It takes its simple Arabic style from the acclaimed Fiqh compilation Nurul Izah in line with the needs and capabilities of the elementary madrasah students. I was immensely pleased to know that Maulana Shamsul Islam Al Qasimi has rendered it into English to enable English-educated people to benefit from it directly. At present, English is an internationally prevalent language and a large number of Muslims and Neo-Muslims are desirous of learning Islam through it. In several countries all over the world, the work of rendering Islamic heritage into English is going on at a rapid pace.
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The language is plain and simple in complete agreement with the original text and the title. The educational system and academic curriculum in different ages and countries are based upon a number of factors.
At times, it is experimental, based upon a specific educational ideology and in pursuance of well-defined goals. Sometime, it defers to religious, organizational and financial needs. At others, it is prepared to conform with the age, psychology, intelligence-level and needs of the students. However, the best curriculum and the one most deserving to persist and continue for the longest period is that which includes all the above aspects and pursues all the above goals.
This current traditional curriculum is the latest stage in the development of the old curriculum which has remained prevalent in the Indian subcontinent since the blessing of Islamic conquest.
It has been expanded, reduced, improved and renewed in accordance with the needs of the country, the governments and the society of Islamic India. It has also been influenced by the trends in the neighboring Islamic country, especially Iran which has remained guide and leader for this country, and academic and ideological powerhouse for India, supplying and nourishing it with academic content, written books especially in the science of wisdom and philosophy and teachers excelling intelligence and academic research.
The Iranians governed India in economic and academic fields and consequently had a huge impact on the academic system as well as on the standards of excellence, wisdom and intellect.
And then, it halted at the specific boundary. Sadly, this happened at a time when the curriculum was in far greater need of development and revision than in any other time in the past due to change in the political and legal landscape, change in the governmental language, and conquest of the Western culture and civilization over this country.
The student in his early teenage would then turn to Arabic grammar and fundamentals i. The books prescribed for Arabic morphology Sarf alone would reach seven and in Arabic syntax Nahw , there would be five. As for logic, the minimum number of books that a student was supposed to study would be four or five. After completing all of this, he would enter the stage of studying books on Islamic jurisprudence when he would have reached puberty recently or some time back.
As for a student who started his study late due to any reason, he would have reached youth by that time. He would not be overwhelmed by matters beyond his understanding, nor would his impulses and urges be aroused before time. The number of books prescribed for Arabic morphology, syntax and logic was cut down. In this situation, the religious student had no option but to study the books on religion and jurisprudence at an early age, at most in his adolescent years, the most impressionable and complex years of life according to psychology, moral philosophy and medical science.
He would be faced with rulings of cases, sub-cases and their derivations from the beginning of the chapter of Purification to the chapter of Marriage which would be hard to grasp. And in case, he was able to understand, it would arouse impulses and urges before the appropriate age, at times leading to psychological and ideological predicament wherein being safe is not commendable and getting into disaster is not ruled out.
The thought of writing a jurisprudence book appropriate for the age and intellect of students, conforming to the environment in which they live and the age in which they were born, would frequently occur to me. If I could not completely restructure the books, I should at least revise and amend them, I thought.
And in spite of my numerous commitments, endless journeys and multifarious responsibilities, I did resolve to do this. I started my writing work limiting myself and my efforts to the realm of this book. However, my other writing commitments and journeys obstructed me from completing this work though its need was intense and I realized its importance. Yet, the thought did not part from me at any time.
So when it became certain that there was no alternative, I decided to assign this to one of the professors of Nadwah  who had been engaged in teaching jurisprudence, was aware of the science of Hadith and was capable of writing for children in plain language and simple style.
He then took up the definition, literal meaning and juristic description of juristic jargons. He has kept away from mentioning the rulings which are inappropriate for the age and intellect of the students as this was the principal reason for writing of this new book for children. He has also avoided discussing different juristic opinions and has kept himself restricted to the juristic opinion to be followed in practice. He has also avoided things which could create confusion and misunderstanding.
So he has mentioned the nouns instead of pronouns and classified the subject-matter in accordance with modern academic works. It fills a void in the religious academic library of the young and fulfills the need of our religious seminaries which was being felt by the people running these seminaries, and those concerned with the education and psychology of the children, and ardent about educating the young students in religion and training them in a manner suitable for their age and intellect, and conforming with the temperament of the modern age and its natural development in the permissible bounds.
I hope that the religious seminaries will welcome this book warmly and broaden the field in their academic curriculum so that this book takes its rightful position among the books of jurisprudence and religious education. After all, wisdom is the lost property of a Believer.
He is more worthy of it no matter where he finds it. However, I made the presentation appropriate for the understanding of young students, so I rendered it using simple expressions in an agreeable style so that young students may be able to comprehend and grasp it.
The purpose was to draw the attention of the students to the significance and excellence of the topic. I worked hard to keep the book suitable for the level of young students who would be in the first stage of their age and education, so I left out the mention of differing rulings and opinions in various schools of thoughts except in rare cases.
This was done so that the mind of the beginner is not confused. Similarly, I avoided the issues which would be difficult for the elementary learner to understand and grasp.
If I am successful in this endeavor, then to him goes the credit. We were like arrows whose hitting the target Is in fact the successful hit of the archer. I am also obliged to express thanks to my teachers, colleagues and brotherly students who helped in various stages of the publication of this book. I express gratitude to All, the Glorious and High and praise Him in the beginning and in the end as all good things are accomplished by His grant and guidance.
I request you, noble readers, that if you come across an error or a wrong expression, kindly do let me know so that I may try to correct it in the next edition.
Al Fiqhul Muyassar Ar
Al Fiqh Ul Muyassar by Imam Abu Hanifa – ARABIC
Al-Fiqh al-Muyassar English الفقه المُيسّر