Islamic Jurisprudential Maxims , livre ebook

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114
ﺔﻴﻬﻘﻓ ةﺪﻋﺎﻗ
ﺔﻳﺰﻴﻠﺠﻧﻹا ﱃإ ﺎﻬﻠﻘﻧو ﻼﺼﻔﻣ ﺎﻬﺣﴍ





رﻮﺘﻛﺪﻟا ذﺎﺘﺳﻻا
ﰲﺎﺼﻟا ﻲﻗﺎﺒﻟا ﺪﺒﻋ










































Amwaj
for Publication and Distribution
Jordan – Amman
amwajpub@yahoo.com




























Islamic
Jurisprudential
Maxims
114 Maxims Expounded
&
Rendered Into English

.
























Islamic Jurisprudential
Maxims
114 Maxims Expounded
&
Rendered Into English







Prof. Abdul Baki As-Safi









ّ







ﱃوﻷا ﺔﻌﺒﻄﻟا
2012

The Hashemite Kingdom of Jordan
The Deposit Number at The National Library
(3821/10/2011)
ﻦﻋ ﻒﻨﺼﳌا اﺬﻫ ﱪﻌﻳ ﻻو ﻪﻔﻨﺼﻣ ىﻮﺘﺤﻣ ﻦﻋ ﺔﻴﻧﻮﻧﺎﻘﻟا ﺔﻴﻟوﺆﺴﳌا ﻞﻣﺎﻛ ﻒﻟﺆﳌا ﻞﻤﺤﺘﻳ .ىﺮﺧأ ﺔﻴﻣﻮﻜﺣ ﺔﻬﺟ يأ وأ ﺔﻴﻨﻃﻮﻟا ﺔﺒﺘﻜﳌا ةﺮﺋاد يأر


















Rajaa, Mazin, Ma’an, & AL‐Hamza

































Table of Contents
Page
Transliteration ................................................................. 9
Preface .............................................................................. 11
Chapter One
Introduction
1.0. Preliminaries ............................................................... 14
1.1. Review of Related Literature ..................................... 15
1.2. Basic Assumptions ..................................................... 18
1.3. Significance of the Book ............................................ 18
1.4. Purpose of the Book .................................................. 19
1.5. Methodology ............................................................... 19
1.6. Terms Adopted in the Book ....................................... 21
Chapter Two
Religio-Legal Translation: A Theoretical
Perspective
2.0. Preliminaries ............................................................... 24
2.1. Translation Strategies ................................................. 24
2.2. Translation Equivalence ............................................. 27
2.3. Language Specificity .................................................. 30
2.4. Culture Specificity ...................................................... 33
2.5. Religio-Legal Specificity ........................................... 36
Chapter Three
Jurisprudential Maxims, Fundamentalitic Maxims
and Jurisprudential Canons
3.1 Jurisprudential Maxims: Historical Development ....... 38
3.2. Significance of Jurisprudential Maxims in Islamic 40
Life .....................................................................................

7


3.3. Differences between Jurisprudential Maxims and
Fundamentalistic Maxims ................................................ 41
3.4. Maxims Deemed to be Both Jurisprudential and
Fundamentalistic………………………………………… 42
3.5. Differences between Jurisprudential Maxims and 43
Canons ...............................................................................
3.6. Differences between a Jurisprudential Maxim and 44
a Jurisprudence Theory ......................................................
Chapter Four: Jurisprudential Maxims ....................... 47
163 Chapter Five: Concluding Remarks ..............................
Glossary ............................................................................ 175
Appendix : Index of Maxims , Alphabetically Arranged ... 191
References ......................................................................... 205















8


Transliteration

أa
بb
تt
ثth
جj
حh
خkh
ذth
رr
زz
سs
شsh
صs
ضdh
طt
ظz
ع‘
غgh
فf
قq
كk
لl
مm
نn
ء"
ـﻫh
وw
يy

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Short Vowels

u dhamma
a fatha
i kasra

Long Vowels
ﻒﻟا aa
واﻮﻟا oo
ءﺎﻴﻟا ee
ءﺎﻴﻟ ay












10




Preface

The present book deals with rules or maxims derived from the Islamic
jurisprudence (fiqh) which subsumes all facets of Muslims’ life: worship,
material affairs and daily transactions. Islamic jurisprudence is the
framework of practical aspects of Islam itself. It is of a hybrid nature as it is
marrying up religion and law, for it stipulates man’s rights and obligations
based on certain jurisprudential maxims. Hence, the maxims are deemed to
be of paramount importance that must be translated to those who aspire at
fathoming the true nature of Islamic jurisprudence on the one hand, and
those who work in the field of translation of law and religion on the other.
Islamic religion has been revealed through the Arabic language, i.e.
initially to the people of the Arab peninsula. This language is incongruent to
English. Moreover, jurisprudence (fiqh) is replete with concepts which pose
a real challenge to the translator of jurisprudential maxims into English.
The Islamic legal system, philosophy and practice have basically been the
evolution and elaboration of the Islamic law, Shari’ah which is historically
a divinely ordained legal system of the Islamic state to control and regulate
the Muslim society.
Since the advent of Islam, jurisprudence has been for many generations
an autonomous and pure science wherein law has appeared as a body of
rules, or preferably legal maxims, which, we may propound, are based on
four categories of sources: (a) the Qur’an, (b) the Prophetic Tradition,
hadiths (Prophet Muhammad's sayings), (c) both the Qur’an and the
Prophetic hadiths, and (d) certain renowned jurisprudents.
Perhaps it is worth noting that there has been a controversy and
inconsistency among translators of the Qur'an and Islamic studies into

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English as regards the transliterated word Allah or the English equivalent
God. In a random survey of 15 available translators of the Quran, the author
has found 10 translators using 'Allah', namely: Abdulhaqq and Aisha
Bewley, Al-Hayik, Bell, Dawood, Ghali, Hilali and Khan, Kassab, Khan
(Zafrulla), Mushaf Al-Madinah An-Nabawiyah, and Pichthall compared to
5 using 'God', namely: Ali, Arberry, Asad, Irving, and Rodwell. The last
five translators among others surmise that many languages have their own
terms in reference to Allah. Arabic is not an exception, where Allah is the
name of God among Arabs and Muslims. Interestingly enough, in Google,
under the topic: "About Allah", the word 'God' is used in the verses rendered
into English and the sections like 'God's Attributes' and 'The Oneness of
God.' The following anecdote may shed light on their predilection for
adopting God: i