Kazralabar Includes classical and contemporary titles on a variety of subjects. This topic has been dealt with in a comprehensive manner; it starts with an introduction, has a body and ends with a conclusion. Fatawa fatawa shami urdu pdf: The wali was traditionally the father or the grandfather, so complications arose when a child was sgami orphan or did not have a father or grandfather. We check if the keyword is contained in the domain name. Fatawa fatawa shami urdu pdf: If the wife was not receiving pleasure from the husband, on the other hand, the wife would have to wait one year before she could ask arqbic court for a divorce.
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Childhood[ edit ] Ibn Abidin was born in Damascus in His family came from a long line of scholars and was, therefore, well respected. He was a very determined student. After much hard work, he received four degrees of authorization. There was to be no bias and all of the decisions were to be based on previous methods. However, in reality this was not the case. Ibn Abidin is an excellent example of how the fatwa system worked in reality.
He also went back and shortened, edited, and added his own opinion to the Damascus mufti before him, Hamid al-Imadi. His more obvious area of flexibility involves his view on urf local custom.
He claimed that many things change with time and that the laws need to be flexible in order to account for the change in urf. He states that, "jurists should not proceed by strictly and rigidly adhering to the authoritative books and opinions of the madhhab , but should also pay attention to the needs of the people of his time, or else the harm he does will outweigh the benefit.
If their fatwa contradicted the founder of their madhhab, then their reasoning was that if their founder had been alive during their time he would have given the same decision. The use of ijtihad was said to have been ended long before Ibn Abidin was a mufti. However, Ibn Abidin uses great amounts of effort in order to determine the correct answer to a problem in his fatwa, using the knowledge of the common urf and his own reasoning.
He seems to have believed that ijtihad was still acceptable to use in certain circumstances. For example, he states that "If Abu Hanifa has a ruling on a matter at hand, then his view is to be followed. If not, then we look for views by Abu Yusuf , then Muhammad al-Shaybani , then Zufar, then Hasan, then some other lesser jurists, but if no one has an answer at all, then it is incumbent on the mufti to look into it by way of deep thinking and ijtihad.
So he believed that ijtihad was acceptable if there was no other option. However, this was not truly his only exception. He also considered acceptable to use his own reason if times had changed and the law required a change. This required change usually meant to him that the times were becoming more and more corrupted and the laws needed to be made stricter.
Everyone was expected to be married and each person was expected to marry someone within their same social class. For example, a woman in the lower class could not marry a man in the middle class or vice versa.
He classified those in the lowest class to consist of barbers, metal workers, shepherds, and bath-keepers, but added that there was not a clear distinction because it depended on the custom of the location the persons lived in.
What he meant by this was that a Muslim was of higher class than a non-Muslim and that a non-Muslim believer was of a higher class than of a no-Muslim non-believer. The wali was traditionally the father or the grandfather, so complications arose when a child was an orphan or did not have a father or grandfather. More complications arose if the wali was considered to be unable to make proper decisions. Ibn Abidin came up with fatwas to some of these problems.
He also said that if the wali disregards a good marriage offer that the court has the right to interfere. Both females and males were considered to have a choice in whom they married after they reached maturity. However, males were free to pick their wives while the women were considered to approve of a marriage if they were silent after having been told all the specifics of an offer.
After marriage, Ibn Abidin said that the husband was obligated to provide for the wife no matter what her financial situation based on her social standing. For example, an upper-class wife would have to be fed wheat bread and meat for lunch, a middle class wife would have to be fed bread and animal fat, and a lower-class wife would have to be fed bread and cheese. According to Ibn Abidin, and many other scholars, both the man and woman were expected to fulfill each other sexually.
If the husband was not receiving pleasure from his wife, then he had the right to stop providing for her and to divorce her unless she had a disability. If the wife was not receiving pleasure from the husband, on the other hand, the wife would have to wait one year before she could ask the court for a divorce. They had fear of speaking out against the state.
I would think that I had comprehended it completely. But it was his extensive knowledge of jurisprudence that distinguished his potential.
In this work, he wrote that it is haram to eat the meat of mermaids. A brilliant doctor in earlier times had devised a novel way to extract pus from festers and abscesses using chickpea. He completed the manuscript in AH. This topic has been dealt with in a comprehensive manner; it starts with an introduction, has a body and ends with a conclusion.
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