Yusuf al-Qaradawi’s Jurisprudence of Priorities A Critical Assessment
Main Article Content
Keywords
Yusuf al-Qaradawi, Islamic law, jurisprudence, ijtihād, fiqh, Shari'a
Abstract
According to Yusuf al-Qaradawi – a prominent Muslim jurist of the contemporary period, the jurisprudence of priorities is intended to mitigate excess and negligence in legal reasoning. This article examines the fundamental principles of the jurisprudence of priorities as propounded by Yusuf al-Qaradawi in relation to the foundational sources of Islamic law. The purpose of this article is to dissect the constituent legal principles of the jurisprudence of priorities and critically evaluate their validity and coherence against the textual and rational evidences of Islamic law. This article argues that the fundamental principles of the jurisprudence of priorities are validated in the sources of Islamic law, and do facilitate the mitigation of excess and negligence in legal reasoning.
References
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Khayr is a comparative noun even though it is not in its usual morphological pattern (afʿalu).
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This article will consistently follow the direct ḥadīth numbering of the six major collections of Hadith by Darussalam publications.
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Lit: “hardship begets ease”, ref: Kamali, Shari’ah Law: An Introduction, 142, 145.
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Kamali, The Middle Path of Moderdation in Islam: The Qur’ānic Principle of Wasaṭiyyah, 52.
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Al-Qaraḍāwī, Fiqh of Priorities, 3. The original translator had translated the Arabic word ‘marātib’ into English as ‘order’. However, the appropriate translation of marātib in this context would be ‘ranking’ in the sense of ‘hierarchy’. From the same root r-t-b the Arabic word tartīb is the conventional word for ‘order’ in the sense of ‘sequence’. An example is the title Asrār Tartīb al-Qur’ān (Secrets of the Order of the Qur’ān) by Jalāl al-Dīn al-Ṣuyūṭī (d. 977/1505) – a book elucidating the miraculous nature of the sequence within the texts of the Qur’ān.
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A Companion (ṣaḥābī) of the Prophet Muhammad for Muslims is the Christian equivalent of an Apostle of Jesus. There is record of around 3000 names of Companions in Muḥammad al-Qurṭubī’s Istīʻāb fī maʻrifat al-Aṣhāb. However, every Companion was neither a ḥadīth transmitter (rāwī) nor a jurist (faqīh), and prominent Companions who are authoritative transmitters (ruwāh) and jurists (fuqahāʾ) are less than 100 in number.
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Al-Qaraḍāwī, Fiqh of Priorities, 3. The original translator had translated the Arabic word ‘marātib’ into English as ‘order’. However, the appropriate translation of marātib in this context would be ‘ranking’ in the sense of ‘hierarchy’. From the same root r-t-b the Arabic word tartīb is the conventional word for ‘order’ in the sense of ‘sequence’. An example is the title Asrār Tartīb al-Qur’ān (Secrets of the Order of the Qur’ān) by Jalāl al-Dīn al-Ṣuyūṭī (d. 977/1505) – a book elucidating the miraculous nature of the sequence within the texts of the Qur’ān.
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Ṭabāṭabāʾī, Tafsīr Al-Mīzān, 13–14 Chap.7.
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Legal variables are anything that which pertains to Islamic law, such as in al-Qaraḍāwī’s words “everything, whether rules, values or acts” – ref: Al-Qaraḍāwī, 3.
Kamali, Principles of Islamic Jurisprudence, 455.
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Abdullah, Al-Waadih Fee Usool Ul-Fiqh: The Clear Principles of Islamic Jurisprudence, 582–88.
Al-Qaraḍāwī, Fiqh of Priorities, 3.
Al-Qaraḍāwī, viii.
Al-Qaraḍāwī, The Priorities of the Islamic Movement in the Coming Phase, 25.
Al-Qaraḍāwī, Fiqh of Priorities, 3.
Kamali, Shari’ah Law: An Introduction, 147.
Pasha, The Mejelle: Being An English Translation of Majallah El-Ahkam-l-Adliya And A Complete Code of Islamic Civil Law, 7.
Kamali, Shari’ah Law: An Introduction, 144.
Kamali, 147.
Al-Qaradāwī, Fiqh of Priorities, 270-311; Al-Qaraḍāwī, The Priorities of the Islamic Movement in the Coming Phase, 30-32.
Al-Qaradāwī, Fiqh of priorities, 9-11.
Yūsuf Al-Qaraḍāwī, Fiqh of Priorities, trans. Khaled Wady (Cairo, Egypt: New Vision, 2012), vii.
Al-Qaraḍāwī, vii.
Al-Qaraḍāwī, 270–311.
Al-Qaradāwī, Fiqh of Priorities, vii.
Yūsuf Al-Qaraḍāwī, Fī Fiqh Al-Awlawyyāt: Dirāsah Jadīdah Fī Ḍawʼ Al-Qurʼān Wa-l-Sunnah, 2nd ed. (Cairo, Egypt: Maktabah Wahbah, 1996).
Yūsuf al-Qaradāwī, Fiqh of Priorities (Cairo: New Vision, 2012).
Al-Qaraḍāwī, Fiqh of Priorities, vii.
Yūsuf Al-Qaraḍāwī, Awlawiyyāt Li’l-Ḥarakah Al-Islāmiyyah, PDF (Doha, Qatar: www.al-qaradawi.net, 1990), https://www.al-qaradawi.net/sites/default/files/pdf/ae3a5-awlwiat-elhrakaalislamia.pdf.
Yūsuf Al-Qaraḍāwī, The Priorities of the Islamic Movement in the Coming Phase, trans. S. M. Hassan Al-Banna (Swansea, UK: Awakening, 2002).
Ibid., viii.
Basri Ibrahim et al., “Imam Al-Ghazali’s Thoughts on the Jurisprudence of Priorities in Ihya’ Ulum Al-Din,” The Social Sciences (Pakistan) 11, no. 20 (2016): 4833–39.
Abū Ḥāmid Al-Ghazālī, Mukhtaṣar Iḥyāʾ ʿulūm Ad-Dīn, trans. Marwan Khalaf, 2nd ed. (Nikosia, Cyprus: Spohr, 2014), 29.
Abdel Wadoud Moustafa Moursi El-Seoudi et al., “Fiqh of Priorities in the Light of the Purposes of Sharee’ah,” The Social Sciences (Pakistan) 7, no. 6 (2012): 821, https://doi.org/10.3923/sscience.2012.821.826.
Muḥammad Wakīlī, Fiqh Al-Awlawiyyāt: Dirāsah Fī’l-Ḍawābiṭ (Herndon, USA: IIIT, 1997).
ʿAbd al-Salām ʿIyādah ʿAlī Al-Karbūlī, Fiqh Al-Awlawiyyāt Fī Ẓalāl Maqāṣid Al-Sharīʿah Al-Islāmiyyah, 2nd ed. (Damascus, Syria: Dar Ṭaybah, 2014).
Ḥassānī Muḥammad Nūr Muḥammad, Fiqh Al-Awlawiyyāt Fī’l-Sharīʿat Al-Islāmiyyah: Dirāsah Fī’l-Qawāʿid Wa’l-Ḍawābiṭ Wa’l-Taṭbīqāt Al-Muʿāṣarah (Cairo, Egypt: Dār al-Yusr, 2014).
Muḥammad Hammām ʿAbd al-Raḥīm Malḥam, Taʾṣīl Fiqh Al-Awlawiyyāt: Dirāsah Maqāṣidiyyah Taḥlīliyyah (Amman, Jordon: Dār al-ʿUlūm, 2008).
Muḥammad Hammām ʿAbd al-Raḥīm Malḥam, Taʾṣīl Fiqh Al-Awlawiyyāt Wa-Taṭbīqātu-Hū Fī Majāl Ḥifẓ Al-Ḍīn Fi’l-Siyāsah Al-Sharʿiyyah (UK: Al-Bayan Center for Research and Studies, 2015).
Yūsuf Al-Qaraḍāwī, Islamic Moderation and Renewal, ed. Mohamed Ajmal Bin Abdul Razak Al-Aidrus, trans. Hassan Ahmed Ibrahim, Hassan Abdel Razig El-Nagar, and Idris Salim El-Hassan (KL, Malaysia: ISTAC, 2013), 14.
Al-Qaraḍāwī, 1–2.
Al-Qaraḍāwī, 25–41.
Bettina Gräf and Jakob Skovgaard-Petersen, eds., Global Mufti: The Phenomenon of Yūsuf Al-Qaraḍāwī (NY, USA: Columbia University Press, 2009), 213.
Gräf and Skovgaard-Petersen, 216.
Gräf and Skovgaard-Petersen, 239–44.
Yūsuf Al-Qaraḍāwī, Approaching the Sunnah: Comprehension & Controversy, trans. Jamil Qureshi (Herndon, USA: IIIT, 2006), 155–79.
Gräf and Skovgaard-Petersen, Global Mufti: The Phenomenon of Yūsuf Al-Qaraḍāwī, 220.
Gräf and Skovgaard-Petersen, 221–22.
Yūsuf Al-Qaraḍāwī, The Lawful and The Prohibitted in Islam, trans. Syed Shukry Kamal El-Helbawy, M. Moinudin Siddiqui (Selangor, Malaysia: IBT, 1995), 13.
Al-Qaraḍāwī, Islamic Moderation and Renewal, 24.
Mohammad Hashim Kamali, The Middle Path of Moderdation in Islam: The Qur’ānic Principle of Wasaṭiyyah (NY, USA: Oxford University Press, 2015), 10; Al-Qaraḍāwī, Islamic Moderation and Renewal, 43–50.
Sagi Polka, Shaykh Yūsuf Al-Qaraḍāwī: Spiritual Mentor of Wasaṭī Salafism, Modern Intellectual and Political History of the Middle East (NY, USA: Syracuse University Press, 2019), 5–8.
Al-Qaraḍāwī, Islamic Moderation and Renewal, 12.
Al-Qaraḍāwī, Fiqh of Priorities, viii.
Al-Qaraḍāwī, Islamic Moderation and Renewal, 15.
Al-Qaraḍāwī, 24.
Al-Qaraḍāwī, 24.
Usama al-Sayyid Mahmud, Introduction to the Principles of Qur’ānic Exegesis, trans. Mostafa Al-Badawi (UK: Islamic Village, 2014), 51–55.
Elsaid M. Badawi and Muhammad Abdel Haleem, Dictionary of Qur’anic Usage (Leiden, Netherlands: Brill, 2008), 1024–25.
Al-Qaraḍāwī, Islamic Moderation and Renewal, 12.
Khayr is a comparative noun even though it is not in its usual morphological pattern (afʿalu).
Al-Qaraḍāwī, 12.
This article will consistently follow the direct ḥadīth numbering of the six major collections of Hadith by Darussalam publications.
Al-Qaraḍāwī, Islamic Moderation and Renewal, 13–22; Ismāʿīl b. ʿUmar Ibn Kathīr, Tafsir Ibn Kathir, ed. Safiur-Rahman Al-Mubarakpuri, Abridged, vol. I (Riyadh, KSA: Darussalam, 2000), 422–24.
Maḥmūd Sulaymān Yāqūt, Iʿrāb Al-Qur’ān Al-Karīm (Alexandria, Egypt: Dār al-Maʿrifah al-Jāmiʿah, 2011), 241.
Kamali, The Middle Path of Moderdation in Islam: The Qur’ānic Principle of Wasaṭiyyah, 14.
Kamali, 27–28; Mohammad Hashim Kamali, Shari’ah Law: An Introduction (Oxford, UK: Oneworld, 2008), 296.
Mahmud, Introduction to the Principles of Qur’ānic Exegesis, 79–80.
Marmaduke Pickthall, The Meaning of the Glorious Koran: An Explanatory Translation (London, UK: George Allen & Unwin, 1930).
Al-Qaraḍāwī, Islamic Moderation and Renewal, 11.
Al-Qaraḍāwī, 65–93.
Muḥammad Al-Qurṭubī, Tafsīr Al-Qurṭubī, ed. Abdalhaqq Bewley, trans. Aisha Abdarrahman Bewley, vol. 5 (Bradford, UK: Diwan Press, 2020), 384.
Muḥammad Ḥusayn Ṭabāṭabāʾī, Tafsīr Al-Mīzān, ed. Amina Inloes, trans. Tawus Raja and Sa’id Akhtar Rizvi (Sydney, Australia: Tawheed Institute, 2020), 153–54, https://almizan.org/.
Muhammad Asad, The Message of the Qurʾān (Gibraltar, Spain: Dar al-Andalus, 1980), 30 footnote: 118.
Shams al-Dīn Ibn Qayyim Al-Jawziyyah, Ranks of the Divine Seekers - Vol 2, trans. Ovamir Anjum, Islamic Translation (Leiden, Netherlands: Brill, 2020), 400.
Al-Jawziyyah, 396.
Abū Isḥāq Al-Shāṭibī, The Reconciliation of the Fundamentals of Islamic Law, trans. Imran Ahsan Khan Nyazee, vol. II (Reading, UK: Garnet, 2014), 123–24.
Jasser Auda, A Critique of the Theory of Abrogation, trans. Adil Salahi (Leicestershire, UK: The Islamic Foundation, 2019), v–xv.
Auda, v.
Auda, viii–ix.
Al-Qaraḍāwī, Islamic Moderation and Renewal, 25–52.
Al-Qaraḍāwī, 99.
Muhammad Hussein Abdullah, Al-Waadih Fee Usool Ul-Fiqh: The Clear Principles of Islamic Jurisprudence, 2nd ed. (CA, USA: CreateSpace, 2016), 234–49.
Al-Qaraḍāwī, Islamic Moderation and Renewal, 127.
Kamali, The Middle Path of Moderdation in Islam: The Qur’ānic Principle of Wasaṭiyyah, 51.
Al-Qaraḍāwī, The Priorities of the Islamic Movement in the Coming Phase, 25.
Saheeh International, The Qur’ān: Arabic Text with Corresponding English Meanings (Jeddah, KSA: Al-Muntada Al-Islami, 2007).
Kamali, Shari’ah Law: An Introduction, 144.
Ahmed Cevdet Pasha, The Mejelle: Being An English Translation of Majallah El-Ahkam-l-Adliya And A Complete Code of Islamic Civil Law, trans. C. R. Tyser, D. G. Demetriades, and Ismail Haqqi Effendi (KL, Malaysia: TOP, 2003), 7.
Lit: “hardship begets ease”, ref: Kamali, Shari’ah Law: An Introduction, 142, 145.
Auda, A Critique of the Theory of Abrogation, 90–96.
Kamali, The Middle Path of Moderdation in Islam: The Qur’ānic Principle of Wasaṭiyyah, 52.
Kamali, 52.
Al-Shāṭibī, The Reconciliation of the Fundamentals of Islamic Law, II:71.
Laura Killam, Research Methodology Simplified: Paradigms, Axiology, Ontology, Epistemology and Methodology (Sudbury, Canada: Author, 2013), 11, 35–37.
Al-Qaraḍāwī, Islamic Moderation and Renewal, 205–7.
Al-Qaraḍāwī, Fiqh of Priorities, 3. The original translator had translated the Arabic word ‘marātib’ into English as ‘order’. However, the appropriate translation of marātib in this context would be ‘ranking’ in the sense of ‘hierarchy’. From the same root r-t-b the Arabic word tartīb is the conventional word for ‘order’ in the sense of ‘sequence’. An example is the title Asrār Tartīb al-Qur’ān (Secrets of the Order of the Qur’ān) by Jalāl al-Dīn al-Ṣuyūṭī (d. 977/1505) – a book elucidating the miraculous nature of the sequence within the texts of the Qur’ān.
Al-Qaraḍāwī, vii.
Mohammad Hashim Kamali, Principles of Islamic Jurisprudence, 3rd ed. (Cambridge, UK: ITS, 2003), 78–81; Wahbat Al-Zuḥaylī, Al-Wajīz Fī Uṣūl Al-Fiqh (Damascus, Syria: Dar al-Fikr, 1999), 40.
Kamali, Principles of Islamic Jurisprudence, 78–81.
Sukrija Husejn Ramic, Language and the Interpretation of Islamic Law (Cambridge, UK: ITS, 2003), 65–138.
Kamali, Principles of Islamic Jurisprudence, 67–69.
A Companion (ṣaḥābī) of the Prophet Muhammad for Muslims is the Christian equivalent of an Apostle of Jesus. There is record of around 3000 names of Companions in Muḥammad al-Qurṭubī’s Istīʻāb fī maʻrifat al-Aṣhāb. However, every Companion was neither a ḥadīth transmitter (rāwī) nor a jurist (faqīh), and prominent Companions who are authoritative transmitters (ruwāh) and jurists (fuqahāʾ) are less than 100 in number.
Kamali, 313–22.
Prominent Companions include the ten select Companions i.e., The Ten Granted Paradise (al-ʿashrah al-mubashshirūn bi’l-jannah) whose authority is reported have been attested by Prophet Muhammad himself. They include the four rightly-guided caliphs, Ṭalḥah b. ʿUbayd’Allah (d. 36/657), Al-Zubayr b. al-ʿAwwām (d. 36/656), ʿAbd al-Raḥmān b. ʿAwf (d. 34/654), Saʿad b. Abī Waqqāṣ (d. 55/674), Saʿīd b. Zayd (d. 52/671), Abū ʿUbaydah b. al-Jarrāḥ (d. 18/639). This attestation is transmitted in two reports: Sulaymān b. al-ʾAshʿath al-Sijistānī Abū Dāʾūd, Sunan Abu Dawud, trans. Yasir Qadhi, vol. III (Riyadh, KSA: Darussalam, 2008), 183–84, ḥadīth no. 4649 (Grade: Fair-ḥasan); Muḥammad b. ʿĪsā Al-Tirmidhī, Jāmiʿ At-Tirmidhī, trans. Abu Khaliyl, vol. V (Riyadh, KSA: Darussalam, 2007), 409, ḥadīth no. 3747 (Grade: Sound-ṣaḥīḥ).
Another report supposes the Prophet Muhammad to have said: “The Fire shall not touch the Muslim who saw me, or saw one who saw me” (Tirmidhī: 3858). However, this report is ḥasan gharīb – good yet an odd report according to the conditions of Tirimidhī, where even though the chain is intact (muttaṣil), it is only narrated by a single Companion Mūsā b. Ibrāhīm al-Anṣārī. Therefore, this report is used as supplementary evidence only.
Tariq Ramadan, “Radical Reform: Islamic Ethics and Liberation” (NY, USA: Oxford University Press, 2009), 41–80.
Stephen R. C. Hicks, Exploring Postmodernism: Skepticism and Socialism from Rousseau to Foucault, Expanded (US: Ockham’s Razor, 2014), 33-34,40,44,78,189.
Al-Qaraḍāwī, Fiqh of Priorities, 3. The original translator had translated the Arabic word ‘marātib’ into English as ‘order’. However, the appropriate translation of marātib in this context would be ‘ranking’ in the sense of ‘hierarchy’. From the same root r-t-b the Arabic word tartīb is the conventional word for ‘order’ in the sense of ‘sequence’. An example is the title Asrār Tartīb al-Qur’ān (Secrets of the Order of the Qur’ān) by Jalāl al-Dīn al-Ṣuyūṭī (d. 977/1505) – a book elucidating the miraculous nature of the sequence within the texts of the Qur’ān.
Mohammad Hashim Kamali, Principles of Islamic Jurisprudence, 3rd ed. (Cambridge, UK: ITS, 2003), 11–14.
Kamali, 255–58.
Musfir Ibn Ali Ibn Muhammad Al-Qahtani, Understanding Maqāṣid Al-Sharʿīah: A Contemporary Perspective (Herndon, USA: IIIT, 2015), 10.
Abū al-Maʿālī Al-Juwaynī and Jalāl al-Dīn Al-Maḥallī, Sharḥ Al-Waraqāt, trans. Musa W. Furber (n.p: Islamosaic, 2014), 2.
Al-Qaraḍāwī, Fiqh of Priorities, 25.
Al-Qaraḍāwī, 28; Al-Qaraḍāwī, The Priorities of the Islamic Movement in the Coming Phase, 21–22.
Seyyed Hossein Nasr, The Study Quran (NY, USA: HarperOne, 2015), 408.
Abul Alā Mawdūdī, Towards Understanding the Qurʾān, trans. Zafar Ishaq Ansari, vol. III (Leicestershire, UK: The Islamic Foundation, 1988), 6.
Ṭabāṭabāʾī, Tafsīr Al-Mīzān, 13–14 Chap.7.
Ṭabāṭabāʾī, 9–10 Chap.7.
The Monotheist Group, The Qur’an: A Monotheist Translation (USA: Brainbow Press, 2014).
Grace M. Barnes et al., “Gambling and Alcohol Use Among Youth: Influences of Demographic, Socialization, and Individual Factors,” Addictive Behaviors 24, no. 6 (1999): 763, https://doi.org/10.1016/S0306-4603(99)00048-9.
William R. Corbin and Jessica M. Cronce, “Effects of Alcohol, Initial Gambling Outcomes, Impulsivity, and Gambling Cognitions on Gambling Behavior Using a Video Poker Task,” Experimental and Clinical Psychopharmacology 25, no. 3 (2017): 175, https://doi.org/10.1037/pha0000125. Also ref:
Xiaochu Zhang, Jie Shi, and Ran Tao, eds., Substance and Non-Substance Addiction, vol. 1010, Advances in Experimental Medicine and Biology (Singapore: Springer, 2017), 47–49.
Zu Wei Zhai et al., “Gambling, Substance Use and Violence in Male and Female Adolescents,” Journal of Gambling Studies 36, no. 4 (2020): 1301–24, https://doi.org/10.1007/s10899-020-09931-8.
Al-Qaraḍāwī, Fiqh of Priorities, vii.
Legal variables are anything that which pertains to Islamic law, such as in al-Qaraḍāwī’s words “everything, whether rules, values or acts” – ref: Al-Qaraḍāwī, 3.
Kamali, Principles of Islamic Jurisprudence, 455.
Kamali, 456.
Muhammad Hussein Abdullah, Al-Waadih Fee Usool Ul-Fiqh: The Clear Principles of Islamic Jurisprudence, 2nd ed. (CA, USA: CreateSpace, 2016), 582, 593; Kamali, Principles of Islamic Jurisprudence, 458–59.
Abdullah, Al-Waadih Fee Usool Ul-Fiqh: The Clear Principles of Islamic Jurisprudence, 582–88.
Al-Qaraḍāwī, Fiqh of Priorities, 3.
Al-Qaraḍāwī, viii.
Al-Qaraḍāwī, The Priorities of the Islamic Movement in the Coming Phase, 25.
Al-Qaraḍāwī, Fiqh of Priorities, 3.
Kamali, Shari’ah Law: An Introduction, 147.
Pasha, The Mejelle: Being An English Translation of Majallah El-Ahkam-l-Adliya And A Complete Code of Islamic Civil Law, 7.
Kamali, Shari’ah Law: An Introduction, 144.
Kamali, 147.
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Published
Jul 3, 2023
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Hassan, M. (2023). Yusuf al-Qaradawi’s Jurisprudence of Priorities: A Critical Assessment. American Journal of Islam and Society, 40(1-2), 77–120. https://doi.org/10.35632/ajis.v40i1-2.3190
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