The best that man preoccupies himself with is knowledge of the lawful and the unlawful regarding rulings, and knowing the valid from the invalid regarding actions; it is the science of fiqh that has taken it upon itself to elucidate that. Many of the early scholars wrote so many books in this field that it is almost impossible to count; including exhaustive works, abridged works, commentaries,and research papers focusing on main issues as well as branch issues. The Islamic library still needs to grow, which is this book’s point of departure; it covers the main fiqh issues along with their evidences from the Noble Book and the Purified Sunnah, and the authors have also added whatever wisdoms can be gleaned from each ruling. The wording is clear and concise and the numerous headings and subheadings make it very easy for the reader to navigate the various topics and issues.
Al-Fiqh Al-Manhaji: A Systematic Manual According To The Madhhab of Imam Ash-Shafi’i
RM78.00
Frequently Bought Together
| Weight | 0.80 kg |
|---|---|
| Dimensions | 25 × 17.5 × 1.5 cm |
| Author | |
| Binding | Paperback |
| ISBN | 9789811870897 |
| Pages | 272 |
| Publisher | Nawa Books |
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A Critique Of The Ruling Of Al-Taqlid (Dar ar Arqam)
Abu Dāwūd stated that Aḥmad said to him, “Do not make taqlīd of me, nor Mālik, al-Shāfiʿī, al-Awzāʿī or al-Thawrī; rather take from where they took.” [Masāʾil al-Imām Aḥmad (pp.276-277).
Nawāb Ṣiddīq Ḥasan Khan relays, “He was the judge of the congregation, the shaykh of al-Islam, the muhaqqiq, the ʿallāmah, the imām, the sulṭān of the ʿulamā, the imām of the world, the seal of the ḥuffāẓ (i.e. major ḥadīth scholars) without dispute, the proof for debaters, the supreme in isnād and the foremost within the domain of al-ijtihād. […] He did not see one similar to himself, and those who saw him did not see his likeness in knowledge and piety, and in standing for the truth with strength of character and preciseness of tongue. […] He gained proficiency within all the rational and textual sciences. This was to the point that he reached the apex of human understanding, his power of examination was acceded to by both friend and foe, his excellence in the sciences of ijtihād was acknowledged, and [he became] the one to clarify the matters of subtlety within the religion. […] From his works is Nayl al-Awṭār Sharḥ Muntaqā al-Akhbār of Ibn Taymiyyah, in four volumes. The eye of time has not been adorned with its likeness in examination, nor has the entirety of time granted its similitude in attention to the smallest of detail.” [Summarised extracts from his biography in al-Tāj al-Mukallal (443-449)]
The author states, “One of the researching scholars amongst the people of knowledge requested me to compile a treatise for him that would contain affirmation of the truth regarding al-taqlīd, as to whether it is permissible or not, in a manner that no doubt would be left after it nor objection to it would be accepted. Since the questioner is one of the eminent scholars, the response will be in the manner of ilm al-munāẓarah (the science of dialectics).”
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