Islamic Jurisprudence: Concept of Sharia & Fiqh and their differences explained by M. Azeem Farooqi
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- เผยแพร่เมื่อ 2 ธ.ค. 2024
- Muslim Law/ Islamic Jurisprudence: Concept of Sharia & Fiqh and their differences explained by Muhammad Azeem Farooqi
The Sharia is the collection of values and principles derived from the Quran and Sunnah that form the moral, religious, and legal teachings of Islam. It is distinguished from Fiqh (jurisprudence) which is the practical application of those principles in real life. In other words, the Sharia may be called the spirit of the law, while Fiqh may be called the application of the law.
Wow surprised a very great step , very informative and helpful, my respected principal.
Easy and simple way to understand the Fiqh ❤
Crystal clear concept 👍
Really Amazing
Thanks from India
Mashallah this will help me really to understand the concept of Fiqh and shariah... Thank you brother even I can't understand ur mother tongue ... I am currently taking sharia course..hope you can share ur knowledge.
Legal ethics ka lecture kindly upload ker dn!!!!
A very very very great initiative. Admirable.
Nice
Sir please upload other lectures of Islamic jurisprudence.
Aoa sir hm sharia me bs Karin hm ko pbc license dy gi ya ni AP k answer ka wait karon ga
Sharia me total kitnay subjects parny parain gy
Eaky kitny part hai
Well explained. I need further lectures of this learned teacher, but how I can find it?
Prosecutor kia hai
But parying namaz is not a legal aspect? What do you exactly mean by legal aspect?
Mera Entrance exam kal hai r me aaj ye topics dekh rahi hu...my bad phle nhi mila ye yt.channel 🥺
Hogya entrance clear?
Watching 2 hours before paper😂
The third kind of war is that of religion, or jihad; this Ibn Khaldun sees as being obligatory and common to all religions of the Book; but to the Jews and Christians it is in common not obligatory except in the case of a defensive war, but to the Moslems it is obligatory both in defense and offense. This reason - ie that jihad is not obligatory to the other People of the Book he uses to justify the Israelites’ being ruled by Judges and not by a King (whom he sees as being able to wage ‘royal’ or offensive war). From his heading 31, his description on jihad develops into a discussion on the Jews and Christians:
It comes to them as the necessary result of group feeling, which by its very nature seeks to obtain royal authority, as we have mentioned before, and not because they are under obligation to gain power over other nations, as is the case with Islam. They are merely required to establish their religion among their own (people). This is why the Israelites after Moses and Joshua remained unconcerned with royal authority for about four hundred years. Their only concern was to establish their religion. The person from among them who was in charge of their religion was called the Kohen. He was in a way the representative (caliph) of Moses. […] This continued to be (the situation among the Israelites) until the nature of group feeling made itself fully felt and all power became political.
The Israelites dispossessed the Canaanites of the land that God had given them [the Israelites] as their heritage in Jerusalem and the surrounding region, as it had been explained to them through Moses. The nations of the Philistines, the Canaanites, the Armenians, the Edomites, the Ammonites, and the Moabites fought against them. During that (time), political leadership was entrusted to the elders among them. The Israelites remained in that condition for about four hundred years. They did not have any royal power and were annoyed by attacks from foreign nations. Therefore, they asked God through Samuel, one of their prophets, that He permit them to make someone king over them. Thus, Saul became their king. He defeated the foreign nations and killed Goliath, the ruler of the Philistines. After Saul, David became king, and then Solomon. His kingdom flourished and extended to the borders of the Hijaz and further to the borders of the Yemen and to the borders of the land of the Romans.
[…]
The Messiah (Jesus) brought (the Jews) his religion, as is known. He abolished some of the laws of the Torah. He performed marvelous wonders, such as healing the insane and reviving the dead. Many people joined him and believed in him. The largest group among his following were his companions, the Apostles. There were twelve of them. He sent some of them as messengers (Apostles) to all parts of the world. They made propaganda for his religious group. That was in the days of Augustus, the first of the Roman emperors, and during the time of Herod, the king of the Jews, who had taken away royal authority from the Hasmoneans, his relatives by marriage. The Jews envied (Jesus) and declared him a liar. Their king, Herod, wrote to the Roman Emperor, Augustus, and incited him against (Jesus). The Roman Emperor gave (the Jews) permission to kill him, and the story of Jesus as recited in the Qur'an occurred.The head of the Christian (community) and the person in charge of (Christian religious) institutions is called Patriarch. He is their religious head and the representative (caliph) of the Messiah among them. He sends his delegates and representatives to the remote Christian nations. They are called "bishop," that is, delegate of the Patriarch.
[…] Later on, each sect had its own Patriarch. The Patriarch of Rome is today called "Pope." […] Rome belongs to the European Christians. Their royal authority is established in that region. The Patriarch of the (Christian) subjects in Egypt is of the Jacobite persuasion. He resides among them. The Abyssinians follow the religion of (the Egyptian Christians). The Patriarch of Egypt delegates bishops to the Abyssinians, and these bishops arrange religious affairs in Abyssinia. […] It is the custom of the Pope with respect to the European Christians to urge them to submit to one ruler and have recourse to him in their disagreements and agreements, in order to avoid the dissolution of the whole thing. His purpose is to have the group feeling that is the strongest among them (concentrated upon one ruler), so that (this ruler) has power over all of them. The ruler is called "Emperor" (Emperador), with the middle letter (pronounced somehow) between dh and z. (The Pope) personally places the crown upon the head of (the emperor), in order to let him have the blessing implied (in that ceremony). The emperor, therefore, is called "the crowned one." Perhaps that is the meaning of the word "emperor."
This, briefly, is our comment on the two words Pope and Kohen. "God leads astray whomever He wants to lead astray, and He guides whomever He wants to guide.No it does not point out jihad for world domination.