Ahlan wasahlan ya Ramadan..Are we there yet?

When we know we are to attend a wedding, we begin to plan and prepare from days and even weeks in advance. We pay much attention to detail so that we arrive to the function on time, are dressed up smartly with clean/ new shoes, have organised a place to stay, eat carefully so as not to ruin our clothing and so on. In a similar way we prepare and plan for other important events, functions, interviews etc.


However, when it comes to approaching our Islamic duties/ obligations we do so little in advance, especially for Ramadan. For some reason we feel we can flick a switch and become great pious personalities overnight. In fact, while this may work short term, in the long term you will more likely ‘burn out’ and return to your former self or in a worse condition. Is it not true afterall that in the middle of the month Ramadan the Masjid halls during taraweeh are at half capacity to what they were in the first few days??

Therefore it is much better we prepare and plan for our deeni activity, much like we do for the dunya ones and inshallah in this manner we can make the most of the blessed month of Ramadan and remain consistent upon the a’maal we adopt.
Anyway, with Ramadan due to start soon I thought it would be good to make a list of things in preparation for Ramadan.

Increase in recitation of the Quraan. If possible, complete a minimum of 1 part to daily so as to make 1 whole complete recital of the Holy Quran during Ramadan.
Try and perform 4 rakah (units) of tahajjud before partaking in Sahur.
Learn a, or many prophetic duas in Arabic. As much as one can keep Allah in your heart by doing zikir eg: La ilaaha illallah, Allahu-akbar, Subhan-Allah, Alhamdulillah etc.
Devoting more sincerity and concentration into our existing daily prayers.
Try and utilise the month to give up smoking.

For the more foul mouthed amongst us, try to refrain from swearing the whole month. Friends can help here by lightly hitting or gently reminding his/ her friend each time they swear that they shouldn’t do it. (please note, I take no responsibility for any limbs that may be broken from the above suggestion!)
A small request I make is that if a brother or sister becomes more religious simply for the month of Ramadan, then rather than shooting our mouth off, saying he/ she is a hypocrite and its only for Ramadan etc, why don’t we give gentle words of encouragement so they might continue their virtuousness even after the month of Ramadan. Why should we be so mean to taunt them about what we THINK is only temporary on their part?

If we were to step back a moment and realise that this is the last Ramadan we will see in our lifetime, how would we spend it? How many Muslims do you know of who aren’t around this year to see Ramadan?
Death we know can come to us at any time, yet we still remain so ignorant of the blessing of the time now given to us to be utilised by Allah the Almighty.
I pray Allah gives, first of all me, and all Muslims the ability to utilise the month of Ramadan and safeguard ourselves from the punishment hereafter, Ameen.

May this Ramadan is the best Ramadan for me..

Pelaksanaan undang-undang Islam..sekadar retorik atau realiti?

Penghakiman Mahkamah Syariah di Kuantan yang menjatuhkan hukuman denda RM5,000 dan enam sebatan kepada wanita Melayu Islam bermur 32 tahun kerana minum arak di khalayak ramai menarik pandangan pelbagai pihak. Kesalahan itu didakwa mengikut seksyen 136 Enakmen Pentadbiran Agama Islam dan Adat Resam Melayu Pahang 1982 (pindaan 1987). Ada yang memuji keberanian Mahkamah Syariah, dan tidak kurang ada juga yang mengutuk dan menentang.

Dalam menjatuhkan hukuman itu, Mahkamah Syariah dikatakan zalim, menyeksa wanita dan penghakiman ini dianggap berlawanan dengan hak asasi manusia kerana hukuman itu memalukan wanita dan tidak bertamadun, ini juga didasarkan kerana undang-undang sivil di Malaysia turut mengecualikan wanita daripada hukuman rotan. Persoalannya, apakah wanita juga terkecuali daripada hukuman sebat? Dalam Islam, hukuman taklif atau beban melaksanakan agama adalah sama antara jantina. Apabila Allah SWT menetapkan hukuman mencuri mengikut undang-undang Islam dipotong tangan, Allah turut meletakkan hukuman yang sama terhadap wanita. Begitu juga dengan hukuman zina. (Surah An-Nur)

Cuma kaedah perlaksanaannya yang agak berbeza tetapi di sisi Allah, kedua-dua pihak bertanggungjawab atas perlakuan mereka, masyarakat sering sensitif terhadap hukuman Mahkamah Syariah. Penghakimannya selalu dikupas dan menjadi polemik tidak berkesudahan.Media juga turut berperanan dengan menggambarkan kelemahan Mahkamah Syariah seperti tidak efisien, hukuman tidak bagus dan kes memakan masa lama.

Bukankah kita berpegang kepada keluhuran undang-undang dan menghormati sistem perundangan negara? Mengapa apabila sesuatu penghakiman di Mahkamah Sivil dijatuhkan, semua dapat menerima dengan baik, berlapang dada menghormatinya tetapi tindakan sebaliknya diberikan apabila Mahkamah Syariah menjatuhkan hukuman. Tindakan double standard seperti ini tidak harus diteruskan.

Justeru, apabila ketidakpuasan hati berlaku terhadap penghakiman mahkamah, medan perundangan juga jawapannya. Merayu kepada mahkamah yang lebih tinggi adalah kaedah sewajarnya, bukan menghina dan mengkritik penghakiman Mahkamah Syariah. Mahkamah Syariah menjatuhkan penghakiman berdasarkan bidang kuasanya yang kecil dan ini wajar diperbincangkan atau ditambah agar mahkamah dapat berfungsi dengan lebih baik.

Akta 335, Akta Mahkamah Syariah (Bidang Kuasa Jenayah) 1965 (Disemak 1988) menyebut, bidang kuasa jenayah Mahkamah Syariah yang ditubuhkan mengikut undang-undang negeri dan diberi bidang kuasa ke atas orang Islam dan berkenaan mana-mana perkara yang disebut satu persatu dalam Senarai II bagi Senarai Negeri dalam Jadual Kesembilan kepada Perlembagaan Persekutuan adalah dengan ini diberi bidang kuasa berkenaan dengan kesalahan-kesalahan terhadap rukun agama Islam oleh orang yang menganuti agama itu yang boleh ditetapkan di bawah mana-mana undang-undang bertulis : Dengan syarat bahawa bidang kuasa sedemikian tidaklah boleh dijalankan berkenaan dengan apa-apa kesalahan yang boleh dihukum penjara selama tempoh melebihi tiga tahun atau denda melebihi RM 5,000 atau sebatan melebihi enam kali atau apa-apa gabungan hukuman itu. Akta ini yang perlu diperbincangkan dan dicadangkan penambahbaikan oleh semua pihak yang prihatin.

Menyoroti sesetengah laman web yang membawa kenyataan jika sesiapa ingin melakukan perkara haram dan neraka adalah perlakuannya, maka itu adalah urusannya dengan Allah,tidak ada kena-mengena dengan individu lain atau pemerintah. Sebenarnya, undang-undang diwujudkan bertujuan mengawal selia perlakuan salah manusia untuk kehidupan yang lebih baik. Jika semua orang bebas melakukan apa sahaja, apakah yang akan berlaku pada masyarakat? Kita akui bahawa semua masyarakat di dunia ini menerima undang-undang sama ada agama mahupun bukan, bertujuan untuk mengurangkan sebarang masalah yang timbul dalam masyarakat.

Oleh itu, penyelesaian yang terbaik adalah dengan menerima undang-undang Islam. Apabila bergelar Muslim khususnya, kita harus menerima taklifan beban pertanggungjawaban ke atas perkara yang ditetapkan agama. Apabila wujud perlanggaran kepada peruntukan, ia kewajipan semua pihak untuk menegur dan membetulkan pesalah. Apabila ia melepasi sistem perundangan, maka mahkamah adalah medan untuk memutuskannya. Melakukan perkara haram bukanlah hak asasi manusia, dan melanggar hak Allah adalah jenayah..

My condolence to my frend..

while struggling for my tutorial question, a massage from my old fren received via my phone, “ salam.. ibu kepada sahabat kita, nor asiah abd Rashid baru sahaja pulang ke rahmatullah kerana strok.. sama-samalah kita sedekahkan al-fatihah untuk allahyarhamah.. al-fatihah..”….I keep silent for a while, reciting al-fatihah for deceased, May Allah placed her within pious men..that’s my pray..To my frend, may Allah gives you a full strength to undergo this trial, there’s always a grant for those who’r redha with HIS DESTINY..This recent month I just heard about a few death of my closer person- whether it’s from their family or my own frend..

One thing that come across my mind.. death is inevitable, and everything except the Almighty God of course, will perish. Signs of death can be seen all around us. At funerals we see people who were once walking among us being buried in their graves. In the fall we see the leaves turn from green to yellow and fall one at a time, and in the winter we see trees, lifeless. In this way, all things in this world will wither away and die.

According to an old fable, a man made an unusual agreement with Hazrat Izraeel (pbuh) - the angel of death. He told Izraeel (pbuh) that he would be willing to accompany him (as though he had a choice) only if Izraeel (pbuh) would send him a notice well in advance. The agreement was made. Weeks became months and the months into years. One bitterly cold night, as the man sat alone thinking of his success in life, Izraeel (pbuh) tapped on his shoulder. "You are here too soon" the man cried out. "You sent no messenger. I thought we had an agreement!" Izraeel (pbuh) whispered "Notice your hair, once it was full and black, now it has streaks of silver in it! Observe your face in the mirror and see the wrinkles. Yes! I have sent many messages through the years! I have kept my part. I am sorry that you are not ready for me but the order of Almighty God cannot be averted!"

Hence, hair color turning gray from black or wrinkles on the face are also the signs of nearing death, and the Almighty God is the only one who can bring the dead back to life.
Surely all men die, and just surely Almighty God give them life with His ability, and judges them on their deeds and actions. We know Almighty God is the Creator and can recreate us, because if one can do something he has the ability to do it again.

Thus, we can understand Almighty God is able to give life to the dead because it is He Who created us in the beginning. Almighty God can surely give life to the dead. He judges them on their deeds. On Resurrection Day He will re-create the dead for judgment, and then allow the doer of good to enter paradise but cast the evil-doer into hell.
Hatred towards death and love of the world is the outcome of an ignorant person's mind, who thinks that the happiness of this world is his prosperity and good fortune. The world beset with numerous troubles and anxieties is about to end in misery and does not enjoy eternity, perpetuity and sincerity. A poet has referred to this in the following words - "Do not give your heart to this world, for its example is of an unfaithful bride who has never loved you, even for a night."

Imam Ali (pbuh) says: "If man will see how speedily his death is coming toward him he will abhor ambitions and will give up admiring the world."
It is of utmost importance that man should hold death dear and consider it an opportunity of meeting with his Almighty, and not hate it and consider it as evil, but should take lessons from it. He should ask forgiveness from Almighty for his sins and tame the rebellious self (Nafs). When the call of his Lord comes, he should welcome it with open arms accepting it to be a blessing from Almighty. He should be contented with the decree (Qadr) of Almighty. He should also rejoice that shortly he would be taken to the presence of Ahlul Bait [Household of Prophet] (pbut) and meet his deceased companions and other believer brothers. He should also not be disheartened by the delay in death but should consider it as an opportunity afforded by Almighty to him to repent.

This delay would give him a chance to gather provisions useful for his journey to the other world, for the journey is tiresome and full of dangerous valleys and difficult paths.
In fact a believer always remembers death, since his or her main goal is to reach the Almighty God. Hazrat Qasim (pbuh), the son of Imam Hasan Al-Mujtaba (pbuh), when asked concerning death at Karbala, answered: "death to me is sweeter than honey." Therefore true believers, those who are sincerely devoted to the Almighty God, anticipate death since to them it signifies the long-awaited meeting with their creator.

May my life and death only for ISLAM..

THIS IS ISLAM

Can we find an explanation to this great universe?
is there any convincing interpretation to the secret of existence?we realize that no family can function properly without a responsible head, that no city can prosperously exist without sound administration, and that no state can survive without a leader of some kind. we also realize that nothing comes into being on its own. Moreover, we observe that the universe exist and function in the most orderly manner, and that it survived for millions years. Can we attritube the existence of man and the whole world to more chance?

Man represent only a very small portion of the immerse universe. And if he can make plans and appreciate and the merits of planning, then his own existence and the survival of the universe must also be based on a planned policy. This means that there is a designing will behind our material existence, and that there is an extraordinary power to bring things into being keep them moving in order.

In the world, then there must be a great force in action to keep everything in harmony. In exquisite nature, there must be a great creator who fashions the most charming pieces of art and produces everything for a special purpose in life. The deeply enlightenedpeople recognize this creator call him God "ALLAH". He is not a man becouse no man can create or make another man. He is neither an idol nor is He a statue of any kind becouse none of these things can make itself or create anything else. He is different from all these things, becouse He is the maker and keeper of them all. The maker of anything must be different from and greater than the things that he makes.

There are various ways to know the true God "ALLAH", and there are many things to tell about Him. The great wonders and impressive marvels of the world are like open books in which we can read about God. Besides, God himself comes to our aid through the many messengers and revelation He sent down to man. These messengers and revelations tell us everything we need to know about God.

The complete acceptance of the teachings and guidence of God "ALLAH" as revealed to His last messegers Muhammad (peace be upon him) is the religion of islam.

15 pintu syaitan..

Alhamdulilah…semalam saya diberi kekuatan oleh Allah untuk menghadiri perjumpaan ringkas sempena kehadiran mantan Ketua HELWA ABIM pusat ke Terengganu, Dr. Rahmah atau mesra dipanggil kak mah sesama ahli ABIM/ WADAH…Pada saya, kak Mah lebih berhak dipanggil dengan panggilan mak cik kerana usianya menjangkau 60 lebih..Sememangnya dalam ABIM/ WADAH, panggilan 'kak' tetap diutamakan walaupun kadang-kadang ‘kak’ tu sebaya dengan ibu mahupun nenek sendiri,.tetapi saya tetap bersyukur, ukuwah sebegini tetap terjalin antara kaum-kaum ibu dengan anak-anak seusia saya,dan apa yang mengkagumkan diri saya, pada usia emas, kekentalan mereka untuk terus bersama dengan gerakan walaupun lazimnya pada usia sebegini, kebanyakan kaum ibu memilih untuk beristirehat di rumah.. teringat pesanan ringkas kak mah, “ tidak penting di mana kita bermula, tetapi apa yang penting, di mana kita berakhir..” nasihat itu jelas menandakan bahawa tidak penting pada umur berapa kita mula terasa untuk berdakwah, asalkan pengakhirannya kita berada bersama-sama mereka yang mendokong perjuangan Islam..semalam, seperti biasa, tidak lengkap perjumpaan ringkas jika tidak diselitkan dengan tazkirah yang disampaikan oleh Kak Mah dan dikupas sedikit sebanyak oleh Kak Nor.. Antaranya, pesanan kepada umat Islam tentang 15 pintu syaitan, di mana menerusi pintu-pintu ini, syaitan akan mudah mengawal diri kita jika kita tidak berusaha mengawalnya…

1) marah – memang apabila kita sedang dalam keadaan marah, hasutan syaitan tu lagi mudah menguasai kita, saya pun tak terkecuali, sebab itu dalam Islam, di anjurkan kita untuk berwuduk mandi, istighfar dan berzikir apabila perasaan marah mulai datang..
2) cintakan dunia – bab yang paling sukar ditepis oleh setiap makhluk yang bergelar manusia, ini termasuklah cintakan harta, anak-anak, wanita, pangkat, dan sebagainya..
3) kebodohan- bagi saya memang kebodohan itu berada di mana-mana, dan ini termasuklah mereka yang enggan datang ke majlis ilmu kerana merasakan ilmunya telah cukup..
4) suka berangan-angan
5­) tamak – sikap ini memang selalu menimpa umat manusia terutamanya orang kaya, tetapi mungkin benar kata-kata orang yang paling mudah memberi ialah orang miskin dan mereka yang sentiasa diingatkan akan hak sebenar ke atas harta mereka.
6) suka pada pujian- penyakit ini selalunya rapat dengan fitrah manusia itu sendiri, sebab itulah kita dianjurkan supaya sentiasa kembali kepada Allah apabila dipuji kerana ia akan memecahkan nafsu diri.
7) riak
8) sombong
9) ujub
10) takut dan gelisah
11) buruk sangka- terutamanya pada Allah
12) pandang rendah- manusia kadang-kadang menilai manusia menerusi fizikal mereka, contohnya, mudah memandang rendah pada mereka yang berpakaian selekeh.
13) suka berbuat dosa- sama ada dosa besar atau kecil.
14) putus asa daripada rahmat Allah- keadaan mereka yang tidak mengharapkan apa-apa daripada Allah, sama ada ganjaran atau perlindungan.
15) berasa aman daripada azab Allah- penyakit ini biasanya menimpa ahli maksiat, iaitu apabila mereka diberitakan tentang azab neraka, hati mereka tidak gentar mendengarnya…

wallahu a’lam..

Sources of Legal Injunction in Islam

In Islam, Allah alone is the sovereign and it is He who has the right to ordain a path for the guidance of mankind. Thus, it is only Syariah that liberates man from servitude to other than Allah. This is the only reason why Muslims are obligated to strive fro the implementation of that path, and that of no other path.

Allah Says :“ We made for you a law, so follow it, and not the fancies of those who have no knowledge” (65:18).

The absolute knowledge which is required to lay down a path for human life is not possessed by any group of people. In the words of Sayyid Qutb, “They are equipped with nothing but fancies and ignorance when they undertake the task which is no concern of theirs and does not properly belong to them. Their claim to one of the properties of divinity is a great sin, and great evil.

Islamic legal injunction, originated from the direct commandment of Allah, but there is the provision or power given to man in order to interpret and expand Divine commandment, by means of analogical deduction (qiyas) and through other processes. Unlike the Roman Law which developed from the actionor English Common Law ehich developed from the writs. The very first source of Islamic legal injunction is the Holy Quran. Authority of the Qur’an

1. It is the actual speech of the Creator, and therefore is free from errors and
human deficiency.
Muhsin Khan: And if anyone of the Mushrikun (polytheists,
idolaters, pagans, disbelievers in the Oneness of Allah) seeks your
protection then grant him protection, so that he may hear the Word of
Allah (the Quran), and then escort him to where he can be secure,
that is because they are men who know not. [Surah At-Tawbah, 9:6]

2. The Lord guaranteed the preservation of the Qur’an, and therefore it remains
in its original form since the stage of revelation.
Muhsin Khan: Verily We: It is We Who have sent down the Dhikr
(i.e. the Quran) and surely, We will guard it (from corruption) [Surah
Al-Hijr, 15:9]
The word “Dhikr” in this ayah is translated as remembrance the
majority of the time. The more correct translation is the Qur’an
for this situation.

3. The Qur’an with no doubt was transmitted to us in a continuous testimony
(Tawaatur) which makes it Qaati’ (definitive) in its constancy and leaves no
room for speculation about its authenticity.
4. The Qur’an was revealed to rule by and judge according to its ruling.
Muhsin Khan: Surely, We have sent down to you (O Muhammad
SAW) the Book (this Quran) in truth that you might judge between
men by that which Allah has shown you (i.e. has taught you through
Divine Inspiration), so be not a pleader for the treacherous. [Surah
An-Nisaa’, 4:105]
Muhsin Khan: And We ordained therein for them: "Life for life,
eye for eye, nose for nose, ear for ear, tooth for tooth, and wounds
equal for equal." But if anyone remits the retaliation by way of charity,
it shall be for him an expiation. And whosoever does not judge by
that which Allah has revealed, such are the Zalimun
(polytheists and wrongdoers - of a lesser degree). [Surah Al-
Maidah, 5:45]

Infact, it is very risky to undertake the interpretation of the Holy Quran on the basis of a personal opinion without reference to the authorities. The prophet (pbuh) has warned :

“ Whosoever said anything in the matter of the Quran according ti his own thoughts or anything about which he did not know, he is making his residence in the fire of hell”

Therefore, before a person should take up Tafsir-Writing, he should ; 1) possess a sound and thorough knowledge of the Arabic language because, as Mujtahid has said: “ Tafsir is not permissible for one who is not an Alim in the Arabic language, 2) be well-grounded in Ilm-al-Maani (knowledge of Rhetoric), 3) have a sound and thorough knowledge of the Hadith literature and the science of Hadith, 4) Should have an ability through the knowledge of the Hadiths, to recognize which is mubham (ambiguous) and to elaborate on that which is mujmal (brief or abridged) 5) have a sound knowledge of Asbab al-nuzul ( Reasons for revelatiom) of the different verses from Hadith 6) have a thorough knowledge of Nasakh and Mansukh (abrogation of one verse by another) 7) possess good knowledge of usul al-Fiqh( Principles of Islamic Jurisprudence) 8) possess knowledge of Ilm-al-Tajwid ( the science of recitation of the Quran) and 9) be a man of taqwa (piety).

Besides the above requirements, there are others as well which a person should possess before he can be as a Mufassir. Thus, it is indicated that it is not easy for muslim scholars to derive their own legal injunction for the requirements to be a Mufassir are strict.

The second source is the Sunnah or the practice of Prophet Muhammad (pbuh) who has rightly explained :

“ I leave two things for you. You will never go stray while holding them firmly. The Book of Allah and the Sunnah of His prophet ” . Sunnah means all that is narrated from the Prophet sal’Allaahu ‘alayhi wasallam , his acts, his sayings and whatever he has tacitly approved.




Hujjiyyah of the Sunnah (The Proof Value)
Definition:. Hujjiyah is the proof value of the Sunnah as a source of law into the legal
theory.The conduct of the Messenger of Allah sal’Allaahu ‘alayhi wasallam was meant to
establish a rule of Shari’ah and constitute a binding ruling. There are from:

1)The Qur’an : Muhsin Khan: What Allah gave as booty (Fai') to His Messenger
(Muhammad SAW) from the people of the townships, - it is for Allah, His
Messenger (Muhammad SAW), the kindred (of Messenger Muhammad
SAW), the orphans, AlMasakin (the poor), and the wayfarer, in order that
it may not become a fortune used by the rich among you. And
whatsoever the Messenger (Muhammad SAW) gives you, take it,
and whatsoever he forbids you, abstain (from it) , and fear Allah.
Verily, Allah is Severe in punishment. [Surah al-Hashr, 59:7]
2) The Sunnah: “Indeed I was given this Qur’an and something similar to it (Sunnah).”
3) Practice of the Sahaba: It was reported that the first Muslim Caliphs have issued instructions to their deputies and judges around the state in which they asked them to
follow the Sunnah of the Prophet sal’Allaahu ‘alayhi wasallam whenever they
could not find the answer in the Qur’an.
4) Ijmaa’ : Muslim jurists are unanimous on the fact that Sunnah is a source of
Shari’ah, and that it stands on the same footing as the Qur’an.
If there is an apparent contradiction between the Qur’an and Sunnah, we
need to look at the historical background. Also we need to check if somehow
it is abrogated. If we can’t tell from historical areas, then both are dropped
and other means are looked at. Therefore, those who say they follow the Qur’an but reject the Sunnah (Qur’aneeyoon) aren’t actually following the Qur’an in the first place.
The Hujjiyah (proof value) of the Sunnah becomes binding once the
authenticity of that particular text of the Sunnah is determined example Sahih or
Hassan and Mutawattir (continuous reports) or Ahaad (solitary reports)

Besides, it is agreed by all scholars of Hadith as well as the jurists of Islam that a transmitter of the Hadith should possess certain qualifications to be acceptable. He must be faith, truthful, matured in age and a person of great integrity. In short, Imam Shafii has summed up the qualifications of a transmitter in the following words in his Risalah : “ He must be of firm faith, well-known for his truthfulness in whatever he reported. He should understand its contents and should know well how to change in expression affects the ideas expresses therein. He should report verbatim what he learnt from his teacher, and not narrate in his own words the sense of what he had learnt. He must possess a retentive memory and of he has reported from a book, he should remember his book well. He should refrain from making a report on the authority of those whom he met but from whom he did not learn anything. His report must be in agreement with what has been reported by those who are recognized to have good memory, if they also have transmitted these reports.”

Hence, it is impossible for muslim scholars to make up their own hadiths for there are strict requirements before hadith is accepted.Even any hadith which goes contrary to the Quran is not to be considered as authentic.


The third source which may be classified as Ijma’. Only Muslim Mujtahids can be involved in this process and they are not chosen or picked from a society; they
are publicly and universally recognized as Muslim scholars. Laymen and scholars of other faiths cannot issue legal verdicts. Ijma’ also was never used within the Prophet’s sal’Allaahu ‘alayhi wasallam time because there was no need.

There are also values of Ijmaa, such as : 1) it reflects the natural evolution and acceptance of ideas in the life of the Muslim Ummah, 2) It ensures the correct interpretation of the Qur’an and Sunnah.3) It enhances the authority of rules that are of speculative origin.
For example, the prohibition of simultaneous marriage to the close
relative of one’s wife.4) It represents an authority of its own right once it is established.

The proofs that Ijmaa’ is valid is depending on its conditions:
1) There should be a number of Mujtahids available at the time when the issue is encountered.
2) There should be a universal consensus of all the Mujtahids on the issue encountered. The presence of any dissenting view precludes the possibility of the Ijmaa’.
3) The agreement of the Mujtahids on the juridical opinion must be demonstrated by their expressed opinions on that particular issue.

In short, ijmaa’ is not easily formed as well as it is a hujjah for all the four- schools of Islamic Jurisprudence and has its authority as a source of Islamic Law.

Then, the fourth source is Qiyas (analogical deductions) . It is defined as the application to a new case (Far’) on which the law is silent of the ruling (Hukm) of an original case (Asl) because of the effective cause (Illah) which is in common to both.
ii. It is a branch of Ijtihad
iii. Applied to cases in which the Qur’an and Sunnah is silent

In conclusion, the Quranic injunctions, which is derived the Islamic Law, are further explained and translated into practice by the sunnah of the prophet. Since it is from the prophet, it became a very important source of Islamic law only second in authority after the Holy Quran. Besides, Ijmaa, plays an important role in Islamic law since it provides a broad vehicle of progress and reconstruction. Qiyas or analogical deduction is also recognized as the source of Islamic legal system since it gives an instrument to cope with the growing needs and requrements of society. But such analogical deduction is based on very strict, logical and systematic principles and is not to be misconstructed as mere fancies and imaginations of men. Alongside these four sources, the shariah take into consideration Istihsan, al-masalih al-Mursalah and, Urf to help in providing elasticity and adaptability to the entire Islamic legal system. Therefore, there is no evidence that Islamic legal injunctions derive from the muslims scholars but from the sources that trusted and reliable.