Q. No. 2. Who are entitled to receive Zakat according to the Quran? Elucidating social impact of Zakat, clarify how can poverty be alleviated with its distribution in Islamic Society?
Introduction
Zakat is a cornerstone of the Islamic economic system and one of the Five Pillars of Islam, designed to ensure social welfare, economic justice, and spiritual purification. Unlike voluntary charity (sadaqah), Zakat is obligatory upon all Muslims who possess wealth above the Nisab (minimum threshold). Its objective is not only to help the poor but to create a society free from systemic poverty, exploitation, and inequality.
“Take from their wealth a charity by which you purify them and cause them increase.”
(Surah At-Tawbah, 9:103)
- Quranic Categories Entitled to Zakat
The Qur’an clearly lists eight categories in Surah At-Tawbah (9:60) who are eligible to receive Zakat:
1.1. Fuqara (The Poor)
- Those with no income or support to fulfill basic needs.
- The highest priority group.
1.2. Masakin (The Needy)
- Those who have some income but insufficient for sustenance.
1.3. Amileen (Zakat Collectors)
- Appointed individuals who manage, distribute, or monitor Zakat.
1.4. Muallaf al-Quloob (Those Whose Hearts Are to Be Reconciled)
- New converts to Islam or those inclined towards Islam needing economic support.
1.5. Riqab (To Free Slaves)
- Used historically to free individuals from bondage or modern equivalents (e.g., human trafficking victims).
1.6. Gharimeen (Debtors)
- People overwhelmed by legitimate debts and unable to repay.
1.7. Fi Sabilillah (In the Path of Allah)
- For Islamic missions, defense, education, or welfare activities benefiting society.
1.8. Ibn al-Sabil (Stranded Travelers)
- Those who are away from home and lack the means to return, even if wealthy at home.
“Zakat expenditures are only for the poor, the needy…”
(Surah At-Tawbah, 9:60)
- Social Impact of Zakat in Islamic Society
(As visualized in the chart above)
2.1. Poverty Alleviation
- Direct transfer of wealth helps fulfill basic needs.
- Creates opportunities for:
- Small businesses
- Education
- Skill development
2.2. Promotes Economic Justice and Equity
“So that wealth does not circulate only among the rich.”
(Surah Al-Hashr, 59:7)
- Bridges gap between rich and poor.
- Discourages hoarding and monopolies.
2.3. Ensures Social Solidarity and Brotherhood
“A Muslim is the brother of another Muslim…”
(Sahih Muslim)
- Zakat builds mutual compassion and social cohesion.
- Encourages a culture of giving over greed.
2.4. Reduces Crime and Social Insecurity
- Economic desperation is a major cause of crime.
- Zakat reduces:
- Theft
- Begging
- Social unrest
2.5. Moral Uplift and Spiritual Purification
- For the giver:
- Cleanses greed and pride
- For the receiver:
- Restores dignity and self-worth
- Zakat as a System for Poverty Alleviation
3.1. Institutionalization through Bayt al-Mal (State Treasury)
- Early caliphs like Umar ibn al-Khattab implemented centralized Zakat systems.
- Efficient collection and targeted distribution minimized poverty across the empire.
3.2. Use of Zakat Funds for Development
Area | Zakat Utilization |
Education | Fees, uniforms, supplies for poor students |
Health | Free medication and treatment for the needy |
Housing | Shelter for orphans, widows, and disabled |
Entrepreneurship | Loans for micro-businesses among the poor |
3.3. Circular Economic Growth
- Wealth flows from stagnant savings to productive use.
- Encourages:
- Economic inclusion
- Circulation of capital
- Empowerment of the marginalized
- Scholarly Perspectives
- Imam Abu Hanifa: “Zakat is a divine tax meant to eliminate socio-economic oppression.”
- Maulana Maududi: “Islam’s Zakat system is more efficient and moral than any welfare tax.”
- Allama Iqbal: “Zakat is not charity—it is a spiritual insurance for society’s survival.”
- Challenges and Solutions in Modern Implementation
Challenges
- Mismanagement or corruption in state Zakat boards
- Lack of awareness and evasion of payment
- Absence of transparency in distribution
Solutions
- Digital Zakat portals for tracking
- Independent audits for public trust
- Zakat education campaigns in mosques and media
- Coordination between public and private welfare NGOs
Conclusion
Zakat is not merely an act of charity—it is a divinely mandated socio-economic framework for building a just, inclusive, and spiritually grounded society. By targeting the root causes of poverty and ensuring equitable distribution of wealth, Zakat creates a sustainable model of compassionate development. For Muslim societies today, especially Pakistan, reviving and reforming the Zakat system can be a powerful tool to reduce poverty, build human dignity, and create long-term peace and stability.
“And establish prayer and give Zakat… that you may receive mercy.”
(Surah An-Nur, 24:56)
Q. No. 3. Write a comprehensive note on the right of inheritance granted to women by Islam.
Introduction
In pre-Islamic Arabia, women had no right to inheritance—they were themselves inherited like property. Islam radically reformed this unjust practice by granting women a divinely ordained right to inheritance, ensuring their financial security, social status, and legal identity. The Qur’an is the first religious scripture to provide a systematic and just framework for the inheritance of women based on relationship and responsibility.
“For men is a share of what their parents and close relatives leave, and for women is a share of what their parents and close relatives leave—be it little or much—a determined share.”
(Surah An-Nisa, 4:7)
- Key Principles of Inheritance in Islam
1.1. Divine Legislation
Inheritance laws in Islam are based on revelation, not societal customs.
- Fixed shares (Faraid) assigned by Allah in Surah An-Nisa.
- Cannot be changed by custom, culture, or personal will.
1.2. Comprehensive Coverage
Includes both male and female heirs:
- Parents
- Spouses
- Children
- Siblings
- Grandparents
- Others (under certain conditions)
1.3. Shares Based on Responsibility
Men are generally assigned larger shares because they are responsible for:
- Financial maintenance of wife and children
- Family needs, marriage, and protection
Women retain their share fully and are not obliged to spend on others.
- Quranic Verses Granting Inheritance to Women
2.1. Daughter
“If only one daughter, her share is one-half. If two or more, they share two-thirds.”
(Surah An-Nisa, 4:11)
2.2. Wife
“If no children, wife gets one-fourth. If children, then one-eighth.”
(Surah An-Nisa, 4:12)
2.3. Mother
“One-third if no children or siblings; one-sixth otherwise.”
(Surah An-Nisa, 4:11)
2.4. Sister
- Full sister may get:
- Half (if no children and only one sister)
- Two-thirds (if two or more)
- As a residuary with male siblings
2.5. Grandmother
- Entitled to one-sixth in absence of mother.
(Chart above provides a visual depiction of typical female shares.)
- Social Impact of Women’s Inheritance in Islam
3.1. Financial Empowerment
- Grants independent wealth to women.
- Helps widows, daughters, and mothers live with dignity.
3.2. Dignity and Status
- Recognizes women as legal heirs and active members of society.
- Prevents dependency or exploitation.
“A woman is not to be deprived of her rightful share, whether rich or poor.”
(Tafsir ibn Kathir)
3.3. Protection Against Oppression
- Zina or forced marriages often result from economic coercion.
- Inheritance gives women autonomy and options.
3.4. Intergenerational Equity
- Wealth flows across genders and generations, reducing patriarchy.
- Encourages balanced property distribution.
- Historical Context and Islamic Reform
- Before Islam: Only adult male relatives inherited property.
- After Islam:
- Women became legal owners of property.
- Prohibited disinheritance based on gender or age.
- Common Misconceptions and Clarifications
Misconception | Islamic Clarification |
Women always get half of men’s share | Only applies in certain cases (e.g., son vs. daughter). |
Women’s shares are outdated | These laws are divinely revealed and based on equity, not equality. |
Women cannot manage property | Islam recognizes women as legal and financial entities. |
- Violations in Contemporary Society
- Denial of inheritance rights in rural and tribal areas.
- Use of “Hiba” (gifts) or forced vows of celibacy to block claims.
- Lack of awareness and legal literacy among women.
- Legal Protection in Pakistan
Provision | Purpose |
Pakistan Penal Code (Section 498A) | Criminalizes depriving women of inheritance |
Family Courts Act 1964 | Allows women to claim inheritance through court |
Shariah Bench Rulings | Upholds Quranic shares despite cultural practices |
- Scholarly Views
- Imam Malik: “No male heir can cancel the share of a female prescribed by Allah.”
- Maulana Maududi: “Islam is the first civilization to legislate inheritance rights for women.”
- Dr. Israr Ahmad: “Denying women’s inheritance rights is not just injustice—it is Kufr (rejection of Allah’s law).”
- Recommendations for Enforcement
- Awareness campaigns via mosques and media
- Simplified inheritance literacy guides
- Establish Zakat-financed legal aid for women
- Digitization of land/property records with gender-linked documentation
Conclusion
The Islamic system of inheritance is revolutionary in its protection and empowerment of women. It provides them not only with financial rights but also spiritual recognition as equal moral agents before Allah. Ensuring that Muslim women receive their rightful inheritance is not just a legal duty—it is a religious obligation and a test of our faithfulness to divine justice.
“These are the limits set by Allah, and whoever obeys Allah and His Messenger will be admitted to Gardens beneath which rivers flow…”
(Surah An-Nisa, 4:13)
Q. No. 4. How were the Rightly-guided Caliphs elected? To what extent their system of government be regarded as democratic?
Introduction
The period of the Rightly-Guided Caliphs (Khilafat-e-Rashidah) is often cited as the golden age of Islamic governance—based on Shura (consultation), accountability, and justice. The election of the first four caliphs—Abu Bakr (RA), Umar (RA), Usman (RA), and Ali (RA)—demonstrated core democratic principles such as consultation, consent of the governed, and public interest, while remaining rooted in divine guidance and prophetic tradition.
“And consult them in matters…”
(Surah Aal-e-Imran, 3:159)
- Election of the Rightly-Guided Caliphs
(Also visualized in the chart above)
1.1. Caliph Abu Bakr (RA)
- Elected at Saqifah Banu Sa’idah after consultation among Ansar and Muhajirun.
- Umar (RA) pledged allegiance first, followed by the wider community.
- No coercion; broad consensus achieved.
1.2. Caliph Umar ibn al-Khattab (RA)
- Nominated by Abu Bakr (RA) during his final illness.
- Confirmed by public pledge (Bay’ah) after Abu Bakr’s death.
- Enjoyed massive support due to prior services and integrity.
1.3. Caliph Usman ibn Affan (RA)
- Selected by a council of six (Shura Committee) appointed by Umar (RA).
- Majority vote selected Usman (RA) over Ali (RA).
- Publicly ratified through open Bay’ah in the mosque.
1.4. Caliph Ali ibn Abi Talib (RA)
- Chosen in a crisis situation after Usman’s assassination.
- People of Madinah—including Sahaba—insisted Ali (RA) take leadership.
- His rule was also accepted by consensus, albeit amidst unrest.
- Democratic Features in the Khilafat-e-Rashidah
2.1. Shura (Consultation)
“And consult them in affairs…”
(Surah Ash-Shura, 42:38)
- Caliphs regularly consulted public councils, jurists, and companions.
- Umar (RA) had an advisory council (Majlis Shura) for all major decisions.
2.2. Bay’ah (Public Allegiance)
- Leaders were not self-appointed.
- Bay’ah served as symbol of public consent and legitimacy.
2.3. Rule of Law
“If Fatimah the daughter of Muhammad had stolen, I would cut off her hand.”
(Sahih Bukhari)
- Caliphs were subject to the same law as the people.
- Umar (RA) was questioned publicly and accounted for his clothing.
2.4. Accountability
- Caliphs maintained open-door policies.
- Ali (RA) would walk the streets to assess public grievances.
- Umar (RA) said:
“Correct me if I deviate, even with your sword.”
2.5. Welfare Orientation
- State took responsibility for:
- Orphans
- Poor
- Travelers
- Widows
- Established:
- Bayt al-Mal (Public Treasury)
- Pension schemes
- Market regulation
2.6. Meritocracy
- Appointments based on competence, piety, and public trust.
- Nepotism was strictly discouraged.
- How It Resembles Modern Democracy
Islamic Feature | Modern Democratic Equivalent |
Shura | Parliamentary consultation |
Bay’ah | Election or public vote |
Majlis al-Shura | Legislature |
Accountability (Hisbah) | Public Audit/Media/Freedom of Speech |
Rule of Law | Constitutional supremacy |
Equal Citizenship | Legal equality regardless of status |
- Differences from Secular Democracy
Islamic Caliphate | Modern Secular Democracy |
Guided by Qur’an and Sunnah | Guided by majority or constitution |
Sovereignty belongs to Allah | Sovereignty lies with the people |
Morality and law inseparable | Separation of religion and state |
Focus on justice + accountability | Focus on rights + freedom |
- Scholarly Perspectives
- Imam Mawardi: “Caliphate is a contract between ruler and ruled.”
- Maulana Maududi: “The Khilafat system is the Islamic model of democracy—without atheistic foundations.”
- Dr. Khalid Alvi: “Rashidun model combines divine law with human consultation—a blueprint for Islamic governance.”
- Practical Lessons for Pakistan
Modern Issue | Rashidun Model Inspiration |
Electoral fraud | Transparent Bay’ah and Shura |
Dynastic politics | Merit-based appointments (e.g., Zayd bin Haritha) |
Corruption | Simplicity of Umar (RA), open accountability |
Judicial bias | Equal law for Caliphs and citizens |
Conclusion
The election and governance system of the Rightly-Guided Caliphs exemplifies a model of ethical leadership, public consultation, and divine accountability. While not identical to Western democracy, it contains the essence of participatory governance rooted in faith, law, and justice. In today’s turbulent world, revisiting this model can help reconstruct a moral and inclusive political system aligned with both Islamic tradition and public legitimacy.
“O you who believe! Obey Allah, His Messenger, and those in authority among you…”
(Surah An-Nisa, 4:59)
Q. No. 5. Elucidate how the Prophet of Islam (Peace be upon him) exemplified him as the greatest peace maker in the world by making reconciliation with pagans, Jews and Christians?
Introduction
Prophet Muhammad ﷺ is rightly called the greatest peacemaker in human history, whose mission was not only to spread divine guidance but also to heal a fractured society torn by tribalism, hatred, and religious conflict. His commitment to peace was demonstrated through treaties, dialogues, interfaith respect, and non-retaliation—principles that are relevant even in today’s global conflicts.
“And We have not sent you but as a mercy to the worlds.”
(Surah Al-Anbiya, 21:107)
- Peacemaking as a Prophetic Mission
- His role was to establish peace through:
- Moral reform
- Social justice
- Inter-community harmony
- The Prophet ﷺ forbade violence except in self-defense and advocated for treaties and forgiveness.
- Reconciliation with Pagans
2.1. Treaty of Hudaybiyyah (628 CE)
- Signed with the Quraysh despite unfavorable terms.
- Demonstrated:
- Patience
- Diplomacy over conflict
- Resulted in the spread of Islam through peaceful interaction.
“Indeed, We have given you a clear victory.”
(Surah Al-Fath, 48:1)
2.2. Fath Makkah (630 CE)
- Entered Makkah with 10,000 soldiers without bloodshed.
- General amnesty declared:
“Go, you are free.”
- He forgave even those who had murdered his family and tortured companions.
2.3. Forgiveness after Ta’if Incident
- Despite being stoned and insulted by the people of Ta’if, he chose not to retaliate.
“Perhaps their descendants will believe.”
- A supreme act of mercy over vengeance.
- Reconciliation with Jews
3.1. Constitution of Madinah
- First written multi-faith constitution.
- Included:
- Jews as equal citizens
- Religious freedom
- Collective security
“The Jews… are one community with the believers. To the Jews their religion and to the Muslims their religion.”
- Respected Jewish laws, customs, and property.
3.2. Justice and Mutual Rights
- Maintained cordial relations with Jewish tribes (e.g., Banu Qaynuqa, Banu Nadir) until they violated treaties.
- Dealt with them through law, not vengeance.
- Took part in Jewish funeral processions and stood up in respect.
“Was it not a human soul?”
— Prophet ﷺ on seeing a Jewish funeral (Sahih Bukhari)
- Reconciliation with Christians
4.1. Delegation of Najran
- A Christian delegation from Yemen came for dialogue.
- The Prophet ﷺ:
- Allowed them to worship in Masjid al-Nabawi.
- Engaged in respectful interfaith dialogue.
- No forced conversion; signed a peace pact of religious freedom and security.
4.2. Letters to Christian Rulers
- Sent peaceful invitations to emperors of:
- Rome (Heraclius)
- Egypt (Muqawqis)
- Abyssinia (Negus)
- All were respectful, diplomatic, and began with:
“Peace be upon those who follow the guidance.”
- Foundations of Prophetic Peacemaking
Principle | Example from Seerah |
Forgiveness | Fath Makkah |
Justice for all | Constitution of Madinah |
Mutual consultation | Hudaybiyyah |
Respect for faiths | Najran delegation, funeral of Jewish man |
Compassion | Taif incident |
- Societal Impact of Prophet’s Peacemaking
(As visualized in the bar chart above)
6.1. Ended Centuries of Tribal Warfare
- Unified Aws and Khazraj tribes through Islam.
- Made Muhajirin and Ansar brothers in faith.
6.2. Model of Coexistence
- Madinah became a multi-religious, peaceful state.
- Religious minorities enjoyed:
- Legal rights
- Economic freedom
- Social harmony
6.3. Spread of Islam through Peace
- Islam’s fastest growth came after Hudaybiyyah, not through war.
- Converts increased during peace due to:
- Exposure to ethics
- Trade and interaction
- Moral appeal
- Scholarly Views
- Karen Armstrong: “Muhammad was a prophet of peace, not war.”
- Montgomery Watt: “His mercy in victory made him a unique leader in history.”
- Allama Iqbal: “The Prophet taught the world that reconciliation is the highest virtue.”
- Relevance Today
Modern Conflict | Prophetic Peacemaking Lesson |
Religious violence | Constitution of Madinah – rights for all faiths |
Political polarization | Hudaybiyyah – diplomacy over domination |
Islamophobia | Prophet’s respect for non-Muslims |
Sectarianism | Brotherhood and unity in Madinah |
Conclusion
Prophet Muhammad ﷺ stands as history’s greatest peacemaker, not because of power or conquest, but due to his unmatched ability to forgive, unite, and reconcile. His peacemaking efforts with pagans, Jews, and Christians laid the foundations for multi-faith harmony, civil coexistence, and global diplomacy. In a world torn by division and hatred, his legacy is a guiding light toward peace, mercy, and justice.
“Indeed, in the Messenger of Allah you have an excellent example…”
(Surah Al-Ahzab, 33:21)
Q. No. 6. Explain the concept of self-purification in the light of the Qur’ān and Sunnah and its impact on society.
Introduction
Self-purification (Tazkiyah al-Nafs) is a fundamental concept in Islamic spirituality and ethics, signifying the internal cleansing of the soul from immoral traits and the cultivation of virtues such as honesty, humility, patience, and compassion. It is a lifelong process, and the Qur’an and Sunnah extensively emphasize its importance for both individual salvation and societal reform. A purified soul leads to a righteous society, free from corruption, injustice, and spiritual decay.
“He has succeeded who purifies it, and he has failed who corrupts it.”
(Surah Ash-Shams, 91:9–10)
- Concept of Tazkiyah in the Qur’an
1.1. Literal and Shari’ah Meaning
- Tazkiyah means to purify, grow, or elevate.
- Refers to refinement of the inner self from evils like:
- Arrogance
- Hypocrisy
- Greed
- Hatred
“Truly he succeeds who purifies it (the soul).”
(Surah Ash-Shams, 91:9)
1.2. Quranic Command for Purification
- The Qur’an orders purification not just of wealth (Zakat) but of intention and conduct.
“Take from their wealth a charity to purify and cleanse them…”
(Surah At-Tawbah, 9:103)
- Prophets were sent with a mission to:
- Teach the Book
- Purify souls
(Surah Al-Jumu’ah, 62:2)
- Concept of Tazkiyah in the Sunnah
2.1. Prophetic Emphasis on Moral Purification
“I was sent to perfect the nobility of character.”
(Musnad Ahmad)
- The Prophet ﷺ actively practiced:
- Forgiveness
- Gratitude
- Patience under stress
- Humility in leadership
2.2. Self-Accountability (Muhasaba)
- Prophet ﷺ recommended:
“The wise person is the one who holds himself accountable and works for what is after death.”
(Tirmidhi)
- Emphasized:
- Repentance (Tawbah)
- Gratitude (Shukr)
- Spiritual vigilance
- Tools for Self-Purification
Method | Purpose |
Salah (Prayer) | Strengthens discipline and spiritual focus |
Zakat (Almsgiving) | Purifies wealth and ego |
Fasting | Trains self-restraint and empathy |
Dhikr (Remembrance) | Fosters inner peace and divine connection |
Company of the righteous | Encourages moral reinforcement |
- Impact of Self-Purification on Society
(Visualized in the chart above)
4.1. Reduction in Crime and Corruption
“Indeed, prayer prevents immorality and wrongdoing.”
(Surah Al-Ankabut, 29:45)
- A purified individual avoids:
- Bribery
- Oppression
- Injustice
4.2. Promotion of Social Harmony
- Mutual respect, forgiveness, and compassion reduce:
- Sectarianism
- Hatred
- Discrimination
4.3. Establishment of Trust and Integrity
- Business becomes ethical, and administration becomes people-centric.
- Tazkiyah leads to:
- Honest leadership
- Welfare-oriented governance
4.4. Development of Empathetic Leadership
“The best of you is the one who serves his people.”
(Sahih Bukhari)
- Empathetic leaders ensure:
- Justice
- Equity
- Public trust
4.5. Moral Uplift of Families and Communities
- When individuals purify themselves, families are strengthened.
- Respect for parents, rights of spouses, and care for neighbors increase.
- Historical Examples
5.1. Prophet Muhammad ﷺ
- Transformed a violent tribal society into a moral, just, and united Ummah.
5.2. Caliph Umar ibn Al-Khattab (RA)
- Embodied Tazkiyah in governance:
- Simple lifestyle
- Accountability before people
- Night inspections to help the needy
5.3. Sufi Movements
- Spread Islam in South Asia, Central Asia, and Africa through:
- Love
- Purity
- Simplicity
- Contemporary Relevance
Modern Problem | Tazkiyah-Based Remedy |
Materialism | Spiritual detachment and contentment (Qana’ah) |
Greed and corruption | Zakat and accountability (Taqwa) |
Hate and extremism | Compassion, dialogue, and humility |
Domestic abuse and injustice | Inner reform and ethical restraint |
- Scholarly Views
- Imam Ghazali: “Tazkiyah is the engine of Islamic revival—it begins with hearts.”
- Imam Ibn Taymiyyah: “The reformation of society cannot occur without inner purification.”
- Allama Iqbal: “Without inner change, no revolution can last.”
Conclusion
Self-purification (Tazkiyah) is not a mystical ideal—it is a practical necessity for both personal salvation and societal well-being. The Qur’an and Sunnah repeatedly emphasize its centrality in achieving a moral, just, and spiritually awake society. Through inner transformation, individuals can rise above base desires and contribute to a civilization of mercy, ethics, and purpose, as envisioned by Islam.
“Indeed, Allah does not change the condition of a people until they change what is in themselves.”
(Surah Ar-Ra’d, 13:11)
Q. No. 7. Enumerate the reasons of extremism in Pakistan and suggest solutions to eradicate it in the light of Islamic teachings.
Q. No. 8. Define Ijma’ (consensus) and explain its different kinds. Highlight its importance in the light of the Qur’ān and Sunnah.
Introduction
Ijma’, or consensus, is the third source of Islamic law after the Qur’an and Sunnah. It refers to the unanimous agreement of Muslim scholars on a particular legal ruling after the death of the Prophet Muhammad ﷺ. Ijma’ plays a critical role in adapting Islamic law to changing times without departing from the fundamental principles of the Shari’ah.
“My Ummah will never agree upon error.”
(Sunan Ibn Majah)
- Definition of Ijma’
- Derived from the Arabic root ‘ajma’ meaning to agree or resolve.
- Technically:
“The unanimous agreement of qualified Islamic jurists (Mujtahideen) from the Muslim Ummah on a matter of Shari’ah in a particular era after the demise of the Prophet ﷺ.”
- Evidence of Ijma’ in the Qur’an and Sunnah
2.1. From the Qur’an
“And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers—We will give him what he has chosen and drive him into Hell…”
(Surah An-Nisa, 4:115)
- Implies that the path of the believers (Ijma’) is a criterion of truth.
2.2. From the Hadith
“My community will never agree upon misguidance.”
(Sunan al-Tirmidhi, Hasan Sahih)
- Emphasizes collective infallibility when scholars agree upon a matter.
- Types of Ijma’
(As visualized in the chart above)
3.1. Ijma’ of the Sahabah (Companions)
- Considered the strongest form of consensus.
- Example: Caliphate of Abu Bakr (RA) after the Prophet’s death was based on Ijma’.
- Respected due to their proximity to revelation and direct training by the Prophet ﷺ.
3.2. Ijma’ of Mujtahideen
- Agreement among qualified jurists (mujtahids) in later generations.
- Applied in:
- Legal reasoning (Fiqh)
- Ijtihad-based rulings
- Public interest laws
3.3. Ijma’ of the Ummah (Community)
- Broader consensus among the scholarly class of the global Muslim community.
- Used in ethical, moral, or religious norms that gain universal acceptance.
3.4. Sukooti Ijma’ (Silent Consensus)
- When one scholar presents a ruling and others remain silent (neither endorse nor object).
- Less authoritative but considered valid in some schools of thought.
- Importance of Ijma’ in Islamic Law
4.1. Preservation of Unity
- Prevents fragmentation and legal chaos in the Ummah.
- Promotes cohesive interpretations across regions and schools.
4.2. Adaptability of Shari’ah
- Facilitates solutions to contemporary issues like:
- Organ transplantation
- Digital finance (cryptocurrency, online zakat)
- Environmental ethics
4.3. Protects Against Deviance
“And hold firmly to the rope of Allah all together and do not become divided…”
(Surah Aal-e-Imran, 3:103)
- Ijma’ ensures that no deviant opinion overrides the collective wisdom of the Ummah.
4.4. Legitimizes New Rulings
- When neither Qur’an nor Sunnah directly addresses an issue, Ijma’ provides:
- Continuity of law
- Contextual relevance
- Theological legitimacy
- Examples of Ijma’ in Islamic History
Issue | Ijma’-Based Resolution |
Compilation of the Qur’an | Abu Bakr (RA) and Uthman (RA) through Ijma’ of Sahabah |
Taraweeh in congregation | Ijma’ under Umar ibn al-Khattab (RA) |
Ban on Mut’ah marriage | After the Prophet ﷺ through consensus |
Zakāt on wealth | Standardized during Caliph Abu Bakr’s rule |
- Conditions for Valid Ijma’
- Must be based on Shar’i evidence.
- Requires consensus of qualified jurists, not laypeople.
- Should occur after the Prophet’s death.
- Agreement must be unanimous and binding.
- Scholarly Views
- Imam Shafi’i: “The consensus of the Ummah is binding and infallible.”
- Imam Ghazali: “Ijma’ is the third pillar of Usul al-Fiqh after Qur’an and Sunnah.”
- Maulana Maududi: “Ijma’ reflects the collective reasoning of the Ummah under divine light.”
- Contemporary Relevance
Modern Challenge | Ijma’-Based Resolution Potential |
Organ donation | Permitted by scholarly consensus |
Genetic engineering | Guidelines evolving via Ijma’ among bio-ethics councils |
Islamic finance regulations | AAOIFI standards based on scholarly consensus |
Climate change response | Ijma’ on environmental stewardship (Amana concept) |
Conclusion
Ijma’ is a divinely supported mechanism that reflects the collective reasoning, unity, and adaptability of the Islamic legal system. It serves as a bridge between immutable principles and changing circumstances, enabling Muslims to address contemporary challenges while remaining rooted in revelation. As long as it is guided by sincerity and scholarship, Ijma’ remains a source of intellectual and spiritual cohesion for the global Ummah.
“This is My path, leading straight, so follow it; and do not follow other ways, lest they separate you from His path.”
(Surah Al-An’am, 6:153)
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