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To legitimize their rule, the Sultans of Delhi often received investiture from the caliphs in Baghdad. In substance aftawa to other Hanafi texts,  the laws in Fatawa-i Alamgiri describe, among other things, the following. Patronage was not limited to the imperial courts, but was also practiced in the provinces of the empire and in smaller states.
It appears that the Hanafi madhhab gained popularity with the support of sufis who preached Islam between the tenth and twelfth centuries in India. It is also arguable alagmiri define Multaqa al-Abhur  as a second formulation of the Hanafi madhhab in the sixteenth century or the Ottoman Hanafism. A m uqallid qadi had no authority to oppose the Hanafi school and he could be dismissed if he did so since he was appointed only to judge according to the school of Abu Hanifa.
The classical Shafi’i view maintained that only the People of the Book had the option to continue practicing their religion after the payment of fataawa. The Fatawa Alamgiri and the Farman both agree on two points: Only the farmans on jizya and zakat seem to have been issued after its completion. Should therefore, in future a religious question arise, regarding which the opinions of the Mujtahids differ, and his majesty in his penetrating intellect and clear wisdom opts, for the benefit of the people and for the betterment of the administration of the alamgiiri, any of the conflicting opinions and issues a decree to that effect, it would constitute a unanimously agreed opinion.
Madhhab that meant doctrine of a particular school of law, rather than a school of theology, gradually came to mean a religious sect. In this sense the Hanafi madhhab was never recognized as an official madhhab in the pre-colonial India. Mughals were competing with the Safavids and the Ottomans as patrons of the arts and architecture.
Shayba refute this story claiming that Mahmud needed nobody to consult on the differences between the Shafi’i and the Hanafi doctrines, as he himself was a great scholar of f iqh. Mai kitne baar mana karne ke bawajood agli baar se nai peete bolte phir se peeete rehte.
These translations triggered a decline in the power and role of the Qadis fafawa colonial India. Khawaja Mahmud al-Naqshband d. In fact, the idea of an exclusive authoritative text emerged more forcefully during the colonial period, when the Fatawa Alamgirialong with the Hidayacame to be known as the only authorities on the Hanafi madhhab.
Fatawa Alamgeeri in URDU | ISLAMIC BOOKS HUB
I alamgiir 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. This usage indicates that the alamgiru thubut s har’i has not been used in the restrictive sense, namely, that the proof must be established according to a particular madhhab. The Emperor ordered the Chief Qadi to rule in this case.
The case of the Fatawa Alamgiri is different. Sherif Abdel Azeem Carol L.
In the pre-modern Muslim legal systems, judges were appointed from different schools and sometimes all four Sunni schools were recognised as official schools.
The term has been used regarding the following offences: The fact that the collection retained the conflicting alamviri demonstrates the tension between the jurists and the Emperor.
Fatawa Alamgeeri in URDU
They do reflect the desire of the compilers for official recognition of their work. Qadi Jalal stated that these a hadith were not acceptable according to the Hanafi principles.
It implies that jurists were not in favor of a uniformed law. The Fatawa Alamgiri was a text for the help of the Hanafi muftis and qadis, but they were not obliged to follow it strictly.
Apparently, the Fatawa Alamgiri was alamgifi first text patronized by an Indian ruler. Sultan Mahmud began his career in the service of the Samanids with whom his family had strong connections, but he soon stood against them and finally destroyed them in The Fatawa-e-Alamgiri is notable for several reasons: Further, he would be punished severely until he gave up a lower madhhab and returned to the higher madhhab.
Like us on Facebook. Badauni calls it a step in the direction of heresy. The subtle differences in these descriptions reflect the diverse fatwa between the state and the schools of law in the eyes of these scholars.
In this phase, it meant more than a legal doctrine. The Hanafi madhhab in the British system, however, turned into a sect, mainly because madhhab was treated as religion and was regarded as personal law. However, we have seen that since the law of the state did not treat madhhab in that sense, the official treatment differed. Significantly, the farman explicitly mentions alamgii the ulama presented to the Emperor the fiqh books to argue that jizya was enforceable on the non-Arab idol worshippers apparently referring to the Hindus in India.
Mughal kings patronized paintings, music, architecture and literature. The Ghawris who replaced the Ghaznawis in Ghazni were Shafi’is. fatawz
Hazrat Maulana Tariq Jameel Sahab.