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How is one to wade through the apparent welter of irreconcilable primary Islamic sources? What is one to do when faced with opposing practices of the Prophet (Sallallahu Alayhi Wa Sallam) on the same issue? When is a practice deemed necessary or recommended? These are some of the topics discussed in usul al-fiqh. Loosely translated as principles of Islamic jurisprudence, usul al-fiqh is the legal theory which underpins Islamic positive law and practical ethics. The book Usul ash-Shashi is an isagogic opuscule on legal theory according to the Hanafi School of Law. It is widely favoured and accepted in the darse niazmi syllabus of South Asian seminaries and their sister institutions outside of the Asian Subcontinent despite little being known of its author. The translation will appeal to a wide readership in particular to elementary students of Islamic law and to those that are interested in legal theory.

How is one to wade through the apparent welter of irreconcilable primary Islamic sources? What is one to do when faced with opposing practices of the Prophet (Sallallahu Alayhi Wa Sallam) on the same issue? When is a practice deemed necessary or recommended? These are some of the topics discussed in usul al-fiqh. Loosely translated as principles of Islamic jurisprudence, usul al-fiqh is the legal theory which underpins Islamic positive law and practical ethics. The book Usul ash-Shashi is an isagogic opuscule on legal theory according to the Hanafi School of Law. It is widely favoured and accepted in the darse niazmi syllabus of South Asian seminaries and their sister institutions outside of the Asian Subcontinent despite little being known of its author. The translation will appeal to a wide readership in particular to elementary students of Islamic law and to those that are interested in legal theory.

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Text: English, Persian (translation)

Wael B. Hallaq is already established as one of the most eminent scholars in the field of Islamic law. In his latest book, he traces the history of Islamic legal theory from its beginnings until the modern period. The book is the first of its kind in organization, approach to the subject, and critical apparatus, and as such will be an essential tool for the understanding of Islamic legal theory in particular and Islamic law in general. Its accessibility of language and style guarantees it a readership among students and scholars, as well as anyone interested in Islam and its evolution.

Wael B. Hallaq is already established as one of the most eminent scholars in the field of Islamic law. In his latest book, he traces the history of Islamic legal theory from its beginnings until the modern period. The book is the first of its kind in organization, approach to the subject, and critical apparatus, and as such will be an essential tool for the understanding of Islamic legal theory in particular and Islamic law in general. Its accessibility of language and style guarantees it a readership among students and scholars, as well as anyone interested in Islam and its evolution.

Aron Zysow's 1984 PhD dissertation, "The Economy of Certainty," remains the most important, compelling, and intellectually ambitious treatment of Islamic legal theory (usul al-fiqh) in Western scholarship to date. It continues to be widely read and cited, and remains unsurpassed in its incisive analysis of the fundamental assumptions of Islamic legal thought. Zysow's important work is published here in full, for the first time, with updated references and some further reflections by the author. Zysow argues that the great dividing line in Islamic legal thought is between those legal theories that require certainty in every detail of the law and those that will admit probability. The latter were historically dominant and include the leading legal schools that have survived to our own day. Zahirism and, for much of its history, Twelver Shi'ism, are examples of the former. The well-known dispute regarding the legitimacy of juridical analogy is only one feature of this fundamental epistemological division, since probability can enter the law in the process of authenticating prophetic traditions and in the interpretation of the revealed texts, as well as through analogy. The notion of consensus in Islamic legal theory functioned to reintroduce some measure of certainty into the law by identifying one of the competing probable solutions as correct. Consequently, consensus has only a reduced role in those systems that reject probability. Another, more radical, means of regaining certainty was the doctrine that regarded the legal reasoning of all qualified jurists on matters of probability as infallible. The development of legal theories of both types was to a large extent shaped by theology and, most significantly, by Mu'tazilism, and subsequently by Ash'arism and Maturidism.

This study focuses on a Muslim legal science known in Arabic as usul al-fiqh. Whereas the kindred science of fiqh is concerned with the articulation of actual rules of law, this science elaborates the theoretical and methodological foundations of the law.The Spirit of Islamic Law outlines the prominent features of Muslim juristic thought: espousal of divine sovereignty; a fixation on divine texts; an uncompromisingly intentionalist approach to the interpretation of those texts; a frank acknowledgment of the fallibility of human endeavor to capture divine intent; a toleration of legal diversity; a moralistic bent grounded in a particular social vision; and finally, a preoccupation with the affairs of private individuals―especially family relations and contracts―coupled with a concern to define the limits of governmental power.The Spirit of Islamic Law is the fifth book in Georgia's Spirit of Laws series, which illuminates the nature of legal systems throughout the world.

Avina av olan bir avcinin hikiyesi...Insanoglu ilk cocukluk yillarinda yasadiklarindan cok etkilenir. Henuz tam ortaya cikmamis bir heykel gibidir o; hayat da onu ince ince sekillendirmeye calisan usta bir heykeltiras... Alir eline keskiyi, usul usul oyar. Ama bazen keskiyi oyle bir savurur ki, bir parca kopuverir ve o parcayi bir daha kimse yerine koyamaz. Kendini hep dorukta goruyor ve asla asagi dusmeyecegini saniyordu. Ama bir gun hayat elindeki keskiyi ona da savuruverdi ve onun da koptu yuregi...Oysa pek cok kadinin gonlune taht kurmus bir kraldi o... Uzun sure ne kendi inandi tahttan indigine, ne de kadinlar. Ama bir seylerin degistigini yine de ilk hisseden kadinlar oldu; ona yillarca kole gibi itaat eden kadinlar... Psikiyatrist Dr. Gulseren Budayicioglu Kral Kaybederse romaninda, doruklardan asagi inmeyecegini sanan bir avcinin avina av olup yuvarlanisini, kendini sevilmeyecegine inandirmis mutsuz bir kadinin da trajik hayati icinde avken nasil avci oldugunu anlatiyor. (Tanitim Bulteninden)Ince Kapak: Sayfa Sayisi: 384Baski Yili: 2016e-Kitap: Sayfa Sayisi: 323Baski Yili: 2016Dili: TurkceYayinevi: Remzi Kitabevi

Aron Zysow's 1984 PhD dissertation, "The Economy of Certainty," remains the most important, compelling, and intellectually ambitious treatment of Islamic legal theory (usul al-fiqh) in Western scholarship to date. It continues to be widely read and cited, and remains unsurpassed in its incisive analysis of the fundamental assumptions of Islamic legal thought. Zysow's important work is published here in full, for the first time, with updated references and some further reflections by the author. Zysow argues that the great dividing line in Islamic legal thought is between those legal theories that require certainty in every detail of the law and those that will admit probability. The latter were historically dominant and include the leading legal schools that have survived to our own day. Zahirism and, for much of its history, Twelver Shi'ism, are examples of the former. The well-known dispute regarding the legitimacy of juridical analogy is only one feature of this fundamental epistemological division, since probability can enter the law in the process of authenticating prophetic traditions and in the interpretation of the revealed texts, as well as through analogy. The notion of consensus in Islamic legal theory functioned to reintroduce some measure of certainty into the law by identifying one of the competing probable solutions as correct. Consequently, consensus has only a reduced role in those systems that reject probability. Another, more radical, means of regaining certainty was the doctrine that regarded the legal reasoning of all qualified jurists on matters of probability as infallible. The development of legal theories of both types was to a large extent shaped by theology and, most significantly, by Mu'tazilism, and subsequently by Ash'arism and Maturidism.

Al-Kafi, Volume 2 of 8 (Usul al-Kafi) - Compiled by Thiqatu al-Islam, Abu Ja’far Muhammad ibn Ya’qub al-Kulayni; English Translation by Shaykh Muhammad Sarwar. Al-Kafi - The first and foremost comprehensive book of Hadith of the Holy Prophet, with his Ahl al-Bayt as narrators, dealing with issues of theology and ethics, practical laws such as laws of taharat (cleanliness), laws of worship (prayer, zakat, fasting, hajj and jihad), laws of business, laws of family and social relations, and judicial laws.

Al-Kafi, Volume 2 of 8 (Usul al-Kafi) - Compiled by Thiqatu al-Islam, Abu Ja’far Muhammad ibn Ya’qub al-Kulayni; English Translation by Shaykh Muhammad Sarwar. Al-Kafi - The first and foremost comprehensive book of Hadith of the Holy Prophet, with his Ahl al-Bayt as narrators, dealing with issues of theology and ethics, practical laws such as laws of taharat (cleanliness), laws of worship (prayer, zakat, fasting, hajj and jihad), laws of business, laws of family and social relations, and judicial laws.

This third edition of the best-selling title Principles of Islamic Jurisprudence has been completely revised and substantially enlarged. In this work, Prof Kamali offers us the first detailed presentation available in English of the theory of Muslim law (usul al-fiqh). Often regarded as the most sophisticated of the traditional Islamic disciplines, Islamic Jurisprudence is concerned with the way in which the rituals and laws of religion are derived from the Qur'an and the Sunnah—the precedent of the Prophet. Written as a university textbook, Principles of Islamic Jurisprudence is distinguished by its clarity and readability; it is an essential reference work not only for students of Islamic law, but also for anyone with an interest in Muslim society or in issues of comparative Jurisprudence.

An Introduction To The Study Of Islamic Law,. Dr Hh Hassan [3C4,Hb, 496Pp, Hamid Hasan, Hukm, Shariat, Fiqh, Usul, Sources, Opinion....]

"Sturmgeschutz III In Action 3P 6054354396 Medeni Usul Hukukunda Bilirkisilik Muessesesi Sayfa Sayisi: 160Baski Yili: 2013Dili: TurkceYayinevi: Legal 3P 1410907236 Red Bruce, Lisa 3P 6051286349 Bezm-i Elest Her sey bir soz verisle basladiginda verdiginiz sozu hatirlamiyorsaniz dua edin de olumsuzlugun sirrini bulabilin. Aksi takdirde yuzleseceginiz bir hayat ve bunu yapacak bir tek zamaniniz var demektir. O zamanin adi bizim dilimizdean" dir. O ani yazan Kiramen Katipleri sag omuzumuzdan gelmesini bekledigimiz defterimiz icin hayat boyu yanibasimizda bize fisiltilar sunarlar. Duyabiliyor musunuz? (Tanitim Bulteninden)

The main main purpose of the book was to counter the rather simplistic view of the discipline of usul al-fiqh that it represents a single uniform theory, called the classical theory. The view presented in this book was that there is no uniform single legal theory in Islam. The view of a uniform theory was held not only by the Orientalists, but many Muslim scholars as well. The view did not do justice to Islamic jurisprudence for it overlooked the rich diversity found in the Islamic legl system. Instead of one, the book shows, there are at least three legal theories, each of which has been explained by the author in some detail and with remarkable lucidity. Each of these theories has played a useful role in the past and each can play even today a vital role in the development of Islamic law. Another purpose was to explain the paradox of the so-called rigidity of Islamic law at the theoretical level accompanied with a perceptible degree of laxity in practice. The author forcefully argued that the Islamic Legal system comprises two cooperating spheres. The first sphere is relatively fixed since it is focused on given texts. This sphere falls within the domain of the jurists. The other sphere, which draws upon the general principles of Islamic law, regulates the law made by the state. These are separate but complementary spheres. Neither is the relative fixity of the first sphere a manifestation of the Muslim jurists' mental rigidity. Nor is the flexibility of the second sphere the manifestation of any cynical disregard of the revealed texts on the part of the rulers. The book has been influential in many other ways, and has given rise to research in several new directions. First published in 1994, it is still used by teachers, researchers, university students and general readers.

The main main purpose of the book was to counter the rather simplistic view of the discipline of usul al-fiqh that it represents a single uniform theory, called the classical theory. The view presented in this book was that there is no uniform single legal theory in Islam. The view of a uniform theory was held not only by the Orientalists, but many Muslim scholars as well. The view did not do justice to Islamic jurisprudence for it overlooked the rich diversity found in the Islamic legl system. Instead of one, the book shows, there are at least three legal theories, each of which has been explained by the author in some detail and with remarkable lucidity. Each of these theories has played a useful role in the past and each can play even today a vital role in the development of Islamic law. Another purpose was to explain the paradox of the so-called rigidity of Islamic law at the theoretical level accompanied with a perceptible degree of laxity in practice. The author forcefully argued that the Islamic Legal system comprises two cooperating spheres. The first sphere is relatively fixed since it is focused on given texts. This sphere falls within the domain of the jurists. The other sphere, which draws upon the general principles of Islamic law, regulates the law made by the state. These are separate but complementary spheres. Neither is the relative fixity of the first sphere a manifestation of the Muslim jurists' mental rigidity. Nor is the flexibility of the second sphere the manifestation of any cynical disregard of the revealed texts on the part of the rulers. The book has been influential in many other ways, and has given rise to research in several new directions. First published in 1994, it is still used by teachers, researchers, university students and general readers.

Al-Kafi, Volume 1 of 8 (Usul al-Kafi) - Compiled by Thiqatu al-Islam, Abu Ja’far Muhammad ibn Ya’qub al-Kulayni; English Translation by Shaykh Muhammad Sarwar. Al-Kafi - The first and foremost comprehensive book of Hadith of the Holy Prophet, with his Ahl al-Bayt as narrators, dealing with issues of theology and ethics, practical laws such as laws of taharat (cleanliness), laws of worship (prayer, zakat, fasting, hajj and jihad), laws of business, laws of family and social relations, and judicial laws.