Fiqh Quotes

“فقيها و صوفيا كن ليس واحد . . . فإنى و حق الله أياك أنصح
فهذا قاس لم يذق قلبة تقى . . . و هذا جهول كيف بالله يصلح”
― محمد بن إدريس الشافعي

“Like the pioneering Muslim scientists, Al Bukhari insisted on an empirical, organized method in the science of fiqh and hadith”
― Firas Alkhateeb, Lost Islamic History: Reclaiming Muslim Civilisation from the Past

“Imam Ibn Taymiyya has also stated clearly that a person who does not have the tools of ijtihād, that is, has not spent the many years learning Arabic, mastering Usul-al-Fiqh and Uloom al-Hadith, encompassing the Quranic and Hadithic texts, has no
right to assert an opinion and that rather, he must do taqlīd.”
― Muhammad Sajaad, Understanding Taqlid: Following One of the Four Great Imams

“Imam Shatibi, amongst other jurists, has explained extensively the dangers in leaving Fiqh unregulated, saying ; ultimately, the very purpose of the Shariah - which is Takleef, (that is charging people with duties and responsibilities) would become defunct as lay people, through caprice and moral corruption, created their own desirable opinions.”
― Muhammad Sajaad, Understanding Taqlid: Following One of the Four Great Imams

“There is also the misconception that everything in Bukhari and Muslim must be applied according to its literal meaning. He goes on to argue that in many cases, a hadith might say one thing at a literal level, but the jurist will come to a ruling that says the complete opposite. The one who thinks that these great jurists would hear the Prophet’s saying and then throw them out of the door is truly unfortunate. Indeed, they knew, understood, and explained these hadiths; they specified why the did not apply their literal meaning.”
― Emad Hamdeh, The Necessity of the Hadith in Islam

“For the Christian, the sacred doctrine is revealed theology; for the Jew and the Muslim, the sacred doctrine is, at least primarily, the legal interpretation of the Divine Law (talmud or fiqh). The sacred doctrine in the latter sense has, to say the least, much less in common with philosophy than the sacred doctrine in the former sense. It is ultimately for this reason that the status of philosophy was, as a matter of principle, much more precarious in Judaism and in Islam than in Christianity: in Christianity philosophy became an integral part of the officially recognized and even required training of the student of the sacred doctrine. This difference explains partly the eventual collapse of philosophic inquiry in the Islamic and in the Jewish world, a collapse which has no parallel in the Western Christian world.”
― Leo Strauss, Persecution and the Art of Writing

“The throwing away of the four schools of law is the equivalent of throwing away of a thousand years of learning. In fact, the state of the one who leaves the four Schools is perhaps far more dangerous, as it is accepted that a person of this age is not on the same level in capability as those early scholars and nor does the fear of God and piety exist today, as testi ed to by the hadith, that would safeguard him from deviation.”
― Muhammad Sajaad, Understanding Taqlid: Following One of the Four Great Imams

“To abolish the four schools would open the ood gates to the community getting ooded with dozens of opinions emerging on one single issue.”
― Muhammad Sajaad, Understanding Taqlid: Following One of the Four Great Imams

“Perlu diketahui bahwa Imam Syafii ini lahir jauh sebelum Imam Bukhari, Imam Syafii lahir pada th 150 Hijriyah dan wafat pada th 204 Hijriyah, sedangkan Imam Bukhari lahir pada th 194 Hijriyah dan wafat pada 256 Hijriyah, maka sebagaimana sebagian kelompok banyak yang meremehkan Imam syafii, dan menjatuhkan fatwa fatwa Imam syafii dengan berdalilkan shahih Bukhari, maka hal ini salah besar, karena Imam Syafii sudah menjadi Imam sebelum usianya mencapai 40 tahun, maka ia telah menjadi Imam besar sebelum Imam Bukhari lahir ke dunia.”
― Habib Munzir Al-Musawa, Kenalilah Akidahmu

“... the Hadith compilations were meant to serve fiqh, and fiqh explains the Sunnah. Once this is understood, it solves many problems concerning these works of Hadith. One who approaches these works without prior training is like one fishing in murky water. These books were never intended to be used as such, nor for laypeople to read and reject.”
― Emad Hamdeh, The Necessity of the Hadith in Islam

“Moreover, it must be understood that many of the Hadith compilations were meant to serve jurists in their endeavour to arrive at rulings. Hence, these works are divided into chapters according to matters of jurisprudence such as prayer, fasting, charity, and pilgrimage. They were never intended for the layperson to find quick rulings or conclusions on matters of law and creed.”
― Emad Hamdeh, The Necessity of the Hadith in Islam