Nur al-Anwar is an advanced level book on usul fiqh. Contrary to what some might assume, it is not restricted to fiqh as is understood in the modern sense. Rather, within it are principles required to understand the shariah in general. Hence, Nur al-Anwar contains Usul Quran, Usul Hadith and Usul Aqa’id – in short, it may be more apt to consider it Usul Shariah.
This note contains key question which if one answers should summarise that which is found in Nur al-Anwar bar few.
The relationship between Usul Shashi and Nur al-Anwar is similar to that of Quduri and Hidayah respectively. It can be used by Usul Shashi student but they do not need to justify their answer rather they can suffice on presenting examples to illustrate the concepts. Also, this list may be invaluable for Usul Shashi students as a road-map so that may glean what is expected later.
Note: The Ijma and Qiyas section still needs to included which, if Allah Almighty wills, will be done before the end of the academic year.
(1) Justify that there are four sources of evidence in the shariah. Define them all.
textual analysis – Kitab
(2) Define and differentiate between khas, ‘am, mushtarak, mu’awwal and takhsis.
(3) Justify the ruling of khas.
(4) Outline and justify the rulings of ‘am.
(5) Define amr and nahi. Justify that it is a statement (See article)
(6) Amr is for wujub by default. Justify. (Resource 1)
(7) Amr never demands repetition. Justify.
(8) Justify that qada is proven through ada without the need for a separate evidence. Include the definitions of ada and qada.
(9) Outline the types of ada and qada with their respective examples and rulings.
(10) Highlight the relationship between amr and nahi with good and evil respectively. Illustrate with examples.
(11) Outline the impact of ability (qudrat) in the requirement of fulfilling an amr.
(12) When must an amr be fulfilled? Outline with examples with a particular reference to the requirement of intention. Justify where necessary.
(13) Who does the amr address? Clarify and justify.
(14) Identify techniques with which to recognise ‘am (عام). Include example to demonstrate it use.
(15) Define and differentiate between zahir, nass, mufassar, muhkam, khafi, mushkil, mujmal and mutashabih. State their respective rulings especially if they are conflicted.
(16) Define and differentiate between haqiqat, majaz, sarih and kinayah along with their respective ruling.
(17) Majaz, like haqiqat, can be khas or ‘am (عام). Justify.
(18) By default haqiqat will be given priority over majaz and they will never be combined. Justify.
(19) Outline the valid methods of forming majaz.
(20) Outline, with examples, cases where majaz takes priority over haqiqat.
(21) Define and differentiate between ibaratun nass, isharatun nass, dalalatun nass and iqtidaun nass along with their respective ruling.
(22) Outline eight methods of interpretation which the Ahnaf reject despite being recognised by some of the other school.
(23) Outline the types of ‘azimat and rukhsat with examples along with their respective rulings.
(24) Differentiate between illat, sabab and shart. Outline techniques to identify sabab and demonstrate it in ibadat, mu’amalat and ‘uqubat.
source analysis – Sunnah
(25) Define and state the ruling of mutawatir, mashhur and khabr wahid. Prove that khabr wahid is hujjat (valid evidence).
(26) Outline, with particular reference to mukhalafat thiqat and jahalat, conditions which lead to the demotion of a narrator in favour for another.
(27) Outline the minimum and aspirational (kamil) qualities required of a narrator.
(28) Outline the rulings if there are gaps (inqita’) within the reporting either as a result of ommission (irsal), defective narration (‘illal) or narrator.
(29) State the minimum criteria required of a source (sanad) dependant on the impact it has on the rights of others.
(30) Rank reports based on the quality of source and mode of reporting
(31) Outline the methodology to reconcile between conflicting reports
(32) The action of sahabah is evidence. Justify.
To be included
To be included
Muhammad Saifur Rahman Nawhami
19 Ramadhan 1438
14 June 2017