PRINCIPLES OF ISSUING FATWÓ
(UØÕL AL-IFTÓ) IN THE HANAFI LEGAL
SCHOOL: AN ANNOTATED TRANSLATION,
ANALYSIS AND EDITION OF SHAR× ÑUQÕD
RASM AL-MUFTI OF IBN ÑÓBIDÔN AL-SHÓMI
BY
MOHAMMED FARID ALI
A dissertation submitted in fulfilment of the requirement
for the degree of Doctor of Philosophy of World
Contemporary Muslim Issues
International Institute of Islamic Thought and
Civilization
International Islamic University
Malaysia
MARCH 2013
ii
ABSTRACT
This work studies the SharÍ ÑUqËd Rasm al-MuftÊ (An explication of the Chaplets on
the Manual of the Mufti to Give Fatwa) of Ibn Abidin al-Shami (d. 1252/1836) which
collects everyday principles a mufti should know to serve the fatwa-giving institution
(iftÉ’). The principles in this treatise dwell around fatwa giving methods of the Hanafi
legal school. The researcher edited and presented the Arabic text in the modern style
with complete information of the works and scholars Ibn Abdin referred to with short
titles and names. The text was translated into English and drew an analysis reflecting
on the principles Ibn Abidin presented in the treatise. The work finds that a mufti is
bound to give fatwa according to the preferred (rÉjiÍ) opinion of a legal school or of a
mujtahid. This principle gives assurance that the mufti is not giving fatwa according to
his lust (hawÉ) or out of ignorance (jahÉlah). This principle is only feasible, if the
mufti is an expert in knowing the hierarchy of the legal transmissions of the legal
school, hierarchy of the scholars (fuqahÉ), and their works. He should know the
different writing styles of the fuqahÉ and their method of compiling several legal
opinions for a single issue. The mufti has to master the rectification codes such as
saÍÊÍ (correct opinion) and muftÉ bihi (opinion according to which the fatwÉ is given)
and its hierarchy in choosing a legal opinion for his fatwÉ. Ibn Abidin’s treatise does
not discuss principles which only demand the mufti to be a bookworm, but there are
principles which require the mufti to know the situation and circumstances of the
mustaftÊ. The mufti can only know the maÎlaÍah and ÌarËrah if he knows the custom
(Ñurf) and habit of his people. The mufti cannot give fatwÉ according to an opinion
which was based on some other people’s custom to his people who follow their own
sets of customs and habits. This may cause injustice and hardship to the people.
Human need is an important factor and hence if the mufti has to give fatwÉ according
to a weak or not preferred opinion of a legal school or a mujtahid, he can do so. Ibn
Abidin’s treatise is not the A-Z of the principles of giving fatwÉ, but it is a starting
point to put the scholars on tract who intend to serve the institution of giving fatwÉ.
iii
ملخص البحث
عقود شرح "بــ المعرفة( 2381\2121المتوفي عام )ابن عابدين الشامي دراسة رسالة إن الأطروحة والذي يجمع المبادئ اليومية التي يجب على المفتي أن يلُم بها حتى يخدم المؤسسة " فتيرسم المج المستخدمة لإصدار والأهداف الرئيسية لهذه الأطروحة تتمركز حول المناه(. الإفتاء)الفقهية
ويحرر البحث ويعرض النص العربي بطريقة عصرية حديثة، شاملة لجميع . الفتوى في المدرسة الحنفيةتوي عليها العم،، وكذل مييع العلماء الذين أشار إليهم ابن عابدين سواءا التي يحالمعلومات
ى إلى لفت الإنتباه إليه من خلال ولقد تمت ترمية النص للغة الأنغليزية مما أد. باللقب أو بالاسملابد للمفتي أن يصدر الفتوى وفقا هوتخلص الدراسة بأن. المبادئ التي قدمها ابن عابدين في دراسته
وهذا المبدأ يؤكد بأن المفتي لا يصدر . للرأي الراجح، وفقا للمدرسة الفقهية أو وفقا للاجتهاديق هذا المبدأ فقط في حالة كون المفتي خبيرا في معرفة ويمكن تطب. الفتوى وفقا لهواه، أو عن جه،
التسلس، الهرمي للتشعب الفقهي للمدرسة الفقهية، وأيضا التسلس، الهرمي لعلماء تل المدرسة، معرفة تامة بأنماط الكتابة المختلفة للفقهاء، فيجب أن تكون للمفتي. وكذل أعمالهم الفقهية
المفتي علىويجب . واحدةالفقهية اللمسألة ا في تلف اآرراء الفقهيةعلاوة على مناهجهم لاستنباط مخ، وأيضا التسلس، الهرمي لاختيار " بهتىفالم" ، و"الرأي الصحيح"مث، كرموز التصحيح يتقن بـبأن
إن عم، ابن عابدين لا يناقش فقط المبادئ التي تطالب المفتي بأن يكون . الأراء الفقهية لفتواهوم الكتب، وإنما تطرح بعض المبادئ التي تجبر المفتي بأن يحيط علما بحالة المستفتي متبحرا في عل
. ويمكن للمفتي بأن يعرف فقط المصلحة والضرورة، في حالة معرفته عرف القوم وعاداتهم. وظروفهعلى بعض أعراف أناس آخرين، لقومه الذين ولا يستطيع المفتي أن يصدر الفتوى وفقا لرأي مبني
والحاجة البشرية هي . بعون مجموعة أعرافهم الخاصة ، الأمر الذي قد يسبب الظلم والمشقة للناسيتالعام، الأهم، وعليه فإن كان ولابد للمفتي بأن يصدر فتوى وفقا لرأي ضعيف أو رأي غير متبع
لا تشم، ن عابدينبوأطروحة ا. في المدرسة الفقهية أو وفقا للأجتهاد، فإن عليه أن يصدر الفتوىمييع مبادئ إصدار الفتوى من الألف إلى الياء وإنما هي حجر الأساس أو نقطة البداية التي من
. الممكن أن تضع العلماء في الطريق الصحيح في سبي، خدمة المؤسسة الفقهية لإصدار الفتوى
iv
APPROVAL PAGE
The thesis of Mohammed Farid Ali has been approved by the following:
__________________
Mahmood Zuhdi Abd Majid
Supervisor
____________________
Akhtarzaite Abdul Aziz
Internal Examiner
__________________
Luqman Hj Abdullah
External Examiner
____________________
El Fatih Abdullahi Abdelsalam
Chairman
v
DECLARATION
I hereby declare that this thesis is the result of my own investigations, except where
otherwise stated. I also declare that it has not been previously or concurrently
submitted as a whole for any other degrees at IIUM or other institutions.
Mohammed Farid Ali
Signature _________________ Date ____________________
vi
INTERNTATIONAL ISLAMIC UNIVERSITY MALAYSIA
DECLARATION OF COPYRIGHT AND
AFFIRMATION OF FAIR USE OF UNPUBLISHED
RESEARCH
Copyright © 2013 Mohammed Farid Ali. All rights reserved.
PRINCIPLES OF GIVING FATWÓ
(UØÕL AL-IFTÓ) IN HANAFI LEGAL SCHOOL WITH AN ANNOTATED
TRANSLATION, ANALYSIS AND EDITION OF SHAR× ÑUQÕD RASM
AL-MUFTI OF IBN ÑÓBIDÔN AL-SHÓMI (D. 1252/1836)
No part of this unpublished research may be reproduced, stored in a retrieval
system, or transmitted, in any form or by any means, electronic, mechanical,
photocopying, recording or otherwise without prior permission of the copyright
holder except as provided below.
1. Any material contained in or derived from this unpublished research
may only be used by others in their writing with due acknowledgement.
2. IIUM or its library will have the right to make and transmit copies
(print or electronic) for institutional and academic purposes.
3. The IIUM library will have the right to make, store in a retrieval
system and supply copies of this unpublished research if requested by
other universities and research libraries.
Affirmed by Mohammed Farid Ali.
………………………….. ……………………….
Signature Date
vii
To my late grandmother Shamsun Nisha the
Iron lady of our family
viii
ACKNOWLEDGEMENTS
In the name of Allah, the Most Merciful, the Mercy-giving
Praise and thanks to Allah Almighty, peace and blessings be upon the
Messenger of Allah, his family, his Companions, and all of his followers. My primary
gratitude is to Allah: by His grace and mercy the thesis has seen the day of
completion.
After this, I would like to thank my supervisor Prof. Emeritus Dato’ Dr.
Mahmood Zuhdi for guiding me with his reach experience in the field of fiqh and
fatwa. His patience allowed me to work creatively. Then the internal examiner Dr.
Akhtarzaite Abdul Aziz with her comments perfected the thesis further. The final
meticulous hammer to shape the thesis was by my external reader Dr. Luqman Hj
Abdullah.
The completion of my thesis also owes greatly to my god-father Prof Dr. Ajmal
M. Razak al-Aidrus. He arranged monthly financial support sufficient for me and my
family in order to abandon my job and concentrate on my writing. To assure my
commitment he allocated a spot near to his office where I could go in the morning and
work till 5pm daily. Beside checking on my progress, he also shared his food with me.
I would also like to thank Prof. Dr. Hassan Nagar for his numerous advices he
gave to improve the quality of the translation of the treatise I worked on in my thesis.
In times of depression he tickled me with his treasure of jokes and funny stories.
I cannot forget my family members on this occasion. My uncle Aiyub Khan
supported me financially, and his wife Regina Khan bought me a new notebook
especially to write my thesis. Special gratitude goes to my in-laws aswell who looked
after my children in the weekends to spare me time for the writing. Surely we are
societal animals. Achievment on our own is not possible. Having said this, I would
like to thank all ISTAC and IIUM teachers and friends for supporting me one way or
the other. May Almighty Allah bestow His special Grace on all. Ameen.
ix
TABLE OF CONTENTS
Abstract ................................................................................................................. ii
Abstract in Arabic ................................................................................................. iii
Approval Page ....................................................................................................... iv
Declaration Page ................................................................................................... v
Copyright .............................................................................................................. vi
Dedication ............................................................................................................. vii
Acknowledgments ................................................................................................. viii
PART ONE: ANALYSIS AND DISCUSSION REFLECTING ON THE SHAR×
ÑUQÕD RASM AL-MUFTÔ TEXT ..................................................................... 1
INTRODUCTION ............................................................................................... 1
0.1 FatwÉ And Rasm Al-Mufti ................................................................... 1
0.1.1 Ibn Abidin’s Rasm al-Mufti and its Importance ........................ 2
0.2 Objective GharaÌ) Of this Study ......................................................... 4
0.3 Literature Review ................................................................................ 4
0.3.1 Types of Previous Studies on FatwÉ ......................................... 4
0.3.2 Narrowing the Scope of Studying Rasm Al-Mufti..................... 6
0.3.3 Previous Studies and Works on Ibn Abidin’s SharÍ
ÑUqËd rasm al-muftÊ ........................................................................... 6
0.3.3.1 Works in English ............................................................ 6
0.3.3.2 Works in Arabic ............................................................. 7
0.3.3.3Works in Urdu ................................................................. 8 0.3.3.4 Points of Distinction ....................................................... 8
0.4 Methodology of Research .................................................................... 9
0.4.1 Researcher’s Edition of the Text ............................................... 9
0.4.2 Translation of the Text .............................................................. 11
0.4.3 Analysis of Sharh ÑUqËd Rasm al-Mufti .................................. 11 0.5 Outline of the Chapters and the Contents of this Work ....................... 12
0.6 Who Is Ibn ÑÓbidin? ............................................................................ 17
CHAPTER ONE: PROLOGUE ........................................................................ 24
1.1 Explication of Chaplet 1—8 ................................................................ 24
1.1.1 Commencement with Basmallah and ×amdallah..................... 24
1.1.2 BarÉ’at al-IstihlÉl Style ............................................................ 26
1.2 The word al-SharÊÑah, al-Millah and al-DÊn and its Usage................. 27
1.3 Ibn Abidin’s Classification of Sciences and Its Fundamental
Elements .................................................................................................... 28
1.3.1 Ten (10) Fundamental Elements of Acquaintance with a
Science—Fiqh .................................................................................... 29
1.3.2 Ibn Abidin’s Definitions of Fiqh .............................................. 31
1.3.2.1 Fiqh to Abu Hanifah ....................................................... 31
1.3.2.2 Fiqh to UÎËlis (Scholars of UÎËl al-Fiqh) ...................... 32
1.3.2.3 Fiqh to FuqahÉ ............................................................... 32
1.3.2.4 Fiqh to the Sufis (Ahl al-×aqÊqah) ................................. 33
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1.3.3 FatwÉ and the Institution of Giving FatwÉ (IftÉ’) .................... 33
1.3.3.1 The Word FatwÉ and IftÉ’ Literally and Technically .... 33
1.3.4 The Role and Correlation of the two Institutions Fiqh and
IftÉ’ .................................................................................................... 34
1.4 Rasm And UÎËl .................................................................................... 36
1.4.1 Proposing a New Classification ................................................ 34
CHAPTER TWO: THE METHOD OF GIVING PREFERENCE,
JURISTIC THEORY AND THE SOURCES OF AUTHORITY .................. 41
2.1 Introduction ....................................................................................... 41
2.2 Explication of Chaplet 9—10 .............................................................. 42
2.3 Al-TarjÊÍ (Giving Preference).............................................................. 42
2.3.1 Literal Meaning ......................................................................... 42
2.3.2 Technical Meaning .................................................................... 43
2.3.3 Comparison of the Two Groups’ Definition ............................. 48
2.3.4 Words Substantiating from the Term “al-TarjÊÍ” .................... 48
2.4 Al-TarjÊh As The Point of Departure from Adhering To HawÉ
(Whim) And Ignorance (Jahl) ................................................................... 49
2.4.1 Ignorance (jahÉlah) in Giving FatwÉ and in Personal
Practice ............................................................................................... 49
2.4.2 Whim (HawÉ) in Giving FatwÉ and in an Individual’s
Practice ............................................................................................... 50
2.4.3 Non-preferred Opinion (al-MarjËÍ) for Personal Practice in
Hanafi and ShafiÑÊ School .................................................................. 51
2.5 Preference by Authorized Jurists (Ahl Al-TarjÊÍ) ................................ 51
2.5.1 Hierarchical Levels of the Jurists (ÙabaqÉt al-FuqahÉ) ........... 51
2.5.2 The Hierarchical Levels of the Jurists are Seven or Five? ....... 54
2.5.2.1 Critcism on KamÉl BÉshÉ’s Classification—al-TasbÊÑ .. 55
2.6 Necessity of Verifying the Books and the Quotations......................... 57
2.6.1 Wealth Influence in FatwÉ Giving ............................................ 58
2.6.2 Books Which Should Not Be Referred To In FatwÉ Giving .... 58
2.6.3 Specimens of Error in Quotations ............................................. 60
2.6.3.1 The Specialty of Radd al-MuÍtÉr in Hanafi School ....... 62
2.6.4 A Famous Work or a Reknown Scholar of the Time is Not a
Criterion ............................................................................................. 63
2.6.5 Giving-FatwÉ of a Self-learned Person..................................... 64
2.7 FatwÉ And Legal Judgment (QaÌÊ) Should Be According To the
Manifest Transmissions (ÚÉhir Al-RiwÉyah) ............................................ 65
2.7.1 The Grammatical Construction of the Term
“ÚÉhir al-RiwÉyah” ............................................................................ 65
2.7.2 Preferred Opinions are the Manifest Transmissions ................. 65
2.8 Explication Of Chaplets 11—16 .......................................................... 67
2.8.1 The Term MashÉykh and AÎÍÉb ................................................ 68
2.8.2 The Time-line of al-MutaqaddimËn (The Early Scholars)
and al-Muta’akhkhirËn (The Later Scholars) .................................... 69
2.8.3 The Term “Salf” and “Khalf” .................................................... 69
2.9 Hierarchical Levels of Legal Issues (ÙabaqÉt Al-MasÉ’il)
In Hanafi School ........................................................................................ 70
xi
2.9.1 Muhammad al-Shaybani’s al-MabsËt and Its Various
Versions ............................................................................................. 73
2.9.2 Refutation of Ibn KamÉl BÉsha’s Claim that “RiwÉyat
al-UÎËl” and ÚÉhir al-RiwÉyah” are Two Separate Terms ................ 74 2.9.2.1 Refutation of Ibn Abidin ................................................ 76
2.9.3 Al-Siyar ..................................................................................... 76
2.10 Explication of the Chaplet 17—19 .................................................... 77
2.10.1 Legal Transmissions of the Cardinal (al-UÎËl) and
Non-Cardinal Books .......................................................................... 78
2.10.2 The Distinction Between al-SaghÊr and al-KabÊr .................. 78
2.11 Explication of Chaplet 20—22 ......................................................... 79 2.11.1 The Usage of “Shams al-A’immah (the Sun of the Imams)”
and Other Titles .................................................................................. 81
2.12 Explication of Chaplet 23—25 .......................................................... 83
2.12.1 Mujtahid’s Numerous Opinion in a Legal Issue and Method
to Give Preference .............................................................................. 83
2.12.2 Distinction between Conflict of Transmission and Conflict
of Opinions ......................................................................................... 84
2.12.3 Causes of Conflict in the Legal Transmissions ....................... 85
2.12.3.1 Preferred Opinion and Non-Preferred Legal
Transmission ............................................................................... 86
2.12.3.2 Status of the Mujtahid’s Opinions in the Case of Non-
Preference ................................................................................... 87
2.12.3.3 Status of the Mujtahid’s Opinion after
Retraction (RujËÑ) ....................................................................... 88
2.12.4 The Hanafi School and Some ShafiÑÊ Jurists on Taking
Dispute in Arguments (TaÑÉruÌ al-Adillah) as the Cause of
Conflict in Opinions (AqwÉl) ............................................................. 88
2.12.5 Opinions of Abu Hanifah’s Companions are His Opinions .... 90
2.12.6 Application of Imam’s Golden Principle “When the Hadith
Reaches the Level of Authenticity it will be My Madhab” And Its
Requisites ........................................................................................... 91
2.12.6.1 General Misunderstanding of Abu Hanifah’s
Proposition “When the Hadith Reaches the Level of
Authenticity it will be My Madhab” .......................................... 92
2.12.7 Legal Issues Ascribed to the Madhab and Its Founder ........... 93
2.13 Explication of Chaplet 26—29 .......................................................... 95
2.14 Explication of Chaplet 30—33 .......................................................... 98
2.14.1 Ibn Nujaym’s Objection: “How Can the MashÉykhs Give FatwÉ
According to the Companions of Abu Hanifah While They are His
Muqallids?” ........................................................................................ 99
2.14.1.1 Qualification (al-Ahliyyah) According to
Ibn Nujaym ................................................................................. 100
2.14.2 Response of Ibn Abidin to Ibn Nujaym .................................. 101
2.14.2.1 The MashÉykh Knew the Sources of the Imam ............ 101
2.14.3 Implication of Abu Hanifah’s Proposition: “No One Is
Permitted To Give FatwÉ According To Our Opinion Until He
Knows Its Sources” And Understanding TaqlÊd in its Light ............. 102
2.14.3.1 First Implication: The Immediate Meaning .................. 102
xii
2.14.3.2 Second Implication ....................................................... 105
2.14.3.3 Manifestations from al-Hindi’s Discussion .................. 106
2.14.4 The Judicial Hierarchical Level of Ibn al-HummÉm
(d. 861 A.H.), QÉsim Ibn QuÏlubugÉ (d. 879 A.H.) and Ibn Nujaym
(d. 970 A.H.) ...................................................................................... 107
2.15 Explication of Chaplet 34—39 .......................................................... 109
2.15.1 Opinion Transmitted from the Later Jurists ............................ 110
2.15.2 No Opinion Transmitted from the Later Jurists ...................... 110
2.15.3 Two Additional Lines of Conducts by Qadi Khan ................. 110
2.15.4 Learning to Announce “LÉ AdrÊ (I Do Not Know)” ............... 111
2.15.5 Reasons of Not Finding the Explicit Opinions in the Relevant
Sources ............................................................................................... 112
2.15.6 Giving FatwÉ according to the Resembling Legal Issue and
Maxims Mentioned in the Text .......................................................... 112
2.16 Explication of Chaplet 40—52 .......................................................... 113
2.17 The MutËn, ShurËÍ, And FatÉwÉ Works And Their Hierarchical
Level .......................................................................................................... 115
2.17.1 What are Matan, SharÍ, and FatwÉ Work? ............................ 115
2.17.2 Which Work of the three will be Given Preference in the
time of Conflict? ................................................................................ 116
2.17.3 The Trusted MutËn-Works in Hanafi School .......................... 116
CHAPTER THREE: THE FIQH-WORKS, ITS PRESENTATION STYLE
OF LEGAL OPINIONS AND TERMINOLOGIES OF GIVING
PREFERENCE ................................................................................................... 122
3.1 Introduction.......................................................................................... 122
3.2 Explication of Chaplet 53—56 ............................................................ 122
3.2.2 Presentation Style of FatÉwÉ QÉÌi Khan and
Multaqa al-AbÍur .............................................................................. 122
3.2.3 Presentation Style of al-HidÉyah, its Commentaries,
Commentaries of Kanz, KÉfi of al-NasafÊ, BadÉÑi al-ØanÉiÑ, and
those Works in which Opinions are mentioned
with its Arguments ............................................................................. 123
3.2.4 Amongst the Three Opinions of a Legal Issue the Middle
Opinion will not be Prevalent ............................................................ 123
3.2.5 The Argumented-Opinion is the Prevalent Opinion (RÉjiÍ) ..... 124
3.3 Explication of Chaplet 57—60 ............................................................ 124
3.3.1 The Technical Terms of Rectification ...................................... 124
3.3.2 The Term ØaÍÊÍ (Correct) is Prevalent over AÎaÍÍ
(More-Correct) ................................................................................... 125
3.3.3 Seven Conclusive Rules Pertaining to Rectification-Terms ..... 126 3.4 Explication of Chaplet 61—67 ............................................................ 127
3.4.1 Ten Factors of Giving Preference (MurajjiÍ) to Rectified
Opinions ............................................................................................. 127
CHAPTER FOUR: THE INDIRECT-MEANING OF WORDS
(AL-MAFHÕM) SUPPRESSED IN THE LEGAL TRANSMISSIONS ........ 130
4.1 Introduction.......................................................................................... 130
4.2 Explication of Chaplet 68 .................................................................... 130
xiii
4.2.1 Defining MafhËm ...................................................................... 130
4.2.1.1 The Definition ............................................................... 131
4.2.1.2 Is This Definition a ×add or Rasm ................................. 132
4.2.1.3 Appropriate Translation of the term “MafhËm” ............. 132
4.3 Where Does Indirect-Meaning Stand in the Classifications of Word
Indication (DalÉlat Al-LafÐ) In the Opinion Of The Legal Schools .......... 132
4.3.1 Classification of the Hanafi and the Majority—ShafiÑÊ—Legal
Schools ............................................................................................... 132
4.3.1.1 Indication mode of Words according to the Hanafi
Legal School ............................................................................... 133
4.3.1.2 Classifying Indication mode of Words according to the
Major Legal Schools ................................................................... 134
4.3.1.2.1 Classification of MafhËm (Indirect Meaning) ...... 135
4.3.1.3 Reconciliation of the Two Classifications ..................... 136
4.4 In-Concordant Meanings in the Human Mutual Communications,
Their Customs, Transactions, and Rational Arguments ............................ 137
4.5 In-Concordant Meanings in Legal-Transmissions .............................. 138
4.5.1 Are Propositions of the Companions Part of Human Utterance or
Prophetic Tradition? ........................................................................... 138
4.5.1.1 Rational Reasoning of the Companions is not Part of
Divine Text .................................................................................. 139 4.6 Consideration of In-Concordant Meaning and the Conflict within
the Hanafi Legal School ............................................................................ 140
4.6.2 Muhammad al-Shaybani’s Consideration of In-concordant
Meanings in the Divine Texts (NuÎËÎ al-SharÑiyyah) And the
Later Jurists’ Position ........................................................................ 140
4.6.2.1 In-concordant meaning of the Prophetic Tradition
according to al-Shaybani ............................................................ 141
4.6.2.2 In-concordant meaning of the Army Head’s Utterance
according to al-Shaybani ............................................................ 141
4.6.3 Reconciling Ibn AmÊr al-×Éjj (d. 879 A.H.) and Al-Shaybani
Via al-SarakhsÊ (d. 473 A.H.) ............................................................ 142
4.7 Ibn Abidin’s Summarization and Response ........................................ 143
4.7.1 Consideration of In-concordant meaning in Legal
Transmissions is not a Universal Principle ........................................ 144
4.7.2 Ibn Abidin’s Proposition: “If not opposed to a Clear
Established View” .............................................................................. 145
CHAPTER FIVE: ROLE OF ÑURF (CUSTOM) AND ÑÓDAH (HABIT)
IN IFTÓ’ .............................................................................................................. 146
5.1 Explication of Chaplet 69 .................................................................... 146
5.1.1 Importance of Custom in Fatwa-Giving (IftÉ’) and
its Necessity ....................................................................................... 146
5.2 Definition and the Classification of ÑUrf in the Works
of Ibn ÑÓbidin ............................................................................................ 150
5.2.1 The Definitions.......................................................................... 150
5.2.2 Classification of ÑUrf ................................................................ 153
5.2.3 Values of General and Special Customs ................................... 154
5.2.4 Values of Verbal and Actual Customs ...................................... 158
xiv
5.3 Recognition and Role of ÑUrf in Islamic Jurisprudence ...................... 159
5.4 Fatwa, Mufti and Custom .................................................................... 168
5.4.1 Importance of Following Recent Custom ................................. 169
5.4.2 Importance of Knowing the Accepted Custom ......................... 170
5.4.3 Observation of Public Interest (al-MaÎlaÍat) in al-IftÉ’ ........... 172
5.4.4 Importance of Knowing the People, Time and Their
Situations (Al-AÍwÉl) ......................................................................... 173
5.4.5 Observation of Custom in al-IftÉ’ provided it does not
Oppose the SharÊÑah ........................................................................... 175
5.5 Outcome Of Ibn Abidin’s Discussion of Custom (ÑUrf) And
Its Role In FatwÉ-Giving ........................................................................... 177
CHAPTER SIX: USING WEAK OPINION IN GIVING-FATWÓ
BECAUSE OF NECESSITY ............................................................................. 181
6.1 Explication Of Chaplet 70—74 ........................................................... 181
6.1.1 What is Weak Opinion? ............................................................ 181
6.1.2 Practice and FatwÉ according to the Weak Opinion ................ 182
6.1.2.1 Position of Hanafi and ShÉfiÑÊ Legal School .................. 182
6.1.2.2 Ibn Abidin’s Objection on Al-ShuranbulÉli and
its Solution .................................................................................. 182
6.1.2.3 Ibn Abidin’s Objection on al-SubkÊ ............................... 183
6.2 Weak Opinion in FatwÉ-Giving and Personal Practice Because of
Necessity .................................................................................................... 183
6.2.1 Usage of Weak Opinion because of Necessity in Hanafi
School ................................................................................................. 184
6.2.1.1 Using Weak Opinion in FatwÉ-Giving for the
Destitute (al-muÌtar) .................................................................. 184
6.2.2 Using Weak Opinions for Personal Legal Issues ...................... 185
6.2.3 QÉÌi’s Judgment according to Weak Opinion and according
to other Madhab ................................................................................. 187 6.2.3.1 The Conflict between Abu Hanifah and His
Companions ................................................................................ 187
CONCLUSION ................................................................................................... 189
Recommendations...................................................................................... 197
PART TWO: TRANSLATION OF SHAR× ÑUQÕD RASM AL-MUFTÔ ..... 199
PART THREE: THE EDITED ARABIC TEXT WITH ANNOTATED
NOTES ................................................................................................................. 299
List of Abridged Titles of Works in the Text and Its Complete
Information ................................................................................................ 299
List of Abridged Names of Scholars in the Text and its Complete
Information ................................................................................................ 312
List of Symbols used by Ibn Abidin in the Text and its Details ................ 319
BIBLIOGRAPHY ............................................................................................... 390
APPENDICES ..................................................................................................... 397
ii
PRINCIPLES OF ISSUING FATWÓ
(UØÕL AL-IFTÓ) IN THE HANAFI LEGAL
SCHOOL: AN ANNOTATED TRANSLATION,
ANALYSIS AND EDITION OF SHAR× ÑUQÕD
RASM AL-MUFTI OF IBN ÑÓBIDÔN AL-SHÓMI
PART ONE
ANALYSIS AND DISCUSSION REFLECTING ON
THE SHAR× ÑUQÕD RASM AL-MUFTÔ TEXT
1
INTRODUCTION
0.1 FATWÓ AND RASM AL-MUFTI
The word fatwÉ and futyÉ means illustration of unsolved question or a solution for a
law-related-issue, which occurred recently (tabyÊn al-mushkil min al-aÍkÉm).1 And
since, fatwÉ deals with recent occurring matters, it is also known as Occurrences (al-
wÉqiÑÉt). Looking at what have been said briefly about fatwa, it is the solution of
issues arising in a changing world. The changing time and the developments
demanded by modern life style lead the new generation of Muslims with a myriad of
issues. To encompass these issues in a quest to find Islamic responses for them, one
may take recourse to IftÉÒ (the institution of giving fatwa).2 The increasing number of
mustaftÊs—people who seek fatwÉ— and number of mustaftÉ minhu—issues to be
consulted—logically demand the raise in the number of muftis. To see muftis in great
numbers on line, websites, TV programs, radios,3 in dÉr al-iftÉs, etc. officially or in
private capacity is satisfactory, but to observe their methodology of deducing legal
rulings and dispensing it as fatwÉ is not always the same. The inconsistencies in their
methodologies of giving fatwÉ open the opportunity to study the long-undiscussed
subject of rasm al-mufti.
Rasm al-mufti is collection of principles and maxims, by which a mufti or qÉÌi
does his enquiry and research of an issue (mas’alah fiqhiyah); and if there is conflict
1 The definition of the term FatwÉ and its co-relation with Fiqh is discussed thoroughly under 1.3.3 of
this chapter. 2 See Aharon Layish, The fatwa as an instrument of accommodation, Islamic Legal Interpretation
muftis and their fatwas, London: Harvard University Press, 1996, 270; See concepts of fatwa under the
entry FatwÉ in The Oxford Encyclopedia of the Modern Islamic World, ed. John L. Esposito, Oxford:
Oxford University Press, 1995, 8, vol.2. 3 See Brinkley Messick, Media muftis: radio fatwas in Yemen, Islamic Legal Interpretation muftis and
their fatwas, London: Harvard University Press, 1996, 310; S. Nizamuddin Ahmad, FatwÉs of
condemnation: Islam and the limits of dissent, Kuala Lumpur: International Institute of Islamic thought
and civilization (ISTAC), IIUM, 48.
2
in the opinions of the jurists, a mufti or qÉÌi on the basis of these principles and
maxims gives preference (tarjÊÍ) to one of those opinions.4 Rasm al-mufti treatises
normally recorded methodologies (uÎËl) muftis require in dispensing their fatwas, or
recorded methodologies a mufti utilized in dispensing his fatwas. Rasms were either
written separately as books in itself or were incorporated as preface/introduction
(muqaddimah) to the fatwÉ-collections as can be witnessed by the preface of al-JÉmiÑ
al-SaghÊr of Muhammad Ibn al-Hasan al-ShaibÉni. In an edition published with the
super-commentary of ÑAbd al-×ayy al-Laknawi, a rasm written by the latter for the
muftis and mustaftis with the title al-NÉfiÑ al-KabÊr liman yutÉliÑ al-JÉmi al-SaghÊr
was attached in the starting of the book.5 Ibn Abidin’s Sharh ÑUqËd Rasm al-Mufti is
a good example of Rasm work as a separate book standing on its own.
0.1.1 Ibn Abidin’s Rasm al-Mufti and its Importance
Ibn ÑÓbidin is well known in the world of fatwas especially Hanafi world, because of
his magnum opus al-×Éshiyah also known as Radd al-MuÍtÉr ÑalÉ Durr al-MukhtÉr
SharÍ TanwÊr al-AbÎÉr. He was the amÊn al-fatwa of 13th
century (A.H.) Damascus,
an authorized representative and assistant of the Mufti in Ottoman government
system. The rasm of his fatÉwÉ he collected in al-×Éshiyah is only explicated where
he intended. As the style adopted in general books of fatÉwa collection was not to
explicate the rasm the mufti uses in drafting a fatwÉ, Ibn Abidin did not reveal his
rasm in his magnum opus. The places where he did explain portions of his rasm are
engulfed within the fatÉwÉ and legal discussions in a passing remark style. Even the
4 This definition of rasm al-mufti is defined by the Grand mufti of Pakistan, Mufti Muhammad RafÊÑ
UthmÉni. See, Muhammad Abd al-Bar, Dars sharÍ ÑuqËd rasm al-mufti, (Karachi: IdÉrat al-maÑÉrif,
2000), 13. For classification and co-relation between rasm and uÎËl see discussion “1.4: Rasm and
UÎËl” in chapter 1 of this work. 5 Muhammad Ibn al-Hasan al-Shaybani, al-Jami al-Saghir (Beirut: ÑÓlam al-Kutub, 1986), 5- 66.
3
table of contents of the published version of al-×Éshiyah does not pinpoint the pages
where rasm related issues are discussed. Only person who could find his hidden
rasms are the ones who read al-×Éshiyah from cover to cover. Without any
exaggeration, this is not in capacity of every human being to read line to line of all 14
volumes of al-×Éshiyah. In order to avoid this torture the best resort available to know
the rasm of the mufti is to study Ibn Abidin’s sharÍ ÑuqËd rasm al-mufti, which this
research is all about. Ibn ÑÓbidin composed seventy four chaplets on methodology to
give fatwÉ naming them ÑUqËd Rasm al-Mufti (chaplets on mufti’s instruments).6
Then to explicate these chaplets Ibn ÑÓbidin wrote a treatise naming it Sharh ÑUqËd
Rasm al-Mufti (also known as SharÍ manÐËmah). He achieved the accomplishment of
the treatise in the month of RabÊÑ al-ThÉnÊ of 1243 A.H.7 Ibn Abidin himself in the
preface of al-×Éshiyah opened a discussion with the topic “MaÏlab: Rasm al-Mufti”
and after brief discussion he promptly said: “And the complete version of these
discussions are in my chaplets on rasm of the mufti (manÐËmatinÉ fi rasm al-mufti)
and its commentary (wa fi sharÍihÉ).8
It is true that the methodologies Ibn ÑÓbidin included in his sharÍ ÑuqËd rasm
al-mufti are not the A-Z on the methodologies of giving fatwÉ, but the treatise include
those methodologies which muftis need on day to day basis in their office (dÉrul
iftÉ’).
6 Mohammad Amīn Ibn ‘Ābidin al-Shāmi, Sharh ‘uqūd rasm al-mufti, (Islamabad: Maktabah Bayt al-
Qalam, N.D.); MajmËÑ RasÉil Ibn ÑÓbidÊn, (Lahore: Suhail Academy, 1976), 10, vol.1. MajmËÑ RasÉil
Ibn ÑÓbidÊn is collection of Ibn ÑÓbidin’s thirty one treatises and Sharh ‘uqūd rasm al-mufti is the
second treatise. 7 MajmËÑ RasÉil Ibn ÑÓbidÊn, 52, vol.1.
8 Ibn Abidin, Muhammad Amin Ibn Umar, ×Éshiyat Ibn ÑÓbidÊn: Radd al-MuÍtÉr Ñala al-Durr al-
MukhtÉr, edited by HusÉm al-DÊn Ibn Muhammad ØÉliÍ FarfËr (Dimashq: Dar al-ThaqÉfah wa al-
TurÉth, 1st edition, 2000), vol. 1, 229.
4
0.2 OBJECTIVE (GHARAÖ) OF THIS STUDY
Objectives9 on which this research manoeuvres are:
To study and present fatwa-giving-methodology of the Hanafi Legal
School and its importance to scholars in position to give fatwÉ in
contemporary time.
To study and present presentation and writing styles of the early and later
Hanafi jurists used in their works.
To study and present the legal-terms used in giving-preference to an
opinion.
To understand the relationship a mufti should have with his society.
To know how much a mufti can compromise while dealing with necessity
and weak opinions’ of a mujtahid.
To provide a base to develop methods of giving-fatwÉ for the
contemporary muftis.
To initiate studies of fatwÉ-giving methods of various jurists and legal-
schools.
0.3 LITERATURE REVIEW
0.3.1 Types of Previous Studies on FatwÉ
It is noteworthy that both Muslim and Oriental scholars’ attention has caught the
subject of fatwa. Books, presentations, papers in periodical journals, websites, and
blogs are accelerating number wise on the subject. These efforts dwell around studies
9 In classical Islamic works, the objectives used to be classified into general and special objectives (al-
gharaÌ al-ÑÉmm wa al-gharaÌ al-khÉÎÎ). Basing on this, the special objective of this work is to
achieve acceptance (raÌÉ’) of al-Mighty Allah, which is the success of this world and Hereafter. The
objectives pronounced in the text are the general objectives.
5
of fatwa of a certain time, mufti of a specific place or certain time; role fatwa plays in
contemporary time and so on. On the other hand, looking at the devotion to study
fatwa-giving-methodology (uÎËl al-iftÉ’) as a full-length-works is rare to find.10
One of the most varied publications is Islamic Legal Interpretation: muftis and
their fatwas edited by Muhammad Khalid Masud, Brinkley Messick and David S.
Powers. As the work is anthology of articles, collecting twenty eight papers that dwell
around fatwa-studies, the work hardly touches the topic of methodology.11
Jakob Skovgaard-Peterson’s Defining Islam for the Egyptian state: muftis and
fatwas of the dÉr al-iftÉ’ is more towards a historical study of institutions in Egypt
giving fatwÉ and the people in charge of it.12
Haim Gerber’s Rigidity versus openness in late classical Islamic law: the case
study of the seventeenth-century Palestine mufti Khayr al-DÊn al-RamlÊ studies the
legal thought of Khayr al-DÊn al-RamlÊ (1585-1671) and the extent of flexibility in his
fatwas compared to strict sense of taqlÊd.13
Wael Hallaq’s From fatwas to furËÑ: growth and change in Islamic substantive
law discusses the transformation of fatwa to the level of furËÑ and the process it
takes.14
It can be seen that these works mentioned here and other works in the same
line either study the fatwa or writer of the fatwÉ the mufti. The present work breaks
away from this fashion and studies the methodology (rasm) needed in crafting a fatwa.
10
Saiyad Nizamuddin Ahmad, FatwÉs of condemnation: Islam and the limits of dissent, (Kuala
Lumpur: International Institute of Islamic Thought and Civilization (ISTAC), IIUM), 7-10. 11
Ibid., 10. 12
Jakob Skovgaard-Peterson, Defining Islam for the Egyptian state: muftis and fatwas of the dar al-
iftÉ’, (Leiden: Brill, 1997). 13
Haim Gerber, “Rigidity versus openness in late classical Islamic law: the case study of the
seventeenth-century Palestinian mufti Khayr al-DÊn al-RamlÊ,” Islamic Law and Society, vol.5, no.2
(1998): 165. 14
Wael Hallaq, “From fatwas to furËÑ: growth and change in Islamic substantive law,” Islamic Law and
Society, vol.1, no.1 (1994): 29.
6
0.3.2 Narrowing the Scope of Studying Rasm Al-Mufti
If one is suppose to combine the previous types of studies on fatwÉ as mentioned
above, the study will be too broad. To narrow the scope, one can concentrate on
studying the individual muftis, single type of legal subject (mas’alah), or fatÉwÉ of a
constrained time-period. Similarly, the study of rasm al-mufti such as Ibn ÑÓbidin’s
SharÍ ÑuqËd rasm al-muftÊ, the scope is broad if one is studying the methodologies of
different muftis in one time, their madhabs (legal schools), and conflicts. To narrow
the scope of rasm al-mufti studies one can concentrate on one mufti’s methodology, or
on methodology of one legal school. This research dedicates itself to study the treatise
of Ibn ÑÓbidÊn al-ShÉmi on rasm al-mufti concerntrating on the Hanafi methodology
of giving fatwÉ.
0.3.3 Previous Studies and Works on Ibn Abidin’s SharÍ ÑUqËd Rasm al-MuftÊ
0.3.3.1 Works in English
The researcher will be definitely wrong if he claims that no previous studies on SharÍ
ÑUqËd Rasm al-MuftÊ was ever done. As far as only the chaplets are concerned,
Norman Calder translated the chaplets in English which was published by the Bulletin
of the School of Oriental and African Studies, volume 63, issue no. 2 in the year 2000.
When it came to explication of the chaplets, Norman Calder presented his own
scholarly explications, meaning that Ibn Abidin’s own explication—SharÍ ÑuqËd rasm
al-muftÊ—was not presented in English.15
15
Norman Calder, “The ÑUqËd Rasm al-MuftÊ of Ibn Abidin,” in Bulletin of the Oriental and African
Studies, vol. 63 (2) 2000: 215—288.
7
0.3.3.2 Works in Arabic
Coming back to Arabic versions of the treatise, the treatise was published in 1976 as
part of the MajmËÑ RasÉ’il Ibn ÑAbidÊn by Suhayl Academy Lahore, not decorated
with any editor. In this anthological work, SharÍ ÑUqËd Rasm al-MuftÊ was placed
second amongst thirty-one treatises of Ibn ÑAbidÊn. Then the treatise was published
independently by Maktabah Bayt al-Qalam, without any date. The editor Muhammad
Attaqqi broke the continuous-flowing text with his sub-titles. These sub-titles were not
within the square parentheses, which confused many readers who did not have access
to MajmËÑ RasÉ’il Ibn ÑAbidÊn in construing the sub-titles as originally authored by
Ibn Abidin himself. Attaqi’s edition as requirement of the present academic milieu did
not contribute by providing extensive notes on the abridged-names of books and short
name of jurists mentioned in the text. Also the edition did not provide cross-references
of the quotations Ibn Abidin quoted from other works. With these minor but important
deficiencies this edition is good for reading, but not supportive in academic research.
Then a better edition of independent Arabic SharÍ ÑuqËd rasm al-muftÊ was
published by al-Rashid (al-Waqf), Karachi in 2005. Shaykh Abu Lubabah the mufti at
Dar al-Ifta wa al-Irshad, Karachi in this edition added subtitles starting with the
terminology “maÏlab (pursuit)” the very same term used by Ibn Abidin in his
al-×Éshiyah. In the footnotes he edited and added the documentary notes of his
teacher Mufti MuÐaffar ×usayan al-MaÐÉharÊ. Then he edited and attached the list of
books and jurists with their complete names at the end of the treatise extracted by
AÐhar ×usayn al-AjrÉrawÊ. So far this is the best version of Arabic independent SharÍ
ÑuqËd rasm al-muftÊ produced, but the work would have been an academic-treasure if
the editor would have documented the famous works Ibn Abidin referred to with
volume and page numbers, and publication details. Many works Ibn Abidin referred to
8
or quoted were manuscripts then, which now are available in edited and published
versions. In the instances where the documentary notes have reference to a work with
volume and page number, the editor did not provide the edition, year of publication
and publishers’ names.
0.3.3.3 Works in Urdu
The well-known Urdu translation of SharÍ ÑuqËd rasm al-muftÊ is Aap Fatwa Kaise
Dein (How you should give Fatwa?) by Shaykh Mufti SaÑÊd AÍmad PÉlan PËri Dar
al-ÑUlËm Deoband, India. The work was published by Maktabah NuÑmÉniyah,
Karachi in 1425 A.H corresponding to 2004. The work is an excellent translation with
extra notes where necessary. The author also provided complete information of books
and jurists Ibn Abidin mentioned briefly at the end of the translation. Since the author
was referring to his personal collection of works to provide citations to Ibn Abidin’s
references, he only mentioned the volume and page number of the books.
0.3.3.4 Points of Distinction
Looking at the previous works on SharÍ ÑuqËd rasm al-muftÊ mentioned above, points
which draw line of distinction between those works and this research work can be
construed. And the points are:
1. This work is a complete translation of the treatise including the chaplets
and Ibn Abidin’s commentary in English.
2. This work presents the citation of the books and quotations in Ibn Abidin’s
text with necessary information suitable for the contemporary academic
purposes such as page numbers, volume numbers, editor’s name,
publisher’s name, edition, and year of publication.
9
3. Instead of inserting self-made subtitles to the text of the treatise, the
researcher divided the Arabic Text into chapters with titles relevant to the
theme of Ibn Abidin’s chaplets and commentary. He did not disturb the
flow of the original text.
4. The researcher wrote his analysis separately in order to avoid disturbance
to the text with suitable subtitles.
Other details can be seen while the methodology of this research is presented below.
0.4 METHODOLOGY OF RESEARCH
The researcher went through three major stages to complete this research. First the
researcher re-typed and edited the Arabic text basing on the original 1976 text.
Second, the researcher translated the text into English. And third, he analysed the text.
The three stages in detail are as follows:
0.4.1 Researcher’s Edition of the Text
For the purpose of research and presentation in the realm of contemporary scholarly
works the researcher re-typed the 1976 stamp printed text of the treatise. He broke the
old style continuous-text into paragraphs, block-texts, numbered and bulleted texts.
The most difficult part of the treatise faced by the scholars who study and teach
SharÍ ÑuqËd rasm al-muftÊ is to sort out the starting and the ending point of Ibn
Abidin’s quotations especially when he includes quotations within quotations. To
overcome this adversity, the researcher either secured the quotations within quotation
marks or framed them into block-texts. And then he numbered the paragraphs within
square brackets, where the numbering re-starts at every new chapter.
