Islamiat topics needed urgently

[Eager]

plz suggest me any book (in urdu other than Islami Nazariya-e-Hayat) or any other source from where i can get the following topics of islamiat. I have read Islami Nazariya-e-Hayat but Ijtehad and Jihad are not covered in detail, rest of the topics are completely missing.

1. Role/Duties and rights of women in Islam and other religions of the world.
2. Islamic Judicial System
3. Ijma, Qiyas and Ijtihad
4. Istehsaan, Masalih-e-Mursala and Urf
5. Difference b/w Jihad and Terrorism

Plz give response, its urgent.

[aariz]

Originally Posted by Eager

plz suggest me any book (in urdu other than Islami Nazariya-e-Hayat) or any other source from where i can get the following topics of islamiat. I have read Islami Nazariya-e-Hayat but Ijtehad and Jihad are not covered in detail, rest of the topics are completely missing.

1. Role/Duties and rights of women in Islam and other religions of the world.
2. Islamic Judicial System
3. Ijma, Qiyas and Ijtihad
4. Istehsaan, Masalih-e-Mursala and Urf
5. Difference b/w Jihad and Terrorism

Plz give response, its urgent.

topics no.2,3and4 are included in Nazriya hayat. For terorism and jihad, there is a separate thread in the Islamiat section on this site.

[Eager]

Originally Posted by aariz

topics no.2,3and4 are included in Nazriya hayat. For terorism and jihad, there is a separate thread in the Islamiat section on this site.

can you mention page numbers plz, bcz i have gone through the whole book, nd couldn't find them...i told you, ijthad hai, ijma n qiyas aren't there. other topics are also absent..

@all
help plzzzzzzzzzzzzz

[aariz]

Originally Posted by Eager

can you mention page numbers plz, bcz i have gone through the whole book, nd couldn't find them...i told you, ijthad hai, ijma n qiyas aren't there. other topics are also absent..

@all
help plzzzzzzzzzzzzz

for ijtihad look the page no. 380. Qiyas n ijma are not mentioned in the book.

[aariz]

Following information is ample:

The ijma is the consensus of the opinions of the learned men and the jurists. To arrive at an ijma Juristic reasoning or the ljtihad is normally conducted. Ijma is the consensus of the Ulama based on the Book of Allah, the instructions of the Prophet, and the actions, demonstrations and preaching as well as speeches of the prophet. There are three broad categories of the Ijma: the verbal consensus of opinion, the consensus of opinion on an action, and the silent consensus. Another subdivision of Ijma is that of regular (Jurist does something and the rest of the Jurists does not challenge him) and irregular (wherein one or more Jurists question the action of a Jurist) consensus of opinions.

The qualifications of the Jurists who can sanction the Ijma are a point of contention. According to some Jurists, only the Companions of the Prophet can sanction the Ijma. The Shi'ites on the other hand believe that Ijma can only be sanctioned by the descendants of Ali (son-in-law and cousin of Muhammad) and Fatimah (daughter of the Prophet). Imam Malik argues on the other hand that the Ijma can only be sanctioned by the Jurists of Madinah. Hanifah school argues lastly that the Ijma can be sanctioned by any qualified Jurist regardless of where he lives, or the sect where he belongs.




The Qiyas or analogical deductions give an instrument to cope with the growing needs and requirements of society, while the Isitihsan or juristic preferences or equity of a jurist as against Qiyas, helps in providing elasticity and adaptability to the entire Islamic legal system. There are many contentions as well on the Qiyas. There are Muslims, like the mu'tazilites, who are anti-Qiyas, stating that Qur'an is provided as guidance, that the Qur'an is the only source and that Qiyas is not acceptable. Pro Qiyas Muslims on the other hand argue that according also to the Hadith of the Prophet and the Qur'an, individual judgment on matters not mentioned in the Qur'an and Sunnah can be rendered. The Shi'ites, as in other sects apply Qiyas but have a different name for it (aql and ra'y).




Ijtihad is the use of human reason to arrive at an elaboration or exploration of the Shari'a Law. Ijithad however cannot be made on the existence of Allah, the truism or Prophethood of Muhammad and other prophets, and on the authenticity of the Qu'ran. Ijtihad starts with the principles of the Qur'an, Sunnah, or Ijma and cannot be used to achieve that which contradicts a rule established therein. Qiyas and Ijtihad are accepted by most Muslims especially the four schools of Sunni to determine the Juristic basis for reasoning on issues that have original subjects; with an object of the analogy, being a new subject; where there exists effective cause common to both subjects; and where there is a rule arrived at by Qiyas.

A Mujtahid or jurist is one who is well versed in the Qur'an and the reasons why the verses and chapters were revealed; well versed in the study of traditions of the Prophet Muhammad; knowledgeable on the principles of Ijma and on the injunctions of the Qiyas and conditions surrounding it. A Mujtahid is also required to possess certain good character such as being a practicing Muslim, pious and law-abiding, not influenced by the hereticals, and just, reliable, trustworthy and pure of iniquitous practices. A Mujtahids is therefore one who is able or allowed to Ijitihad. Mujtahids are classified as those who were the companions of the Prophet, who did Ijtihad and later founded schools of jurisprudence, and following the two former Mujtahids of the present day who give Fatawa or Juristic opinions on religious matters. The Shi'ites however believe the Ijtihad is a prerogative of their Imams alone.

The concept of Istislah, Istihsan or al-Masalih al Mursalah (the matters which are in public interest and which are not specifically defined in the Shari'a) was enunciated by Malik bin Anas and other school of thought has also become a part of the Shari'a system. Only one school of the four Sunni schools does not recognize the Istislah as a source. However, it is argued that the principle of public welfare and general interest in the decision made by the Jurists is considered in the Qiyas, even in the analogical reasoning employed by the Shams.

Istishab literally means legal presumption. It includes the rule of evidence, or the presumption that a state of affair known to exist still continues until it is proven otherwise. This is as well a source of Islamic Jurisprudence as a subsidiary source of the Shari'a. The presumption of innocence until proven guilty adopted by most courts is applied through this.

Urf or Adat or customs are recognized by all schools of Jurisprudence in Islam, as long as they do not violate the provisions of the Qu'ran and the Sunnah.


Regards

[aariz]

Khurshid Ahmed's book does not cover the syllabus. But it builds up ideas superbly.

[Ali Randhava]

Yes Khurshid's book is inadequate and outdated. Bano Butt's book has the same flaw. Writers need to update their books, with regard to latest trends in CE. Nevertheless, Kurshid's book is general and is not CSS specific though.