ce ax ne cpuot es i wt tohualtdabney sI us lsapme ni cdleadwi nt haa tnroenq- uMi ruessl i amgloavnedr na nmde int tsaol balui gt ha ot iroint ywt oo u l d b e lifted. For instance, the laws of ḥudūd (punishments) would not be an oalbsloigfaotliloonwosnuiMt.uTshliums,sAinbūnoḤna-nMīfuashli◌ؒm lands to enact. Other such laws would ◌ facilitated the removal of sin upon Msinusalnimd solfifveirningguandbeertttehrewseayciorcuutminsctaanseceosf. sInindiesewd,hhaetlpa ing Muslims identify muftī does. He isdi ne,nht ief iwe si lwl shaeyt hi teirs tnhoetr ae l il so wa es idn. Ii nf tah emr ae titse nr oa ns di nr, uhlee swai lclcmo radkien gl ilfye. eI fatshyefroer i s Muslims. Another approach of the muftī is to begin as Shāh Walī-Allah ◌ؒ ◌ did with the universal principle of human sanctity ( ḥurmah ). He then must examine secondary principles that are utilitarian, specifically the Māqaṣid al-Sharīʿah , or what the Sharīʿah aims to preserve: dīn (the Islamic religion) , ‘aql (intellect) , naṣab (familial lineage) , nafs (personal dignity) , and māl (wealth). For any fiqh issue, the muftī must make sure he is guided by the Qurʾān. Before he delves into books of fiqh , he must ask: Is there anything in the Qurʾān about tbhei sa?dAmrien itshteerree da ni ny tQhuerfʾ ār anmi c ipnrgi nocf itphlee sa no sr wa eQru? rTʾ āhnuisc, wb eofrol rdev ileowo ktihnagt i nn eae d s t o fatwā text like the ʿ Ālamgīr for a legal answer, the muftī must look into the Qurʾān and sunnah . The book of fiqh is an aid, not a manual of absolute decisions. The fatwā is a highly sophisticated, artful dispensation. Intellectually, it requires that the muftī has access to and familiarity with legal opinions that
10
Made with FlippingBook interactive PDF creator