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    Vaccination For Children Should Be Made Mandatory

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    Alif Kharuddin
    Fiqh, or Islamic jurisprudence, has both a literal and technical meaning. Literally, it means to have profound knowledge of something. Technically, fiqh is defined as the profound deduction of sharia values relating to human conduct as derived from the Quran, hadith, scholarly consensus (ijma'), and analogy (qiyas). Fiqh explores the deep rulings of Islamic law pertaining to human actions and excludes discussions of creedal beliefs.

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    Vaccination For Children Should Be Made Mandatory

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    Alif Kharuddin
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    Fiqh, or Islamic jurisprudence, has both a literal and technical meaning. Literally, it means to have profound knowledge of something. Technically, fiqh is defined as the profound deduction of sharia values relating to human conduct as derived from the Quran, hadith, scholarly consensus (ijma'), and analogy (qiyas). Fiqh explores the deep rulings of Islamic law pertaining to human actions and excludes discussions of creedal beliefs.

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    Vaccination for Children Should Be Made Mandatory

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    Fiqh, or Islamic jurisprudence, has both a literal and technical meaning. Literally, it means to have profound knowledge of something. Technically, fiqh is defined as the profound deduction of sharia values relating to human conduct as derived from the Quran, hadith, scholarly consensus (ijma'), and analogy (qiyas). Fiqh explores the deep rulings of Islamic law pertaining to human actions and excludes discussions of creedal beliefs.

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    © All Rights Reserved
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    Download as doc, pdf, or txt
    62 views3 pages

    Vaccination For Children Should Be Made Mandatory

    Uploaded by

    Alif Kharuddin
    Fiqh, or Islamic jurisprudence, has both a literal and technical meaning. Literally, it means to have profound knowledge of something. Technically, fiqh is defined as the profound deduction of sharia values relating to human conduct as derived from the Quran, hadith, scholarly consensus (ijma'), and analogy (qiyas). Fiqh explores the deep rulings of Islamic law pertaining to human actions and excludes discussions of creedal beliefs.

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    FIQH (JURISPRUDENCE)

    Words denote two types of meanings. First type is the literal meaning given in the

    dictionary. In Arabic, this meaning is expressed by the word “lugatan.” The second type

    is the technical meaning i.e. a meaning coined by experts of a field. This in Arabic is

    expressed by the word “Istilahan.” (Fatawa Shami, p. 37, vol.1)

    Literally (lugatan), the Arabic word “fiqh” means to have profoundi knowledge of

    something. Knowledge about affairs and proceedings can be shallow that scratches the surface

    information only. On the other hand profound knowledge explores the deep information.

    The word fiqh in the Quran and Hadith:

    “Why should not a company from every group of them go forth to gain
    profound understanding (tafaqquh) in religion and to warn their people
    when they return to them, so that they may beware.” (9:122)

    Qatadah in commentary of this verse said, “It is about when the messenger of Allah sent

    an army; Allah commanded them to go into battle, while another group remained with the

    Messenger of Allah to gain instructions of the religion. The second group returns to its

    own people to call them (to Allah) and warn them against Allah’s punishment inflicted

    upon those who were before them.” (Tafsir Ibn Kathir (English), p. 545, vol. 4,)

    The word “fiqh” in hadith:

    The Holy Prophet has told us: “whoever from my nation learns forty
    ahadith; Allah will raise him as a faqih (an Alim--A man of ‘ilm or
    knowledge).”
    In technical sense (Istilahan) the word “Fiqh” is defined as “The profound

    deduction of the Shari’ah values relating to conduct from their respective particular

    evidences.”

    Al-ilmu bil-Ahkamil-shar’iyah al-far’iyah Al-muktasabi min adillatiha al-


    Tafsiliyah (Raddul Muhtar, p. 38, vol. 1).

    By the use of the term “Shariyah values” it is intended to leave values of Creed and Faith

    (i’tiqadi). Sometimes hukm is divided from another aspect. Hukm Far’i (Values relating to

    human action) and hukm Asli (Values relating to theories and principles). (Raddul Muhtar, p. 39

    vol. 1) The word “Conduct” excludes points relating to Principles (asliyah) e.g. Ijma’

    (consensus) and Qiyas (logical Reasoning). “Particular Evidences” points out toward the

    four major evidences of Shariyah i.e. The Quran, The Sunnah, The Ijma’ and The Qiyas.

    The first part of the stated definition “Shariyah values relating to conduct”

    instructs that fiqh only discusses the Shariyah Values relating to Acts and deeds leaving

    out Values of Belief. The second part “Respective Particular evidences” acknowledges

    that every Shariyah value will have its evidence from the four major sources. (Subhun-

    Nur, p. 9, vol.1)
    i

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