيحاً والآخر خطأً مطلقاً، بل كل منهما قد يكون مقبولاً في سياقه
Explanation in English:
This principle states that the legal reasoning (ijtihad) of one scholar or jurist cannot be invalidated by another ijtihad, as both are based on Sharia evidence and personal interpretation of religious texts. Neither ijtihad is considered absolutely right or wrong; rather, each may be valid within its own context.
This rule is often applied in Islamic jurisprudence to respect differing scholarly opinions and avoid unnecessary contradiction in legal rulings.
28.
**" العبرة بعموم اللفظ لا بخصوص السبب "**
**"Consideration is given to the generality of the wording, not the specificity of the cause (or reason)."**
Explanation:
- **General Meaning (عموم اللفظ):** The ruling (ḥukm) derived from a Quranic verse or Hadith is applied based on the **general wording** of the text, not just the specific incident or reason behind its revelation.
- **Specific Cause (خصوص السبب):** Even if a verse or Hadith was revealed or spoken due to a **particular event**, its legal application extends to all similar cases unless restricted by evidence.
Example:
The verse about **false accusation (Quran 24:4-5)** was revealed regarding a specific person (ʿĀʾishah عائشة رضي الله عنها in the Incident of the Lie), but its ruling applies **generally** to all similar cases of slander.
Application in Fiqh:
This principle ensures that Islamic rulings remain **universal** and not limited to historical contexts unless specified otherwise.
29.
**" كل ما قطع من حي فهو كميتته "**
**"Anything cut from a living being is considered like its dead (carrion)."**
Explanation:
This is a legal or ethical principle in Islamic jurisprudence, meaning that if a part is severed from a living animal (while it is still alive), that severed part is considered **"maytah" (dead flesh)**, which is generally prohibited for consumption unless properly slaughtered according to Islamic law.
Example:
- If a piece of meat or an organ is cut from a live animal (without proper Islamic slaughter), it is considered **unlawful (haram)** to eat, similar to carrion.
30.
**" كُلُّ مَيْتَةٍ نَجِسَةٌ إِلَّا السَّمَكَ وَالْجَرَادَ "**
"Every dead (animal) is impure except fish and locusts."
**Explanation:**
This is a well-known Islamic ruling derived from the Hadith (sayings of the Prophet Muhammad ﷺ). It means that in Islamic law, the carcass of an animal is generally considered ritually impure (*najis*), with two exceptions:
1. **Fish** – When it dies naturally in water, it remains pure.
2. **Locusts** – Their dead bodies are also considered pure.
**Hadith Sources:**
1. **Regarding Fish & Locust :**
- The Prophet ﷺ said:
**"أُحِلَّ لَنَا مَيْتَتَانِ وَدَمَانِ: الْحُوتُ (السَّمَكُ) وَالْجَرَادُ، وَالْكَبِدُ وَالطِّحَالُ"**
*"Two dead things and two bloods have been made lawful for us: The fish and the locust, and the liver and the spleen."*
*(Sunan Ibn Majah 3314, authenticated by Al-Albani)*
- However, another Hadith clarifies that they are permissible:
**"أُحِلَّتْ لَنَا مَيْتَتَانِ: السَّمَكُ وَالْجَرَادُ"**
*"Two dead things are lawful for us: fish and locusts."*
*(Al-Bayhaqi in *Al-Sunan Al-Kubra*, 19193)*
31.
**" تكره الصلاة في قارعة الطريق إلا في البراري "**
**"It is disliked to pray in the middle of the road, except in open areas (like deserts)."**
Explanation:
- **تكره (disliked):** This indicates that praying in the middle of a road is **makruh** (disapproved but not sinful) in Islamic jurisprudence.
- **قارعة الطريق (middle of the road):** Refers to pathways where people frequently walk, causing disturbance or inconvenience.
- **إلا في البراري (except in open areas):** In deserted or barren lands where there is no traffic or disturbance, praying is not disliked.
Source:
This is a narration found in some Hadith collections, highlighting the etiquette of avoiding disturbances during prayer. A similar meaning is mentioned in **Sunan Ibn Majah (745)** and other books regarding the dislike of praying where people pass by.
عَنِ ابْنِ عُمَرَ، قَالَ نَهَى رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ أَنْ يُصَلَّى فِي سَبْعِ مَوَاطِنَ فِي الْمَزْبَلَةِ وَالْمَجْزَرَةِ وَالْمَقْبَرَةِ وَقَارِعَةِ الطَّرِيقِ وَالْحَمَّامِ وَمَعَاطِنِ الإِبِلِ وَفَوْقَ الْكَعْبَةِ .
It was narrated that Ibn 'Umar said:
"Allah's Messenger prohibited prayer from being performed in seven places: The garbage dump, the slaughtering area, the graveyard, the commonly used road, the bathroom, in the area that camels rest at, and above the Ka'bah."
32.
" جميع الجمادات طاهرة إلا ما تحوّل إلى نتن أو عذرة "
"All inanimate objects are pure except what transforms into something putrid or filthy."
**Explanation:**
In Islamic jurisprudence, all non-living objects (inanimate things) are considered pure by default, unless they turn into something rotten or impure (like feces). This is a general principle in the rules of purity (Taharah) and impurity (Najis).
Key Terms:
- **الجمادات (Inanimate objects):** Non-living things like rocks, metals, etc.
- **نتن (Putrid):** Rotten or foul-smelling substances.
- **عذرة (Filth):** Impurities like excrement or similar waste.
33.
" الاعتبار في تصرفات الكفار باعتقادنا لا باعتقادهم "
**"The consideration of the actions of disbelievers is based on our belief, not theirs."**
Explanation in Arabic:
هذا المبدأ يعني أن أحكام وتقييمات أفعال الكفار (غير المسلمين) في الشريعة الإسلامية تُبنى على الاعتقاد الإسلامي وضوابطه، وليس على معتقدات الكفار أو قيمهم. فما يعتبره الكفار جائزًا أو مقبولًا في دينهم أو ثقافتهم لا يُعتبر بالضرورة مقبولًا في الإسلام، بل يُنظر إليه وفقًا لأحكام الشرع الإسلامي
Explanation in English:
This principle states that the evaluation of the actions of disbelievers (non-Muslims) in Islamic jurisprudence is based on Islamic beliefs and rulings, not their own beliefs or values. What disbelievers may consider permissible or acceptable in their religion or culture is not necessarily deemed acceptable in Islam; rather, it is judged according to Islamic law (Sharia).
Application:
- If a non-Muslim engages in an act that Islam prohibits (e.g., consuming alcohol or usury), it is still considered sinful from an Islamic perspective, even if their own religion permits it.
- Muslims must adhere to Islamic rulings when interacting with or judging the actions of non-Muslims, rather than accepting their standards.
34.
**" الحُكْمُ عَلَى الشَّيْءِ فَرْعٌ عَنْ تَصَوُّرِهِ "**
**"Judgment on a matter is derived from its proper understanding."**
**Explanation
This jurisprudential maxim means that issuing a legal ruling (ḥukm) on any matter requires first comprehending it correctly. One cannot judge something without fully grasping its reality and context. Proper understanding (taṣawwur) is the foundation upon which rulings are based.
**Example:**
- A contract (e.g., sale or interest-based transaction) cannot be deemed valid or invalid without analyzing its terms.
- An act cannot be condemned as disbelief (kufr) or sin without meeting the conditions and understanding the doer’s intention.
35.
**" كل مسكر حرام "**
**"Every intoxicant is haram (forbidden)"** in English.
Explanation
In Islam, any substance that causes intoxication (loss of sobriety or mental impairment) is considered **haram** (forbidden) based on evidence from the Quran and Sunnah. This includes alcohol, drugs, and other intoxicants.
Evidence:
- **Quran (5:90):**
*"O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful."*
- **Hadith (Sunan Abu Dawood):**
عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " كُلُّ مُسْكِرٍ حَرَامٌ وَمَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ حَرَامٌ " .
*"Whatever intoxicates in large quantities, a small amount of it is also haram."*
Thus, Islam prohibits all forms of intoxicants, whether mild or strong.
36.
**" كل مكروهٍ في الصلاة يفوت فضيلتها "**
**"Every disliked act in prayer diminishes its virtue."**
Explanation:
- **"مكروه" (Makrūh)** refers to actions that are discouraged or disliked in Islamic law but are not sinful.
- **"يفوت فضيلتها" (Yafūtu faḍīlatahā)** means "causes the loss of its virtue" or "diminishes its excellence."
This means that performing disliked acts during prayer may reduce its spiritual reward, even if the prayer itself remains valid.
37.
**" كل ما يثبت في الذمة لا يصح الإقرار به "**
**"Once something is legally established as an obligation (debt/liability), it cannot (or does not need to be) formally acknowledged (confessed)."**
**Key Concepts:**
1. **"يثبت في الذمة" (Established as a Liability)**
- **"الذمة"** in Islamic law refers to a person’s
**financial responsibility** (like debts, unpaid dues, or obligations).
- When something is **"ثابت في الذمة"**, it means it is
**legally confirmed** as a debt or duty (e.g., through evidence, contract, or court ruling).
2. **"الإقرار به" (Acknowledging/Confessing to It)**
- **"الإقرار"** is a **legal confession** (e.g., admitting you owe money).
- Normally, confessing to a debt (**إقرار**) is a strong proof in Sharia.
3. **"لا يصح" (Is Not Valid/Not Needed)**
- The rule says: ** If the debt is already proven, a new "confession" is irrelevant or invalid.**
- Example:
- If a court **already ruled** that you owe $1000, you can’t later "confess" to owing $500 — because the original ruling **already fixed** the obligation.
---
**Why Does This Rule Exist?**
- To prevent **contradictions** (you can’t override a proven debt with a new statement).
- To ensure **legal certainty** (once a liability is confirmed, it stays binding unless properly resolved).
---
**Example in Practice:**
🔹 **Scenario 1:**
- A judge rules that **Ahmad owes Zaid $1000** (based on evidence).
- Later, Ahmad says: *"I confess I owe Zaid only $500."*
- **Rule:** His new confession **doesn’t change** the original ruling ($1000 is still owed).
🔹 **Scenario 2:**
- A debt is **not yet proven in court**, but the debtor **confesses** to it.
- Here, **الإقرار (confession) is valid** because there was no prior proof.
---
**Summary:**
- If a debt/obligation is **already legally confirmed **, a later **confession (إقرار)** about it is **invalid or meaningless**.
- This ensures **stability in financial rights** under Islamic law.
Here’s a **real-life analogy** to make this rule crystal clear:
🏛 **Think of it like a Receipt vs. a Verbal IOU**
1. **Situation 1 (Debt Not Yet Proven):**
- You borrow **$1000** from a friend, but there’s **no written proof**.
- Later, you say: *"Yes, I owe you $1000."*
- Here, your **confession (إقرار) is valid**—it legally confirms the debt.
2. **Situation 2 (Debt Already Proven):**
- You borrow **$1000**, and **sign a contract** (or a court rules you owe it).
- Later, you say: *"Actually, I only owe $500."*
- **Rule:** Your new statement **doesn’t cancel the contract/court ruling**. The original **$1000 debt stays binding** unless properly resolved (e.g., paid or forgiven in writing).
**Test Your Understanding:**
*If a judge rules that "X must pay Y $10,000," but X later says, "I only owe $5,000," does X’s statement change anything?*
**Answer:** No! The ruling is final—the **$10,000 remains owed** unless Y agrees to reduce it formally.
38.
** القاعدة الفقهية: "الوَلَدُ لِلْفِرَاشِ "**
"The child belongs to the (marital) bed."**
This principle means that a child is attributed to the husband in a valid marriage, even if there is doubt about paternity or the possibility that the father is someone other than the husband. The rule is derived from the Prophetic hadith:
لْوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الْحَجَرُ
*"The child belongs to the (marital) bed, and the adulterer is to be stoned"*
(Agreed upon by Al-Bukhari and Muslim).
It is applied in disputes over lineage to ensure family stability and protect children's rights.
This principle emphasizes the preservation of family honor and the avoidance of unnecessary social conflicts in Islamic jurisprudence.
39.
**" ما لا يدرك كله لا يترك كله "**
**"What cannot be fully achieved should not be entirely abandoned."**
Explanation:
- It is a proverb emphasizing that even if you cannot accomplish something completely, you should still do what you can rather than giving up entirely.
- Similar English sayings include:
- **"Half a loaf is better than none."**
- **"Something is better than nothing."**
This wisdom encourages persistence and taking partial progress over total abandonment.
40.
" البنية على المدعي و اليمين على من أنكر "**
*"The burden of proof is on the claimant, and the oath is upon the one who denies."
This principle is a fundamental rule in **Islamic jurisprudence (Fiqh)** regarding evidence and legal claims. It establishes who bears the responsibility of proof and how oaths are used in disputes.
---
**1. Breakdown of the Principle**
**A. "البنية على المدعي" (The Burden of Proof is on the Claimant)**
- **Meaning**: The person making a claim (**المدعي**) must provide evidence (**بينة**) to support it.
- **Example**: If someone claims that another person owes them money, they must present proof (e.g., a contract, witnesses, or documents).
- **Islamic Basis**:
- The Prophet Muhammad (ﷺ) said:
**"البينة على المدعي واليمين على من أنكر"**
*"The burden of proof is on the claimant, and the oath is upon the one who denies."*
(Hadith - Reported by Al-Bayhaqi and others, graded as *Hasan*)
- This aligns with the general legal principle that
**the one who alleges must prove**.
**B. "و اليمين على من أنكر" (The Oath is on the One Who Denies)**
- **Meaning**: If the claimant fails to provide sufficient evidence, the defendant (**منكر**, the one who denies) may be asked to take an oath
(**يمين**) swearing that they are truthful in their denial.
- **Purpose**:
- Acts as a religious and moral deterrent against lying.
- Resolves disputes when evidence is lacking.
- **Example**:
- If a person accuses another of theft but has no proof, the accused may be asked to swear by Allah that they did not commit the crime.
- If they refuse to swear, it may be taken as an indication of guilt.
---
**2. Comparison with Western Legal Systems**
This principle is similar to:
- **"Onus probandi incumbit ei qui dicit"** (Latin:
*The burden of proof lies on the one who alleges*).
- In common law, the **"presumption of innocence"** means the prosecution (claimant) must prove guilt, not the defendant.
**Key Difference**:
- In Islamic law, if the claimant lacks evidence, the defendant may be asked to take a solemn oath, which carries religious weight.
- In secular courts, lack of evidence typically leads to case dismissal rather than an oath.
---
**3. Applications in Islamic Law**
This rule applies in various cases, including:
- **Financial disputes** (debts, business transactions).
- **Criminal cases** (theft, slander).
- **Family matters** (marriage, inheritance claims).
**Exception**: In some cases (like *Hudud* punishments for crimes like theft), strict evidence (e.g., witnesses) is required, and oaths alone may not suffice.
---
**4. Importance of the Principle**
- Ensures **justice** by preventing false claims.
- Encourages **honesty** (fear of swearing falsely).
- Prevents **unfounded accusations**.
41.
**" المعدوم شرعًا كالمعدوم حسًّا "**
(*"What is nonexistent legally is like what is nonexistent perceptually"*)
**1. Meaning of the Principle**
- **Legal Nonexistence (المعدوم شرعًا):** Refers to an act, contract, or entity that is invalid under Islamic law (Sharia).
- **Perceptual Nonexistence (المعدوم حسًّا):** Refers to something that does not exist in reality or has no tangible effect.
- **Key Idea:** If Sharia does not recognize something, it is treated as if it never existed, even if it appears to exist in practice.
---
**2. Applications in Islamic Law**
This principle is commonly invoked in the following areas:
**A. Invalid Contracts (العقود الفاسدة)**
- If a contract violates Sharia rules (e.g., selling alcohol, interest-based loans), it is considered **void (باطل)** and has no legal effect.
- **Example:** A *riba* (usury) transaction is treated as if it never happened, and any claimed "debt" from it is unenforceable.
**B. Marriage Annulment (الزواج الباطل)**
- If a marriage contract is invalid (e.g., marrying a mahram relative), it is **null and void** from the beginning, as if it never occurred.
- **Consequence:** No inheritance rights, no requirement for divorce, and children may be considered illegitimate.
**C. False Testimony or False Claims**
- A false oath or fabricated claim has no legal weight, even if it was temporarily accepted by mistake.
**D. Invalid Acts of Worship**
- If a prayer, fast, or Hajj is performed incorrectly (e.g., without wudu), it is deemed **nonexistent in Sharia**, meaning it must be repeated.
---
**3. Comparison with Civil Law Systems**
- Similar to the concept of **"void ab initio"** (invalid from the outset) in Western law.
41.
**" الأصل بقاء ما كان على ما كان "**
*"The default principle is the continuity of what existed as it was"*
---
**Meaning & Concept**
- It means that **the original state of something should be presumed to continue unless there is evidence proving otherwise**.
- This is similar to the Western legal concept of
**"presumption of continuity"** or **"status quo ante."**
- Example: If a person was known to be alive, they are presumed alive until proven dead.
---
**Application in Islamic Law (Fiqh)**
1. **Acts of Worship (عبادات)**
- If an act of worship (e.g., prayer, fasting) was performed correctly, it is presumed valid unless proven otherwise.
2. **Contracts & Transactions (معاملات)**
- If a sale was valid when made, it remains so unless new evidence nullifies it.
3. **Personal Status (أحوال شخصية)**
- Marriage remains valid unless divorce is proven.
- Ownership of property stays with the original owner unless transfer is confirmed.
4. **Custom & Habit (العرف والعادة)**
- If a tradition or custom was followed, it remains the default unless changed.
---
**Similar Legal Maxims**
- In Western law: *"What has been proved continues until the contrary is proved."*
- In Latin: *"Semper praesumitur pro negante"*
(The presumption is always in favor of the one who denies).
- In Islamic law: **"اليقين لا يزول بالشك"**
(*"Certainty is not overruled by doubt"*).
---
**Example Cases**
1. If someone doubts whether they broke their fast, the **default assumption** is that their fast is still valid.
2. If a person’s cleanliness (طهارة) was established, they remain in that state unless they are certain of impurity.
--
**Philosophical Basis**
This principle prevents unnecessary disruption and upholds stability in legal and social matters by requiring **proof for change** rather than assumption.
42.
"** لكل حكمة قاعدة "**
Every Rule Has Its Wisdom"**
---
**1. Theological & Quranic Foundations**
**A. Divine Wisdom in Legislation**
Allah says:
> **"And We did not create the heavens and the earth and what is between them in play. We did not create them except in truth, but most of them do not know."** (Qur’an 44:38-39)
This affirms that **nothing in creation —including divine laws — is arbitrary**.
**B. Human Intellect vs. Divine Decree**
- Some rulings are **taʿabbudī (تعبدي - purely devotional)**, meaning their wisdom is beyond human comprehension (e.g., number of rak'ahs in prayer).
- Others are **maʿqūl al-maʿnā (معقول المعنى - rationally understandable)**, where wisdom is evident (e.g., prohibition of theft to protect property rights).
**Example:**
- **Why pork is forbidden:**
- **Explicit reason:** Allah commanded it (Qur’an
6:145).
- **Possible wisdom:** Health risks (trichinosis), ethical treatment of animals, or spiritual purity.
43.
"** العبرة في العقود بالمقاصد والمعاني لا بالألفاظ والمباني "**
**"In contracts, consideration is given to the intentions and meanings, not to the words and structures."**
Examples:
1. **Oral vs. Written Agreements**
- If two parties verbally agree to a sale (e.g., "I’ll sell you my car for $10,000") but later dispute the terms, the court will examine their **actual intent** rather than insisting on a written contract.
2. **Ambiguous Wording**
- A contract states, "I lease you my land for farming," but the parties intended it for **both farming and livestock grazing**. The court will consider their **true purpose** rather than the limited wording.
3. **Hidden Conditions**
- A seller says, "I sell you this house," but secretly intends to retain ownership of the garden. Since the buyer was unaware, the **apparent meaning** (full sale) prevails over the hidden intent.
4. **Mistakes in Terminology**
- A contract mistakenly uses the word "gift" (هبة) when the parties meant "loan" (قرض). The judge will rule based on their **actual agreement**, not the incorrect term.
Key Principle:
Islamic jurisprudence (**Fiqh**) avoids strict textualism to prevent injustice. If the **underlying purpose** is clear, even informal or poorly worded contracts remain valid. This aligns with the Quranic principle:
**"Do not consume your property among yourselves unjustly" (Quran 2:188).**
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