Sharia&SourcesExtractfromtheBookIslamFaith Practice&History LESSON21

THESHARIA
1.ThePlaceofShariainIslam
Thewordsharialiterallymeansaway.InIslamicterminology,it meansthelegalsystemofIslam.Itisnormallytranslatedasthelawsof IslamortheIslamiclaws. Islamisadinreligion.Theworddinbearsaconceptwiderandmore comprehensive than the word `religion'. It means believing in the fundamentals as well as living according to the Islamic laws. This conceptofreligionisbeautifullyconveyedinthetermsusedbyIslamic scholars to describe the fundamental beliefs and the practical laws of Islam.Thebeliefsaredescribedasusluddntherootsofreligion. The shara laws are described as furu ddn the branches of religion. Beliefs without practice is incomplete Islam; and practice withoutbeliefmaybeusefulinthisworldbutnotofmuchuseinthe hereafter. Thesharaisacompletewayoflife;noaspectofhumanlifeisoutside itsdomain.IslamexpectsaMuslimtofollowitslawsineveryaspectof life: personal and familial, religious and social, moral and political, economicandbusiness,etc.Afterall,Muslimmeansonewhosubmits toGod.TheQurnsays,WhenAllahandHisMessengerhavedecreeda matter,itisnotforanybelievingmanorbelievingwomantohaveachoice in their affairs.And whosoever disobeys Allh and His Messenger has goneastrayintoclearerror.(33:36)

2.TheNeedfortheShara
Mans nature dictates that he can only function properly within a society. Human beings are interdependent by nature. This

interdependencyofhumanbeingsoneachotherisbeautifullyexpressed inthefollowingpassage: Thebakertoldmetobakemyownbread;thetailortoldme tocutandsewmyownclothes;theshoemakertoldmeto makemyownshoes;similarly,thecarpenter,theengineer, thefarmer,andallthelabourersandworkerstoldmetodo everythingbymyself.ItwasthenthatIlookedatmyselfand realized that I am naked, hungry and powerless with no shelterovermyhead,waitingfordeathtoovercomeme.It was then that I realized that I cannot survive without my fellowhumanbeings;mysurvivaldependsonlivinginthe society. Asociety,however,dependsforitsexistenceonlawsandregulations. Iftherearenolawsinasociety,itisovertakenbythelawofthejungle: thestruggleforexistenceandthesurvivalofthefittest.Sotheneedfor lawstoregulatethelivesofhumanbeingsisbeyondanydoubt. Islam teaches that because of the imperative need of laws for a civilizedsociety,Godhassentaseriesofmessengersandprophetswith divinelawsforman'sguidancefromtheveryfirstdayofhiscreation.The last Messenger was Prophet Muhammad (may peace and blessings of Godbeuponhimandhisfamily)whobroughtthefinalandtheperfect setoflaws,Islam,asaguideformankindtilltheendoftime. ManypeoplethinkthatthereisnoneedforGodmadelaws,wecan make laws by ourselves. Islam believes that a human being is a very sophisticatedcreature;andsincehehasnotmadehisownbody,nordid he create the world in which he lives, he, therefore, is not the best candidateformakinglawsabouthimself.Commonsensesaysthatwhen youbuyacomplicatedpieceofequipment,likeacomputer,youshould use it according to the instruction manual prepared by the manufacturerofthatparticularmachine.Tolearnthecomputerbytrial anderrorisnotthesmartway.Similarly,GodastheCreatorofmanand theearthknowsbetterhowthehumanbeingshouldlive. TheinstructionmanualthatGodsentforusisknownastheQur'n. Butthehumanbeingisnotjustanyordinarymachine;ratherheismore
*

Jurdq, G., al-Imm Ali: sawtu 'l-`adlati 'l-insniyyah, vol. 5 (Beirut) p. 14.

complicated than the most advanced computer a human can ever produce. So God did not only send the QurnHe also sent an instructorknownasProphetMuhammad.TheProphetofIslambrought theQurntousandalsoprovidedpracticalexamplesinhowtoconduct ourlives.AccordingtoShiaIslam,aftertheProphet,theImamsofAhlu 'lbaytaretheprotectorsoftheQurnandtheinterpretersofitslaws.

3.TheSuperiorityofGodmadeLaws overManmadeLaws
Atthispoint,IwouldliketoshowthesuperiorityofIslamiclawsover manmadelaws.Manmadelawsarebynecessityinfluencedbythelaw makers'socialandracialbiases.TheUnitedNationsOrganizationisthe bestexampleofhowpoliciesareenforcedonlywhenitsuitstheinterest of the superpowers. The rule of the game in manmade laws is not honestyandjustice,itisthemightisright. Godmadelawsaresuperiorbecauseofthefollowingfacts: Godisaboveclassstatus; Godisaboveracialprejudice; Godisabovegenderrivalry; God,astheCreator,fullyknowshumansaswellastheworldin whichtheylive. Godmadelawswillbejustandbasedonfullyinformeddecisions.Let medemonstratethesuperiorityofGodmadelawsbyusingtheexample ofcapitalpunishment. The secular system always swings according to the mood of the people:sometimes,thepeoplefeelthatcapitalpunishmentformurderis not right and so they pressure their representatives to vote against capitalpunishment.Butwhencrimesratesincreaseandserialmurder casesoccurmorefrequently,publicopinionchangesandthelegislators areinfluencedinfavourofcapitalpunishment. ActuallybothsidesofthisissuereflecttheJudeoChristianbasisof theWesternsociety.Judaism,ontheonehand,insistsontheprinciple of justice which demands an eye for an eye. On the other hand, Christianitypromotestheprincipleofmercybysayingturnthyother cheek.

Islam,thefinalversionofGodmadelaws,takesabalancedlookat theissueofcapitalpunishmentandhasbeautifullyaccommodatedboth theprinciplesofjusticeandmercyinitssystem.TheWesternsystemdid notrealizethedifferencebetweenthetwoprinciplesofjusticeandmercy: whilejusticecanbedemandedandlegislated,mercycannotbeforcedor made into a law. You can always plead for mercy but you can never demandmercy. Islamtakesthisdifference intofullconsideration, and,therefore, it talksaboutcapitalpunishmentontwodifferentlevels:legalandmoral. Onthelegallevel,itsanctionstheprincipleofjusticebygivingtheright ofretaliationtothevictim.But,immediately,theQur'nmovesontothe moral level and strongly recommends the victim to forgo his right of retaliation and either to forgive the criminal or to settle for monetary compensation. This issue has been clearly mentioned in the following verseoftheQur'n: Init(theTorah),Wewrotetothem:Alifeforalife,aneyeforaneye, anoseforanose,anearforanear,atoothforatooth,andthereis retaliation for wounds. But (before you act according to your right, rememberthat) whosoeverforgoes (hisrightofretaliation), itshallbe expiationforhim(againsthisownsins).5:45 Thus Islam has very beautifully provided the legal safeguard for humanlifeonthesociallevelandalsoencouragedmercyfromamoral pointofviewontheindividuallevel.Ifhumanbeingsareleftontheir owninthisissue,theywillalwaysswingbetweenthetwoextremesof justice and mercyonly Islam, the final version of Godmade legal systemcanaccommodateboththeseprinciples. *** ThislessonisbasedonAnIntroductiontotheSharabySayyidM.Rizvi

QuestionPaperonLesson21 THESHARA
Name:_____________________ Question1: Ticktheappropriatebox: TRUEFALSE (a)Islamisjustasystemofbeliefs. (b)Dnmeansacompletewayoflife. (c)Sharaisawaychartedbytheummah. (d)Islamisareligionofjusticewithnoroomformercy. (e)Godmadelawsarejustandunbiased. StudentNo.________
[15points]

Question2:

[20points]

Explaininyourwordstheshortcominginmanmadelaws.

Question3:

[15points]

Theneedforlawsisforthesurvivalofacivilizedsociety.Explain in your own words the importance of the social aspect of human beingsandtheirinterdependenceononeanother.

LESSON22

SOURCESOFTHESHARA
1.TheQurn&theSunnaoftheProphet
The Muslims during the days of Prophet Muhammad lived by the shara by following the Qurn and the sunna. Sunna means the exampleoftheProphet.(Sunnaissometimeswrittenas`sunnat'.) Was not the Qur'n enough on its own? The Qur'n is a book of guidancewhichwassentfortheentirehumanworldtilltheendoftime. As such, it only deals with the general issues and mentions only the basicprinciplesunderlyingtheMuslimwayoflife.TheQur'nismore likeaconstitutionthanabookoflaw.ThedealswerelefttotheProphet. The Qur'n itself clearly explained this relationship between the Prophetanditselfinthefollowingverses: He raised up among the common people a Messenger from among themselves to recite to them His revelations, to purify them, and to teachthemtheBookandthewisdom.(62:2) AndWehaverevealedtoyou (OMuhammad) theReminder (thatis, theQur'n)soyoumayclarifytothepeoplewhathasbeenrevealedto them,andsothattheymayreflect.(16:44) ThesetwoversesdefinitelyprovethatProphetMuhammadwasnotjusta mailman whose only job was to deliver the Qur'n to us. He was a teacherandacommentatoroftheQur'n.Evenhisactionsareasource ofguidanceforMuslims: YouhaveagoodexampleinAllah'sMessengerforwhosoeverhopesfor Godandthelastday,andremembersGodoft.(33:21) TheobediencetotheProphethasbeenconsideredastheproofofloving Allah: Say (OMuhammad), `IfyouloveAllah,thenfollowme;(ifyoudoso) Allahwillloveyouandforgiveforyouyoursins.' (3:31)Toshowthe importanceofobeyingtheProphet,Allahfurthersays:Whoeverobeys theProphethassurelyobeyedAllah.(4:80) The Qur'n is not only silent on the details of things which can changeovertime,itisalsosilentontherulesofworshipwhichcannever

change. For example, the Qurn in twentyfive different places commandstheMuslimstosaythedailyprayers(salt),butnotoncehas Allh explained how the Muslims are to say their prayers. (The only exceptiontothisstatementisthatofsaltulkhawf,theprayersaidina battlefield or when one is in danger.) This silence on the part of the Qurn,Ibelieve,wasforthespecificpurposeofforcingthepeopletogo totheProphet,askhimfordetailsandfollowhisexample.

2.TheExampleoftheImams
AftertheProphetsdeath,theMuslimswereverymuchdividedonthe issueofleadership.ThisgavebirthtothetwogroupsknownastheShia andtheSunnis.TheShialivedbythesharabyfollowingtheQurn, andthesunnaoftheProphetandoftheImams. Thesunna,inShiadefinition,meansthesayings,deedsandsilent approvaloftheProphetandthetwelveinfallibleImamsofAhlu'lbayt. Although the issue of the leadership has already been discussed in anotherlessoninPartOne,Iwouldliketomentiononereasonwhythe ImamsofAhlulbaytarepreferable asthesourceofthesharathan anyoneelse. TheMuslimsoftheearlydaysrealizedtheimportanceoftheProphets sunna and started to memorize his sayings known as hadith. Later generationspreservedthesayingtheyhadheardfromthecompanionsof the Prophet in the books of hadith. Even the actions of the Prophet, observedbyhiscompanions,werepreservedinwriting.Butthisprocess ofpreservingthesunnaoftheProphetwasnotimmunefrommistakes andforgery.Manysayingswereinventedandwrongfullyattributedtothe ProphetduringtheearlyperiodoftheIslamichistory,especiallyduring theUmayyidera.Attimes,therulersbribedthecompanionstofabricate hadthintheirfavourand/oragainsttheiropponents.Atothertimes, somepeople inventedhadthforapparentlygoodcausesnotrealizing that they were using the wrong means of trying tomake people more religious! Abu Ismah, Faraj bin Abi Maryam alMarwazi was asked: From wherehaveyougotallthesetraditionsnarratedthroughIkrimah,from IbnAbbs,fromtheProphet,describingtherewardofrecitingeachand

everysrah(chapter)oftheQurn?Hesaid,Ifoundpeopleinterested onlyinthe fiqh ofAbuHanfahand maghzi ofIbnIshq;therefore,I forgedtheseahdthforthepleasureofGodtobringthembacktothe Qurn. Inthisbackgroundoftheearlydevelopmentofhadth,wemustfind anauthenticandinformedsourceforthesunnaoftheProphet.When youlookattheMuslimsoftheProphetsdays,youcanfindnoonewho was more knowledgeable, informed, reliable and closer to the Prophet thantheAhlulbayt,thefamilyoftheProphet:Ftimah,Aliandtheir sons.Afterall,itistheQurnwhichtestifiestotheirspiritualpurityof thehighestformbysaying:VerilyAllahintendstopurifyyou,OtheAhlu lbayt, a thorough purification. (33:33) Combine this verse about the Ahlu lbayts purity with the following: It is the holy Qurn in a preservedtablet,noneshalltouchitbutthepurifiedones. (56:79)The realsenseofthisverseisthattheQurnwhichisinapreservedtablet isnotaccessibletoanyoneexceptthosewhoarepurifiedbyAllh.This showsthattheAhlulbaytcouldunderstandtheQurnbetterthanany otherMuslim. ItisforthisveryreasonthatAllhcommandedHisMessengertoask thepeopletolovehisAhlulbayt:Say(OMuhammad),Idonotaskfrom youanyreward(forteachingIslamtoyou)excepttolovemynearones. (42:23) This love was made obligatory because it would automatically entailobedienceofthosewhomoneloves.IftheAhlulbaytwerenot truthful,reliable,andworthyoffollowing,wouldAllhcommandusto lovethem? ThesefewversesoftheholyQurnareenoughtoshowthatthebest commentators of the Qurn and the most authentic source for the ProphetssunnaaretheImamsofAhlulbayt.TheProphethimselfsaid, Iamleavingamongyoutwoworthythings.Aslongasyouhold fast on to them both, you will never go astray after me. One is greater than the other: the Book of Allh (which is a rope suspendedfromtheheaventotheearth)andmydescendants,my Ahlu lbayt. They will not separate from each other until they come to me at the (fountain of) Kawthar (in the hereafter). Therefore,seehowyourecompensemebythewayyoudealwith them.

Thisisnottheplacetodiscusstheauthenticityofthishadth,butitwill suffice to quote Ibn Hajar alMakki, a famous Sunni polemicist. After recordingthishadthfromvariouscompanionswhohadhearditfrom theProphetatvariousplacesandtimes,IbnHajarsays,Andthereisno contradiction in these [numerous reports] since there was nothing to prevent the Prophet from repeating [this statement] at those various placesbecauseoftheimportanceoftheholyBookandthepureFamily. Wecanconcludefromtheseversesandthehadithmentionedabove that the Ahlu lbayt are the divinely appointed commentators of the Qurn,andthemostauthenticandthebestsourceforthesunna.Itis forthisreasonthatwepreferthemtoallothersources.
*

EvenwhenwequoteahadthfromtheImamsofAhlulbayt,itis actuallythehadthoftheProphetwhichtheyhavepreservedasthetrue successorsofthelastMessengerofGod.ImamJafarasSdiq(a.s.),the sixthShiiteImam,says: Myhadthisthehadthofmyfather,thehadthofmyfatheristhatof mygrandfather,thehadthofmygrandfatheristhatofHusayn[bin Ali],thehadthofHusaynisthatofHasan[binAli],thehadthof HasanisthatofAmirulmuminn[AlibinAbiTlib],thehadthof AmrulmuminnisthatoftheMessengerofGod(s.a.w.),andthe hadth of the Messenger is a statement of Allh, the Almighty, the Great. * Thehistoricalcircumstancesdidnotallowtheopportunitytothefirst threeImamsofAhlulbayttoformallyteachandtraintheirfollowersin themattersoftheshara.ItwasafterthetragedyofKarbalathatthe Imams,especiallythefifthandthesixthImams,gottheopportunityto formallytraintheirfollowersinthesharalaws.Thetrainingbythese Imamsactuallylaidthefoundationforthedevelopmentofijtihdamong
*

theShiasaftertheoccultationofthetwelfthImamMuhammadalMahdi (a.s.). ***

* *

Ibn Hajar al-Makki, as-Saw'iqu 'l-Muhriqah, chapter 11, section 1. In Shia sources, see al-Kulayni, al-Usul al-Kfi, vol. 1, p. 52; in Sunni sources, see ash-Sha`rni, at-Tabaqtu 'l-Kubra, vol. 1 p. 28; Abu Nu`aym, Hilyatu 'l-Awliy', vol. 3, p. 193, 197.
*

DuringtheMinorOccultation (ghaybat) ofthePresentImam,itwas still possible for the Shias to present their problems to the Imam through his specially appointed representatives. These representatives wereUthmnbinSadalAmri(260265AH),MuhammadbinUthmn alAmri (265305 AH), Husayn bin Rh (305326 AH), and Ali bin MuhammadalSamiri(326329AH). However, after the Imam went into the Major Occultation, the problems of the shara were resolved through the process known as ijtihdandtaqldthetwomostimportantwaysoflivingbytheshara. Ijtihd,inShajurisprudence,meanstheprocessofderivingthelawsof shara from its sources. A person who can do ijtihd is known as a mujtahid.Taqldmeanstofollowthemujtahidinthelawsofshara. *** ThislessonisbasedonAnIntroductiontotheSharabySayyidM.Rizvi

QuestionPaperonLesson22 SOURCESOFTHESHARA
Name:_____________________ Question1: Ticktheappropriatebox: TRUEFALSE (a)TheQurnistheonlysourceoftheshara. (b)ProphetMuhammad(s.a.w.)wastheembodiment oftheteachingsoftheQurn. (c)Sunnaisthesecondsourceoftheshara. (d)Allhaditharetobeacceptedasauthenticandcorrect. (e)AbuIsmahwascorrectinfabricatingahdithto bringpeopleclosertotheQurn. StudentNo.________ [15points]

Question2:

[20points]

WhyaretheAhlulBaytthemostimportantsourceforthesunnaof theProphetandcommentaryoftheQurn?

Question3:

[15points]

Explainbyanexample(fromthelessonorothersources)howthe ProphetofIslamcannotbeseparatedfromtheQurnandits completeunderstanding.

LESSON24

MOREABOUTTHESHARA
Thepurposeofhumanlifeinthisworldistosuccessfullygothrough thetrialsandtribulationsinordertoachievesalvationinthehereafter. Inthehereafter,lifewillhavenoend.Goddidnotleaveuswithoutany meansofguidance. Hesentprophets,messengersandbookstoguidemankindtowards therightpath.ThelastprophetandmessengerwastheProphetofIslam, andthefinalrevelationwastheQur'an.Islamistheultimatemeansof guidance for mankind through the tests and trials of this world. The Prophetwassenttoconveytherevelation;topurifyspirituallyandto teachtheQurnandwisdom. Islam seeks to guide its followers by the legal system known as shara.Noaspectofourlifeisoutsidethejurisdictionoftheshara: legalandmoral,personalandsocial,economicandpolitics,allissuesare directlyorindirectlycoveredbytheshara. In this lesson you will learn more about the Islamic laws from differentperspectives.

1.TheRoots&BranchesofReligion
Todifferentiatebetweenthemattersofbeliefandthelawsofshara, the Shia scholars have coined two interesting terms: The matter of beliefs (monotheism, justice of God, prophethood, immat and resurrection) are described as the Roots of Religion Usl adDn becausetheyformthefoundationofourfaith.TheShiascholarshave alsocoinedthetermtheBranchesofReligion FuradDnforthe sharalaws. These terminologies actually reflect the connection between belief and practice. If the roots are strong, they will generate healthy branches,greenleaves,colourfulflowersanddeliciousfruits;butifthe roots are weak, the tree will be considered useless. Similarly, if a Muslimsbeliefsarestrong,thenitshouldshowinthepracticallifeof that person. A nonpracticing Muslim betrays the weakness in his

religious roots which are in need of further nurturing through intellectualstimulationandspiritualguidance. TheitemsnormallylistedastheBranchesofReligionareasfollows: 1.Prayers(salt). 2.FastinginRamadhan(sawm). 3.PilgrimagetoMecca(hajj). 4.TaxonWealth(zakt). 5.TaxonMoney(khums). 6.SpiritualaswellasPhysicalStruggleforsakeofAllh(jihd). 7.Promotinggoodinthefamilyandsociety(amrbilma`ruf). 8.Preventingevilinthefamilyandsociety(nahi`anilmunkar). 9.LovingandfollowingtheProphet&hisfamily(tawalla). 10.DisassociatingfromtheenemiesoftheProphet&hisfamily(tabarra). ThesetenteachingsreflectthemainframeworkoftheIslamicshara; otherwise, the entire corpus of Islamic shara falls under the term branchesofreligion.

2.TheClassificationofSharaLaws
Alltheissuescoveredbythesharaaretraditionallyclassifiedinto fourmaingroups.Theclassificationwasputinthefinalformbyoneof thegreatShiamujtahidsofthe7thIslamiccentury,alMuhaqqiqalHilli (d.676AH).Hisfamousworkofjurisprudence,SharyaulIslm,isstill one of the main reference books for the scholars of Islamic laws. Al MuhaqqiqalHilliclassifiedthelawsintothefollowinggroups: 1.IbdttheActsofWorshiplikeprayers,fasting,hajj,etc. 2. UqdMutualContracts likebusinesstransaction,partnership, trusts,powerofattorneyissues,andmarriage. 3. Iyqt UnilateralInstigations likedivorce, confessions inlegal matters,vows,etc. 4. AhkmMiscellaneous: anythingwhichdoesnotfitinthethree groups above like rules of eating and drinking, agriculture, arbitration,testimony,etc. HereIwouldliketopresentamodernclassificationofsharaissues donebythelateSayyidMuhammadBqirasSadr.AyatullahasSadrof Najaf was a rising star among the new generation of mujtahids; unfortunately the Shia world was deprived of his knowledge and

leadershipwhenhewastorturedandkilledbySaddam'sregimein1981. Sadralsodividesthesharalawsintofourgroupsbuthisclassification makes the issues more clear for the modern man unused to classical texts. 1.IbdttheActsofWorshiplikeprayers,fastingandhajj. 2.FinancialLaws: (a)OnSocialLevel:issueslikeIslamictaxesofvariouskinds. (b)OnIndividualLevel: i.thelawspertainingtothemeansofpossessions. ii.thelawspertainingtotheutilizationofone'spossessions. 3. Personal Laws: issues like marriage and divorce, eating and drinking,vowsandoaths,huntingandslaughtering,biddinggood andforbiddingevil,etc. 4.SocialLaws:issueslikethepoliticalsystem,judiciary,penalcode, jihad,etc.

3.TheFiveTypesofDecrees
All Islamic injunctions fall within the five main categories of laws: wjib,mustahab,jiz,makrh,andharm.Thereareothersubdivisions withinthesefivedecrees. 1.Wjib:meansobligatory,necessary,incumbent.Anactwhichmust beperformed.Onewillbepunishedforneglectingawajibact,e.g.,the dailyprayers. Ihtiytwjib:Sometimesyoumightseethetermihtiytwjibinthe decrees ofthemujtahids. Itmeansprecautionarilyobligatoryandits significanceisthesameasthatofthewjibwithonedifference:wherever the mujtahid says that it is precautionarily obligatory, you have the optionofleavinghisopinioninthatparticularproblemandfollowingthe opinionofthesecondbestmujtahidprovidedthesecondmujtahidhasa differentopinion. Wjibisalsodividedintotwo:ayniandkifi: Wjib ayni means an obligation which is imposed on individual Muslims,e.g.,thedailyprayers.Noonecandothisdutyforsomeone else.

Whereas wjib kifi means an obligation which is imposed on the Muslim community as a whole; and if it is fulfilled by one or more individuals,thentherestofthecommunityisnolongerrequiredtodo that.Forexample,adeadMuslimmustbeburiedintheproperIslamic way. This is a duty imposed on the Muslim community collectively; if somepeopledothat,thenothersarenotresponsible;butifnoonedoes that,thentheentirecommunityisanswerabletoGod. 2.Mustahab,alsoknownassunnat,meansrecommended,desirable, better.Itreferstotheactswhicharerecommendedbutnotwajib.Ifone neglectsthem,hewillnotbepunished;however,ifoneperformsthem, hewillberewarded. 3. Jiz meanspermitted,allowed,lawful.Anactwhichispermitted andlawful;thereisnorewardforperformingitnoranypunishmentfor neglectingit,e.g.,drinkingtea. Hall & Mubh: There are other words which reflect the same meaning as jiz but with a different connotation: Hall also means permissibleactsorthings,butitisusedmostlyforpermissiblethings ratherthanactions.Forexample,thetermhallmeatisusedforthe meat whose consumption is permissible in Islam. Similarly, mubh means permissible, but it is exclusively used for things which are lawfullyyoursorunderyourcontrolasopposedtoghasbiusurped. 4. Makrh meansreprehensible,disliked,discouraged.Anactwhich isdislikedbyIslambutnotharam.Ifonedoesamakrhact,hewillnot bepunished;however,ifherefrainsfromit,thenhewillberewarded. 5. Harm meansforbidden,prohibited.Anactfromwhichonemust abstain.Ifsomeoneperformsaharamact,hewillbepunishedeitherby theIslamiccourtorinthehereafterorboth. ***
ThislessonhasbeenwrittenbySayyidM.Rizvi. SomepartshavebeenadoptedfromhisAnIntroductiontotheIslamicShara.

QuestionPaperonLesson24 MOREABOUTTHESHARA
Name:_____________________ Question1: StudentNo.________

[20points]

Fillintheblanksbywritingappropriatetermsoftheshari`ah:

(a) Saltisawjib_________act. (b) Drinkingalcoholisa________act. (c) _____________meansarecommendedactinIslam. (d) Ausurpedpropertyisknownas_________. (e) Drinkingteais_________. (f) ___________meanssomethingthatislawfullyyours. (g) Sunnatactisalsoknownas______________. (h) Permissibleactsandthingsareknownas____________. (i) Adutyimposedupontheentirecommunityisknown as________________________. (j) ___________________meansprecautionarilyobligatory.

Question2: Ticktheappropriatebox:

[10points]

TRUEFALSE (a)Shari`ahonlydealswithspiritualtraining. (b)ThebookSharyaulIslmwaswrittenby alMuhaqqiqalHilli. (c)Uqdmeanstheactsofworship. (d)FuradDnmeanstheRootsofReligion. (e)AyatullahS.M.BqirasSadrlivedinNajaf,Iraq.

Question3: Explaininyourownwordstherelationshipbetween beliefsandlaws.

[20points]