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We have mentioned above that Shustrai and Ibn Battutah, respectively belonging to the Ja’fari and Maliki schools of Islamic law, were appointed qadis in India. Hamare walid sahab ne khula lene ka faisla kiya hai. Such questions relate to the role of alamgirri state in the administration of Islamic law, the codification of Islamic law, and the status of various schools of Islamic law.
The Fatawa-e-Alamgiri also formalized the legal principle of Muhtasibor office of censor  that aftawa already in use by previous rulers of the Mughal Empire. A Hanafi text, Al-Sarrajiyya, rules that a person who changes to a Shafi’i madhhab must be punished. The Shaykh cited a hadith to support his case. The king saw it as an assignment of the authority of i jtihad or interpretation of Shari’a to him. It appears that the Hanafi madhhab gained popularity with the support of sufis who preached Islam between the tenth and twelfth centuries in India.
The opinions of the muftis and the qadis were severely divided. The subtle differences in these descriptions reflect fatawaa diverse relationship between the state and the schools of law in the eyes of these scholars. Various attempts by the rulers were opposed by Muslim jurists. With the exception of Aurangzeb Alamgir, very little is clearly known about the other kings with regard to their patronization of the Hanafi madhhab.
It symbolized the choice of one of the contending political rivals. Jalal al-Din Akbar tried to reduce the growing power of the Hanafi madhhab in the Mughal polity. On the other hand, rulers and state officials insisted on a uniform law and on the central role of the ruler in the process of codification. Shah Waliullah raised voice against the preference of one madhhab over the others. The Caliph wrote to Mahmud asking him to to restore the position of the Hanafis.
Muhammad, who visited the Caliph. Among them the following farmans are notable: The document stiffened the social stratification among Muslims. I have argued that evidence for the personal adoption of the Hanafi madhhab by kings and royal patronage, and prevalence of a madhhab among the masses does not mean exclusive official recognition.
The British tried to sponsor translations of Fatawa-i Alamgiri. An analysis of its usage nevertheless clarifies some of the intended meanings. Khurasan and the Transoxiana, where the Samanids dominated, were already the center of various religious controversies.
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From Wikipedia, the free encyclopedia. It also led to inconsistent interpretation-driven, variegated judgments in similar legal cases, an issue that troubled British colonial officials. Everyone in this group was given a proper function and salary. Allenxliii.
It is also arguable to define Multaqa al-Abhur  as a second formulation of the Hanafi madhhab in the sixteenth century or the Ottoman Hanafism. As we have already noted, the colonial system of law reinforced the idea of t aqlid by insisting on madhhab as personal law. Karramiyya were known for their support of Hanafism, asceticism, literalism, anthropomorphism, and for allowing s alat prayer in dirty clothes. It appears that with reference to madhhabthe judicial system was pluralist, not specific, and personal.
Download Free Fatawa Alamgiri in Urdu PDF Complete 10 Volumes
He prescribed light punishments for Muslims and ordered Hindus to be released if alamgiti converted to Islam.
AL FATAWA AL HINDIYAH-FATAWA ALAMGIRI – Islami Google
Both, however, strongly hoped that on its completion, the book will relieve everyone from depending upon fiqh books. Suyuti names Harun al-Rashid and Tabari states that it was Mahdi. Derret suggests that alamgirii British might have been influenced by their familiarity with the division of jurisdiction between the secular and the ecclesiastical courts in England.