By Yushau Sodiq
This paintings analyzes the historical past of the appliance of Islamic legislations (Shari`ah) in Nigeria. It analyzes how Islamic legislation emerged in Nigeria towards the start of the nineteenth century and remained acceptable till the coming of the British Colonial regime in Northern Nigeria in 1903. It sheds gentle on how the legislations survived colonial rule and keeps until eventually today.
Dr. Yushau Sodiq analyzes innovative components in Islamic legislation during the last centuries. He is going directly to talk about many objections raised through the Nigerian Christians opposed to the appliance of Islamic legislations, in addition to how Muslims reply to such feedback. In an international that's frequently saturated with Islamophobia and ignorant misconceptions approximately Islam, this booklet goals to explain and reply to many very important strategies and ideas inside Islamic non secular culture.
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23. Khabar al wahid is a report which the narrator attributed to the Prophet Muhammad. Only one narrator claimed to have heard it from the Prophet. The question which the scholars of Hadith are asking is, if the Prophet Muhammad said it, why should it not be heard or reported by other companions? 24. For more information about Imam Shafi`i and his methodology in Islamic jurisprudence, see Al-Imam Muhammad ibn Idris al-Shafi’i, Al-Risala fi Usul al-Fiqh [Treatise on the Foundations of Islamic Jurisprudence], translated with an introduction, notes and appendices by Majid Khadduri, 2ed.
SODIQ Imam Shafi`i is recognized as the master architect of Islamic jurisprudence in that he was able to write down, systematically, the sources he relied on in interpreting, deducing and applying Islamic law. As he was well versed in the Arabic language, he used that knowledge to explicate the direct and indirect meanings of the Qur’an and to formulate the principles of the science of abrogation and abrogated verse. He debated thoroughly with his contemporary scholars until the Hadith was recognized as the second source of Islamic law, and he gave a new meaning to the idea of the Hadith.
At the same time, Shaykh Uthman did not want to imprint on the minds of his followers that the Jihad was primarily fought to gain property from the rulers. Rather, he claimed that the aim of the war was to free them from the injustice of their oppressors by relieving their hardship and making life better. 52 What can be drawn from the above example is that Shaykh Uthman promoted a notion of law that alleviates the suffering and hardship faced by the people. 53 This open approach to Islamic law provided Hausa people with a stable life and prosperity that they had not enjoyed before.