Islamic Jurisprudence [FIQH]

Fiqh, the term for Islamic jurisprudence, is a process by means of which jurists derive sets of guidelenes, rules and regulations from the rulings laid down ... JumptonavigationJumptocontent IslamicJurisprudence[FIQH]  Fiqh,thetermforIslamicjurisprudence,isaprocessbymeans ofwhichjuristsderivesetsofguidelenes,rulesandregulations fromtherulingslaiddownintheQur'anandtheteachingsand living exampleoftheProphetMuhammad(pbuh),theSunnah.Over thecenturies,thesehavebeenformulatedandelaboratedupon bysuccessivegenerationsoflearnedjurists,throughinterpretation, analogy,consensusanddisciplinedresearch. • IslamicJurisprudence[FIQH] • BasicTermsinFiqh[IslamicJurisprudence] • MainSchoolsofIslamicJurisprudence • IslamicJurisprudenceandFinance • IslamicFiqhAcademy  IslamicJurisprudence[FIQH] Islamicjurisprudencemaybedefinedasaprocessbymeansofwhichjuristsderivesetsguidelines,rulesandregulations(theShari'ah)fromtheprinciplesoftheQur'anandtheSunnah.Overthecenturies,thesehavebeenformulatedandelaborateduponbysuccessivegenerationsoflearnedjurists,throughinterpretation,analogy,consensusanddisciplinedresearch. WhiletheprinciplesoftheQur'anandtheSunnaharepermanent,itisthenatureofIslamicjurisprudencetofacilitateforhumanbeingstheapplicationofthoseprinciplestotheiractivitiesanddealings. TheuniversalityandpermanenceofIslamasacivilisationareintrinsicallylinkedtothefactthattheQur'anandtheSunnahhaveintroducedgeneralprinciplesandguidelines.ThesegiveMuslimstheopportunitytodeveloppracticalsolutionsinordertoregulatetheircontinuouschangingenvironment.BesidestheQur'anandtheSunnah,thesourcesoflawinIslamareqiyas(analogy),ijma'(consensus)andijtihad(disciplined,academicresearch). EarlyShari’ah Earlyshariahhadamuchmoreflexiblecharacter,andmanymodernMuslimscholarsbelievethatitshouldberenewed,andthattheclassicaljuristsshouldlosespecialstatus.Thiswouldrequireformulatinganewfiqhsuitableforthemodernworld,e.g.asproposedbyadvocatesoftheIslamisationofknowledge,andwoulddealwiththemoderncontext. BacktoTop BasicTermsinFiqh[IslamicJurisprudence] EXTRACTSFROM‘STUDIESINUSULULFIQH'BYIYADHILAL FIQH Linguistically,Fiqhimplieshavingknowledgeindepth.  Asajuristicterm,Fiqhhastwomeanings: A.HavingtheknowledgeoftherulingsofShariah(IslamicLaw)whichareextractedfromthelegislativesources.Asanexample,aFaqihwouldknowtherulingfortheissueofabortion;inaddition,hewouldknowhowandfromwherethisrulingwasextracted. B.AlltheIslamiclaws.ThisdefinitionissynonymoustothetermShariah. USULALFIQH UsulalFiqhisthecollectionofprinciplespertainingtothemethodologyfortheextractionofFiqh.TheconceptofUsulalFiqhiscomparabletoadheringtoamethodologywhenconductingascientificexperiment.Similarly,adheringtoamethodologyinderivingFiqh(rulings)isreferredtoasUsulalFiqh.ThismethodologyprovidesawayforapersontoderiveIslamicrulingsfromthelegislativesourcesinIslam.ThecollectionofprinciplesrelatedtoUsulalFiqhismany: A.LegislativeSources:AdoptingspecificsourcestoderivelawsisamajorsubjectinUsulalFiqh.TheQuran,Sunnah,IjmaasSahabah(consensusofthecompanions),andQiyas(analogicaldeduction)arefoursourcesinIslam,whichareacceptedbyalmostallofthescholars.However,thereareotheradditionalsourcessuchasMaslahaalMursalah(benefit)orIjmaalUmmah(consensusoftheUmmah),whicharenotwidelyaccepted. B.ArabicLanguage:WithintheArabiclanguage,therearerulesforunderstandingthestructureofanAyahorHadith.TherulesofgrammarintheArabiclanguagedefinethemeaningoftheAyahorHadith.Therefore,understandingtherulesofgrammarandtheirapplicationisoneuseoftheArabiclanguageinUsulalFiqh. C.InterpretingthetextofQuranandSunnah:UnlessthetextoftheQuranandSunnahiscorrectlyunderstood,norulingcanbededucedfromit.ThelinguisticstructureofthetextinQuranandSunnahvariesfromonestyletoanother.Someexamplesoftheselinguisticstylesare:Thanniy(speculativetext),Qatai(definitivetext),Amm(generaltext),Khass(specifictext),Haqiqi(literaltext),andMajaazi(metaphoricaltext).TherulestodistinguishanddifferentiatebetweenthesestylesisanimportantsubjectinUsulalFiqh. AnotheressentialaspectinvolvedininterpretingthetextoftheQuranandSunnahareissuessurroundingabrogationofrulingsfromtheQuranandSunnah.Thestudyofabrogationinvolvesissuessuchas,whatconstitutesabrogation,howtounderstanditinrelationtootherAyahsorAhadith,andhowtoreconcilethesedifferences.SomeMuslimsclaimthereisnoneedforUsulalFiqh,thinkingonecandirectlygotothetextoftheQuranandSunnahandderivelaws.SuchaclaimreallyillustratestheignoranceinunderstandingIslam.Itisimpossibletoderivelawswithoutbeingequippedwiththenecessarytools.ThesetoolsenableustounderstandthetextoftheQuranandSunnah,andwithoutunderstandingthetext,onewouldnotbeabletoextractlaws.Asanexample,withoutbeingawareoftherulesofArabicgrammarforinterpretingthetextofQuranandSunnah,onewouldnotbeabletodifferentiatewhetherthecommandintheAyahorHadithforacertainactionisHaram(forbidden)orMakruh(undesirable).Therefore,UsulalFiqhisadefiniteprerequisitetoderiverulings. SincerulingsarederivedbasedonUsulalFiqh,avariationinUsulalFiqhmayresultindifferentrulings.Thisisoneofthereasonsthattheremightexistmorethanonerulingonsomeissues.TheendproductofUsulalFiqhisShariah(orFiqh).ThedifferencebetweenUsulalFiqhandShariahisthatthelatterisconcernedwiththerulingsrelatedtoouractions,andUsulalFiqhisconcernedwiththemethodologyappliedtodeducesuchrulings. SHARIAH  ThelinguisticmeaningofthewordShariahisanon-exhaustivesourceofwaterfromwhichpeoplesatisfytheirthirst.Thus,thelinguisticsignificanceofShariahisthattheIslamiclawsareeffectivelyasourceofguidance.Aswateristhefundamentalbasisforlife,theIslamiclawsareanessentialsourceforguidinghumanlife.ShariahiscomposedofallthelawsderivedfromthelegislativesourcesofIslam.Theselawsarenotjustlimitedtoareascoveringmarriageordivorce;rather,theIslamiclawscovereveryactionperformedbyanindividualorasociety.ThetermShariahisalsoasynonymforFiqh. TheApplicationofShariahisnotonlylimitedtoareascoveringdivorceormarriage.ItcoverstherelationshipbetweenManandAllah(swt),ManandHimself,andManandMan.Inaddition,tothemethodforapplyingtheserules,implementinganyrulerequireshavingtheknowledgeofthesituation,therule,andthemethod.Asanexample,thereisageneralprincipalinIslamthatathief'shandshouldbecutoff.However,iftheindividualstealsfoodwhilehungry,thenthisgeneralprincipalisnotappliedinthisparticularsituation.Consequently,theknowledgeofhowandwhentoapplyaruleisobligatory. AmisapplicationoftheShariahisapplyingtheIslamiclawsrelatedtoHudud(punishment)whileatthesametimeimplementinganeconomicsystembasedoncapitalism.IslamiclawsrelatedtopunishmentwererevealedtoprotectthesocietyinwhichIslamisbeingapplied. TheimplementationoftheIslamicrulesrelatedtotheeconomynecessitatestheimplementationoftherulesofZakah,Nafaqah,andAl-Jizyah,whichinturnmeanstheimplementationoftheeconomicsystem.TheexecutionoftheeconomicsystemrequirestheimplementationoftheIbadaah,socialsystem,rulesrelatedtothePeopleoftheBook,Islamicforeignpolicy,andrulesrelatedtotheKhalifahalltogether.TheIslamicsystemisinter-connected;oneparthelpstheimplementationoftheotherpart. HUKUMSHARII ThetextofbothQuranandSunnahaddressmanytopicssuchas,storiesofpreviousUmmahs,theDayofJudgment,andothers.However,thetextwhichspecificallyaddressesouractionsofwhattodoorwhatnottodoisreferredtoasHukmSharii.ThetermHukmSharii,inArabic,meanstheaddressoftheLegislatorrelatedtoouractions. TypesofHukmSharii NotallcommandsinthelegislativesourcesareFard(compulsory)orHaram(prohibited).TheruleswhichareusedtodifferentiatethetypesofHukmShariiareagainrelatedtoUsulalFiqh.Inreality,theHukmShariicanbeunderstoodinfivegeneralways. A.Fard(compulsory):Iftherequesttodoanactionisdecisive(TalabJazim)thenitisaFardorWajib;bothhavethesamemeaning. BHaram(prohibited):IftheinstructionisconnectedwithadecisivecommandofrefrainingfromanactionthenitisHaram. C.Mandub,SunnahorNafilah(recommended):Iftheinstructiontodoanactionisnotfirm,thenitisconsideredMandub,Theonewhoperformsitispraisedandrewarded;however,theonewhoabstainsfromitisneitherblamednorpunished. D.Makruh(disliked):Iftheinstructionofrefrainingfromanactionisnotfirm,thenitisconsideredMakruh.Theonewhoabstainsispraisedandrewardedwhiletheonewhodoesitisneitherpunishednorblamed. F.Mubah(permissible):Ifthechoicetodoornottodoanactionisleftuptotheperson,thentheactioniscalledMubah.Onewillneitherberewardednorpunishedforanactionfallingunderthiscategory. DoestheShariahApplyonNon-Muslims? 'WehavesentyoubutasaMessengertoallmankind,givingthemgladtidings,andwarningthemagainstsin,butmostmenknownot.'[Saba:107] Allah(swt)says: Wehavesentyounotbutasamercyforallcreatures.'[Al-Anbiyya:1071] TheseAyahareveryclearthattheProphet(saaw)wassentforthewholeofhumanityandnotjustfortheMuslims.Furthermore,theProphet(saaw)appliedIslamonthenon-MuslimsintheIslamicState.Thus,thenon-MuslimsweresubjectedtothesameIslamicSystemofruling,economics,punishments,andjudicialprocessesasMuslimswerewithoutanydiscrimination.However,theperformanceofprayer,fasting,etc.,areonlyacceptedfromtheMuslimssincetheprerequisiteforperformingtheseactsofIbadah(worship)istobeaMuslim.Finally,basedonIslam,theNon-Muslimsareallowedtopracticetheirownreligion,marital,anddivorceaffairsaccordingtotheirbeliefs.Furthermore,theyaretreatedinthemattersoffoodandclothingaccordingtotheirreligion,withintherulesoftheShariah. DALEEL Linguistically,Daleelmeansaproof,indication,oranevidence.Asaterm,Daleelmeansthesourceorevidenceforathought,concept,oraruling.AnylaworrulingmusthaveaDaleel,whichcanbefromQuran,Sunnah,orasource,whichQuranandSunnahdirectedustoadopt. StructureofaDaleel ADaleelisanevidenceforanopinion,concept,ruling,orathoughtfromIslam.TherearetwoaspectsrelatedtoanyDaleel,Riwayah(reportage)andDalalah(meaning).TheRiwayahcoversissuesrelatedtohowtheinformationwasrelayedtous,whichincludesthenumberandtheintegrityofreporters.TheDalalahisrelatedtothemeaningofthetextintheDaleel. AnyAyahfromtheQuranorHadithMutawatirisconsideredQatai(conclusive)initsRiwayah(report).TheQataiinRiwayahimpliesthattheevidenceisauthenticwithoutanyshadowofdoubt.IfthetextofQuran,HadithMutawatirorHadithAhadisclear,specific,andhasonlyonemeaning,thenitisconsideredQatai.ThetextofaQataiDaleelhastohaveonlyonemeaningandcannotbeopentoanyotherinterpretation. QURAN QuranisderivedfromthewordQara'a,whichmeanstoreadorrecite. Theterm“inArabic”referstothelanguageoftheQuran,nottoitsscopeoritsideasbecauseQuranaddressesallArabsandnon-Arabs.TherulesofQuranareuniversalandnotrestrictedtooneethnicgrouporaspecificareaortime. SUNNAH Sunnah,linguistically,meansapathoraway.Asajuristicterm“Sunnah”hasdifferentmeaningstovariousdisciplinesoftheIslamicculture.SunnahreferstoallthatisnarratedfromtheProphet(saaw),hisacts,hissayings,whateverhehastacitlyapproved,andallthereportswhichdescribehisphysicalattributesandcharacter.SunnahthusreferstoanothersourceofShariahalongwiththeQuran. HADITHorAHADITH AhadithistherecordoftheSunnahconveyingthesayings,actions(deedsandpractices),ortheapprovalsoftheProphet(saaw).DifferenttypesofAhadithexistduetothemethodoftransmission,numberofreportersineachclass,andtheauthenticityoftheHadith. RELATIONSHIPBETWEENQURANANDSUNNAH HukmShariiaretherulingsofAllah(swt)addressingouractions.Theserulingsarederivedfromcertainsources.ThesourceswhichareusedtoextractrulingshavetobebasedonAdillaQataiya(Decisiveevidences).Asanexample,tohaveIjmaasSahabah(ConsensusoftheCompanions)asasourcetoextractlaws,theconceptofIjmaasSahabahmustbebaseduponQataiDaleel.Thus,eventhoughnotallthelawsextractedfromIjmaasSahabahhavetobeQatai,theconceptitselfmustbe.ThefoursourcesofHukmSharii,Quran,Sunnah,IjmaasSahabah,andQiyaswillbediscussedrespectively.Thesesourcesareagreeduponbythemajorityofthescholars. Quran UsingQurantoextractrulingsindicatesadherencetotheMessage.TherearemanyAyahintheQuranwhichstatethattheQuranisasourceofruling,guidanceandknowledge. Wehavesentdowntoyouthebookintruth,thatyoumayrulebetweenmen,asguidedbyAllah,sobenot(used)asanadvocatebythosewhobetraytheirtrust.'[An-Nisa:105] Sunnah SunnahisalegislativesourcealongwiththeQuran,andtheQurancannotbeunderstoodwithouttheapplicationofSunnah. Ijma IjmaistheverbalnounoftheArabicwordAjmaa,whichhastwomeanings: 1)todetermine 2)toagreeuponsomething. TherearemanytypesofIjmadiscussedinthebooksofUsulalFiqh.Someofthesebeing,IjmaalUmmah,IjmaalMujtahideen,IjmaahielBayet,IjmaalMadinahandljmaasSahabah. Qiyas ThelinguisticmeaningofQiyasismeasurement.AsajuristictermQiyasistheextensionofaShariahrulingfromanoriginalcasetoanewcasebecauseoftheequivalenceofthecausesunderlyingthem(lila). TherearespecificguidelinesandrequirementsforQiyasexplainedinthebooksofUsulalFiqh.OnesuchguidelineisthatthereshouldbenoexistingrulingfromtheQuran,Sunnah,andIjmaasSahabahforthenewcase. SomeoftheotherrequirementsforQiyasarethattheoriginalrulinghastobefrom Quran,Sunnah,andIjmaasSahabah,notfromanotherQiyas.Inaddition,thetextsoftheQuran,Sunnah,andIjmaasSahabahmustcontainthejustificationfortheruling.WecannotuseourAql(intellect)tocomeupwithacause(lila). ISTIHSAN Istihsanliterallymeanstoapproveortodosomethingpreferable.Asajuristicterm,IstihsanisdefinedasshiftingfromoneQiyastoanotherQiyasduetoareasonorsuspendingaQiyasforareason.AMujtahidmaytakeintoconsiderationanyoftheseoptions. A.IstihsanbyQiyas-switchingfromarulingofQiyastoanotherrulingofQiyas duetoastrongerreason. B.Istihsanbynecessity-shiftingtoanotherQiyasduetonecessity. C.IstihsanbySunnah-CancelingtheQiyasduetoacontradictioncausedbythe Hadith D.IstihsanbyIjmaasSahabah-cancelingarulingfromQiyasduetoa contradictioncausedbytheIjmaasSahabah MASLAHAALMURSALAH Literally,Maslahameansbenefitorinterest.AsajuristictermMaslahaMursalahreferstoacceptingpublicinterestintheabsenceofrulingregardinganissuefromtheQuranorSunnah. TypesofMaslahaAlMursalah A.Maslahacanceledbythetext-Maslaha(interest)whichiscanceledduetoa rulingfromthetext.  B.MaslahaapprovedbytheShariah-BenefitwhichtheShariahdoesn'tforbid.  C.AdoptingMaslaha(benefit)inanactionforwhichthereisnorulingfromQuranandSunnah. ThereisnodebateamongsttheUlemaonthefirsttwotypesofMaslahaalMursalah.ButthereisdisagreementregardingthethirdtypeofMaslaha.Somehaveaccepteditwithinspecificrequirementswhileothershaverejecteditoutright. IJTIHAD IjtihadisderivedfromtherootwordJahada.Linguistically,itmeansstrivingorselfexertioninanyactivitywhichentailsameasureofhardship.Asajuristicterm,Ijtihadmeansexhaustingallofone'seffortsinstudyingaproblemthoroughlyandseekingasolutionforitfromthesourcesofShariah. ApersonwhoperformsIjtihadisaMujtahid(pl.mujtahideen);whereas,apersonwhoknowstherulesofShariahindetail,butisunabletoextractrulesdirectlyfromtheirsources,isnotaMujtahidbutratheraFaqih,Mufti,oraQaadi. ThetextofQuranandSunnahwhichareQatai(conclusive)inmeaningprovideonlyoneunderstanding.AnyIjtihadonthesetypesoftextwillrenderonlyonemeaning.ThetextsrelatedtoissuessuchasRibaormurderareclearintheirprohibitionofthesethings. NoMujtahidcanclaimthatRibaormurderisallowedbecausethetextonlyoffersonemeaning.Finally,hemusthaveacomprehensiveknowledgeoftheissueonwhichIjtihadisbeingperformed.Toextractanyrulingonehastounderstandthesubjectthoroughly.IftheMujtahiddoesn'tunderstandanissue,heisnotallowedtodoIjtihadregardlessofwherehelives.Tounderstandtheissue,theMujtahidcangotoexperts.Forinstance,theremightbeanissueingeneticengineering.Tounderstandtheprocessofgeneticengineering,theMujtahidcangotoanexpertinthisfield.Therefore,thesecriteriaareenoughtoqualifyonetodoIjtihad,anditisincorrecttosaythateachissuerequirestheMujtahidtoresideinthatenvironment.TheMujtahidcanresideanywhereanddoIjtihadaslongasheisfamiliarwiththeissuebeingdealtwith.IftheMujtahidisnotfamiliarwiththeissue,heisnotallowedtodoIjtihad,eveniftheissueoccursinthesameenvironmentthattheMujtahidisresidingin. REASONSFORDIFFERENCESOFOPINIONSAMONGTHEMUJTAHIDEEN ThewordMadhabmeans“schoolofFiqh”.ThefollowingaresomeofthereasonsfortheexistenceofMadhahib(schoolsofFiqh): DifferencesintheLegislativeSources A.CriteriainevaluatingtheSunnahOneMujtahidmayconsideracertainHadithauthenticwhileothersmaynot.ThisisduetotheirdifferencesinthecriteriaforjudgingtheauthenticityoftheHadith. B.DifferencesintheSahabah's(raa)opinionsasindividuals.SomescholarsacceptedtheopinionofoneSahabiasalegislativesource,whileotherstreatedtheSahabah(raa)asMujtahidswhoseindividualopinionswerenotlegallybinding. C.DifferencesinthepracticeofQiyas.SomescholarspracticedQiyaswhileotherspracticedIstihsan D.DifferencesinIjma(ConsensusofOpinion)SomescholarsusedIjmaas-Sahabah,whileothersusedIjmaAhlil-Madinah(PeopleofMadinah),IjmaAl-Mujtahideen,andvariousothertypesofIjma. E.DifferencesinotherlegislativesourcesSomeScholarsusedMaslahaMursalahwhileothersdidnot.Thiscontributedtomoredifferencesamongthescholars. Differencesininterpretingthetextitself A.LiteralistsSomescholarstooktheliteralunderstandingofthetext,meaningthattheytookthetextatitssurfacevalue,refusingtotakedeeperunderstandings.SomeofthesescholarswerecalledZahiris,orthosewhotookonlytheapparentmeaningsofthetexts. B.ThosewhosawhiddenmeaningsinthetextInadditiontotheapparentmeaning,someScholarstookdeeperandimplicitmeaningsinthetexts. DifferencesinMethodologyofUsul-Fiqh Thereweredifferencesininterpretingtheformsandtypesofcommands.Forexample,intheHadithregardingthebeard,thereisadifferenceofopinionamongtheScholarsregardingwhethertheHadithindicatesFard,Mandub,orMubahcommands. DifferencesinUnderstandingtheArabicLanguage ThismaybeduetoadifferentunderstandingoftheArabictextwhereitoffersmorethanonemeaning. BacktoTop MainSchoolsofIslamicJurisprudence Theschoolsoriginatedindifferentplacesandithadsomeimpactontheirdecisionsandmethods. IntheearlyIslamicperiodstheGovernorswouldappointqadistojudgethesubjectsoftheirnewlyacquiredterritories.TheyhadtobasetheirdecisionsontheQur'anandactaccordingtowhattheyknewtobetheSunnah(sayings,teachingsandpracticesoftheProphetMuhammad),butwhennoneofthesesourceswereavailable,theyhadtojudgethemselves,whateverseemedrighttothempersonally.Thisusuallyincludedconsiderationsofwhatwascustomaryinthearea.Judgmentbasedonownopinionbecamecommonpracticeoftheearlyjurists,andasystemoflogictosupportthedecisionswasbeingformed.  TherearedifferentapproachestothemethodologyusedinfiqhtoderiveshariafromtheIslamicsources.Themainmethodologiesare: ThefourclassicalSunnischoolsare,inchronologicalorder:theHanafischool,theMalikischool,theShafi'ischoolandtheHanbalischool.TheyrepresentthegenerallyacceptedSunniauthorityforIslamicjurisprudence.  OtherschoolsaretheZaidi,Jafari,Zahiri,SufianAl'thawree,SufianbinO'yayna,LaythbinSa'ad,TabariandQurtubi. Jafarifiqh,ortheShi'ahfiqh ThefourclassicalschoolsofSunniIslam Thefourschools(orMahdab)ofSunniIslamareeachnamedbystudentsoftheclassicaljuristwhotaughtthem.TheSunnischools(andwheretheyarecommonlyfound)are Hanafi(Turkey,Pakistan,theBalkans,CentralAsia,Indiansubcontinent,Afghanistan,ChinaandEgypt) Maliki(NorthAfrica,theMuslimareasofWestAfrica,andseveraloftheArabstatesofthePersianGulf) Shafi'i(Arabia,Indonesia,Malaysia,Maldives,Egypt,Somalia,Eritrea,Ethiopia,YemenandsouthernpartsofIndia) Hanbali(Arabia). Thesefourschoolssharemostoftheirrulings,butdifferontheparticularhadithstheyacceptasauthenticandtheweighttheygivetoanalogyorreason(qiyas)indecidingdifficulties. TheHanafischool wastheearliestfoundedunderthejuristImamAbuHanifa(700-768),whoserealnamewasNu'manibnThabit,wasborninthecityofKufa(moderndayIraq).TheHanafischoolbaseditsrulingslargelyontheresultsoflogicdeductionofitsscholars.  TheMalikischool wasfoundedunderImamMalik(713-797),whoserealnamewasAbuAbdullahMalikbinAnas,inMadinahwhichreflectstheorigininitsdecisionstoo.TheMalikischoolruledheavilyinfavourofthepracticeofthelocalcommunityofMadinah,wheretheimmediatedescendantsoftheProphetMuhammad'sfollowerslived.  TheShafi'ischool wasfoundedunderImamAsh-Shafi'i((767-820)whowasthefirstonetosystematiseIslamiclaw.Originally,hestudiedbothinIraqandinMadinah,butdisagreedwiththemethodologyofthoseolderschools,infavouroftheTraditionists,butdidnotfullyaccepttheirideaseither.Inhistractate,the"Risala",balancingthetwotrends,helaiddownthesourcesofLaw,Usulal-FiqhandhissystemhadbecomethebasisofIslamicjurisprudencethatwassubsequentlyusedbyalltheschools.Hefixedthefourcomponents(inorderofpriority)tobe: A.TheQur'an B.TheSunnahoftheProphetMuhammad C.Ijma(consensusoftheUmma-Muslimcommunity) D.Qiyas,(reasoningbyanalogy),butalsoistihsan.  TheHanbalischool wasfoundedunderImamAhmadIbnHanbal(781-856),whohadfollowedShafi'ischoolmethodwithevergreateremphasisontheahadith,avoidingreasoningasfaraspossible,butnotcompletelydenyingit.Thedifferencebetweentheschoolsisprimarilyinthe TheschoolofShi'ahIslam: TheJaferiorJa'farischool(Iran,Iraq,Azerbaijan,Lebanon,Bahrain,Pakistan,IndiaandpartsofAfghanistanandSaudiArabia)isassociatedwithShi'ahIslam.ThoughtheShi'ahImamiaisalsocalledJafariah,thisdoesnotmeanthatthesolesourceoftheShi'ahFiqhisImamJafar(700-768).Itismixedwithothers.TheJafariahMadhabiscomposedofFiqhfromotherpeoplesuchasQumi,TousiandQulani. ImamJafaralsomadegreatcontributionstoFiqhandHadith.TheFiqhofImamJafarisconsideredtobeoneoftheFiqhfromtheSunnah. The fatwas,ortimeandspaceboundrulingsofearlyjurists,aretakenrathermoreseriouslyinthisschool,duetothemorehierarchicalstructureofShi'ahIslam,whichisruledbythe Imams.Buttheyarealsomoreflexible,inthateveryjuristhasconsiderablepowertoalteradecisionaccordingtohisopinion.TheJafarischooluses'aql"intellect"insteadofqiyasintheSunnischools,whenestablishingIslamiclaws. BacktoTop IslamicJurisprudenceandFinance  “InIslam,finance,likealldomainsofhumanactivity,isregulatedbyasetofguidelinesandrulesprimarilyintroducedbytheQur'anandSunnah.”Then,accordingtoDrOsamaMohamedAli,aneminentIslamicjurist,“Theseweresubsequentlyelaboratedanddevelopedbyqualifiedjurists;hencetheimportanceofjurisprudenceinthisspecificarea.” SinceIslamintroducedgeneralconcerningthesubjectoffinancecenturiesago,contemporarylegislatorsareresponsiblefororganisingthisareaofhumanactivitybyinterpretingthoseprinciplesandfindingpracticalapplicationsfortheminthemoderncontext.ItisonlyinthismannerthattheywillbeabletoestablishtherelevanceoftheguidelinessetoutintheQur'anandtheSunnah. AlsoseeShari'ahRulingsinIslamicFinance IslamicFiqhAcademy TheIslamicFiqhAcademyisanAcademyforadvancedstudyofIslambasedinJeddah,SaudiArabia.ItwascreatedatthedecisionofthesecondsummitoftheOrganisationoftheIslamicConference(OIC)1974andinauguratedinFebruary1988. 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