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Likewise, is directing those words which are kinaayaat not clear and unequivocal to be sareeh clear and equivocal is based upon this asl. Its forms are very many indeed. As regards al-hasr collecting and enumerating : it is establishing a ruling for something, whilst negating it from something else.

By it, the fuqahaa are able to determine the shuroot of various things and matters, and that what is other than it, then the ruling is not affirmed for it.

Thus, whatever steps out of this is not considered to be an act of worship. And because Allaah created for us all that is upon the earth, so that we may benefit from all things and utilise them, except those things that the Lawgiver has made haraam unlawful to us. However, compensation for injury and harm is required from the makallafeen morally responsible , and others. So whenever a person reaches maturity and is sane, those general obligations then become required from him to do.

And those specific obligations also become required from him, providing he possesses those qualities which necessitate that. The naasee forgetful and the jaahil ignorant one is not held responsible from the point of view of sinning, nor from the point of view of compensating what is harmed or injured. If it is not known to have become widespread, nor is there known to be anything in opposition to it, then according to the most correct opinion, it is a hujjah proof.

However, if other Companions have disagreed or contradicted it, then it is not a proof. Chapter 10 An amr command for something, entails a nahee prohibition for its opposite. And a prohibition of something, entails a command for its opposite. A prohibition of something necessitates that matter to be null and void, except if there is a daleel evidence indicative of its validity.

And a command which follows a prohibition, returns it to what it was prior to this. And both an amrand a nahee necessitate immediate compliance, but they do not require repetition, except when linked to a specific sabab cause. So it becomes waajib obligatory or mustahabb recommended to comply whenever that sabab cause exists. Matters in which a choice is given are of varying types.

So if the choice was given with the aim of facilitating ease to the makallaf, then the choice is desirable and preferred.

Fiqh As Sunnah - Sayyid Sabiq

If the choice was given to achieve a particular maslahah benefit , then choosing that which is a greater benefit is obligatory. The Khitaab address of the Lawgiver to any one of the Ummah, or His Speech in any specific issue, actually includes all the Ummah, and all the specific issues, unless there is an evidence indicative of it being khaass specific. If the Lawgiver negates an act of worship or a social transaction, then this is indicative of it being invalid; or a negation of some necessary aspect of it.

Hence, it does not become totally invalid because of the negation of some of its recommended aspects.

Contracts are bound or cancelled by all that which is indicative of this, from both statements and actions. So here it is required to picture and to establish the evidence upon it, then to rule accordingly, after picturing and deducing.

So here it is required to reply to the evidence of the differing opinions. This is the right of the mujtahid the one capable of employing ijtihaad and the mustadlil the one able to employ inductive reasoning. As for the muqallid blind follower , his duty is to ask the People of Knowledge.

And taqleed is: the acceptance of a saying of someone, without a proof. So the one capable of inductive reasoning, then it is upon him to exercise ijtihaad and istidlaal.Shaykh Abdullah An Najmee. Shaykh Abdur Rahman al Ajlaan. Shaykh Shams ud deen Afgaanee.

Shaykh Ali ibn Ghaazi At Tuwaijiri. Shaykh Muhammed Al Nuristani. Shaykh Ali Salman. What the Lawgiver has made obligatory, from the obligations, but the servant is incapable of performing it, then that obligation is totally dropped. Shaykh Adil Mansour. Shaykh Abdullah Nasir Rehmani. Helpful Tips Welcome to emaanlibrary.

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