Fiqh Scripture: Education of Islam 2nd Paper 5th Chapter MCQ Question With Answer. The principles [usul] of Islamic Jurisprudence [fiqh] deals with the derivation of rulings [ahkam] relating to all matters of worship [‘ibadah], dealings [mu’amalat] or any type of activities conducted in this life from the Qur’an and the Sunnah of His Messenger, peace be upon him. In order to do this accurately, a scholar must strictly adhere to certain principles and regulations: a science termed Usul al-Fiqh (the principles of Islamic Jurisprudence). Generally, the study of Usul al-Fiqh incorporates the study of the following four main branches: i) Islamic sources (or evidence) on which all of the ahkam have been based. These are texts of the Qur’an and the authentic Sunnah as well as the consensus of the Companions [Sahabah]. This also includes the discussion of proof [adillah], their types and their authority. Some of these adillah are Qiyas, Istihsan, ‘Urf, al-Masalih al-Mursalah, etc ii) rulings and what they mean, their types, what affects them, how they can be applied, and the conditions relating to their use. The types of ahkam refer to obligations [wajib], prohibitions [haram], recommendations (mustahabb), objectionable [makruh] and the sanctioned [mubah] (iii) principles or rules available to the scholars to deduct and deduce ahkam based on the adillah aforementioned and (iv) qualifications and conditions required of the jurists [fuqaha] responsible for the correct application of Usul al-Fiqh. This is sometimes referred to as the conditions of ijtihad.
Fiqh Scripture: Education of Islam 2nd Paper 5th Chapter MCQ Question With Answer
If we call anyone else Khalifa we would be saying the opposite of what the Prophet (SAW) said: “Caliphate does not have to remain with the Quraysh” when the Prophet (SAW) said it will. We would basically be, NaOzobiAllah, calling him a liar when he cannot be a liar, so we would have to call the person claiming a non-Quraishi is a Khalifah a liar instead. Have you looked at scholarly commentaries on this Hadith? Many scholars reject what otherwise is deemed as saheeh because it goes against basic reason. For example, The Caliphate did not remain only with Quraish, this is a basic historical fact. The Hadith was not restrained to only guided caliphs, and even then, Umar Ibn Abdelaziz was not a Quraishi and he is considered by many to be one of them, etc.
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