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{{short description|Islamic edict book}}
{{Infobox book
| italic title =
| name = Fatawa 'Alamgiri
| image = Manuscript copy of al-Fatawa al-'Alamgiriyyah.jpg
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| caption = Manuscript of the Fatawa 'Alamgiri
| author = 500 prominent Islamic scholars
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| language = [[Arabic]] and [[Persian language|Persian]]
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| genre = [[Islamic law]] ([[Hanafi]])
| set_in =
| publisher = Emperor [[Aurangzeb]]
| publisher2 =
| pub_date = 1672
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[[File:Aurangzeb_moguln.jpg|thumb|Emperor Aurangzeb reading Quran]]
'''Fatawa 'Alamgiri''', also called '''Al-Fatawa al-Hindiyyah''' ({{langx|ar|الفتاوى الهندية}}; {{lit|Fatwa of India}}), '''Fatawa Hindiyyah,''' '''Fatawa-e-Alamgiri''' or '''Al-Fatawa al-'Alamkiriyyah''' ({{langx|ar|الفتاوى العالمكيرية}}; {{lit|Fatwa of the Alamgir}}),<ref>{{cite book|quote=Aurangzeb 'Alamgir got the legal document Fatāwā al-Hindiyyah, popularly called Fatāwā-e-'Alamgiri, composed during his rule.|author=Tariq Rahman|url=https://books.google.com/books?id=oLL8DwAAQBAJ|title=Interpretations of Jihad in South Asia: An Intellectual History|date=7 September 2020 |page=|publisher=Walter de Gruyter GmbH & Co KG |isbn=978-3-11-071700-6 }}</ref> is a 17th-century [[sharia]] based compilation on statecraft, general ethics, military strategy, economic policy, justice and punishment, that served as the law and principal regulating body of the [[Mughal Empire]], during the reign of the [[Mughal Empire|Mughal]] emperor [[Aurangzeb|Muhammad Muhiuddin Aurangzeb Alamgir]].<ref name="jm">Jamal Malik (2008), Islam in South Asia: A Short History, Brill Academic, {{ISBN|978-9004168596}}, pp. 194-197</ref> It subsequently went on to become the reference legal text to enforce sharia in colonial South Asia in the 18th century through early 20th century,<ref name=da1>David Arnold and Peter Robb, Institutions and Ideologies: A SOAS South Asia Reader, Psychology Press, pp. 171-176</ref> and has been heralded as "the greatest digest of [[Muslim law]] during the [[Mughal Empire|Mughal India]]".<ref>The Cambridge History of India, Volume 5, Page 317</ref><ref>The End of Muslim Rule in India, Volume 1, page 192-198</ref>

==Outline==

Fatawa-e-Alamgiri was the work of many prominent scholars from different parts of the world, including [[Hejaz]], principally from the [[Hanafi]] school. In order to compile Fatawa-e-Alamgiri, emperor Aurangzeb gathered 500 experts in Islamic jurisprudence, 300 from [[South Asia]], 100 from [[Iraq]] and 100 from the [[Hejaz]]. Shaikh Nizam, a celebrated lawyer from [[Lahore]] was appointed the chairman of the commission which would compile the Fatawa-e-Alamgiri.<ref>{{Cite book |last=Ahmad |first=Muhammad Basheer |url=https://books.google.com/books?id=8yw9AQAAIAAJ&q=. |title=The Administration of Justice in Medieval India: A Study in Outline of the Judicial System Under the Sultans and the Badshahs of Delhi Based Mainly Upon Cases Decided by Medieval Courts in India Between 1206-1750 A.D. |date=1951 |publisher=Manager of Publications |pages=42 |language=en}}</ref> The years long work of these scholars resulted in an Islamic code of law for South Asia, in the late [[Mughal Era]]. It consists of legal code on personal, family, slaves, war, property, inter-religious relations, transaction, taxation, economic and other law for a range of possible situations and their juristic rulings by the [[faqīh]] of the time.{{citation needed|date=March 2022}}

The collection comprises verses from the [[Qur'an]], supplemented by [[hadith]] narratives, including those of [[Sahih al-Bukhari]], [[Sahih Muslim]], [[Sunan Abu Dawood]] and [[Sahih at-Tirmidhi]].<ref>[https://archive.org/stream/administrationof029109mbp/administrationof029109mbp_djvu.txt The Administration of Justice in Medieval India], MB Ahmad, The Aligarh University (1941)</ref>

The Fatawa is notable for several reasons:
* It spanned 30 volumes originally in various languages, but is now printed in modern editions as 6 volumes <ref>Al-Bernhapuri, Nazarudeen. Fatawa Hindiyyah. 1st ed. Vol. 1. 6 vols. Damascus, Beirut, Kuwait: Dar an-Nawadir, 2013.</ref>
* It provided significant direct contribution to the economy of [[South Asia]], particularly [[Bengal Subah]], waving the [[proto-industrialization]].<ref name="Hussein2002">{{cite book |last1=Hussein |first1=S M |date=2002 |title=Structure of Politics Under Aurangzeb 1658-1707 |publisher=Kanishka Publishers Distributors |page=158 |url=https://search.worldcat.org/title/structure-of-politics-under-aurangzeb-1658-1707/oclc/50108914|isbn=978-8173914898}}</ref>
* It served as the basis of judicial law throughout the Mughal Empire
* It created a legal system that treated people differently based on their religion

In substance similar to other [[Hanafi]] texts,<ref>Alan Guenther (2006), Hanafi Fiqh in Mughal India: The Fatawa-i Alamgiri, in Richard Eaton (Editor), India's Islamic Traditions: 711-1750, Oxford University Press, {{ISBN|978-0195683349}}, pp. 209-230</ref> the laws in Fatawa-i Alamgiri describe, among other things, the following:

===Criminal and personal law===

*Personal law for South Asian Muslims in the 18th century, their inheritance rights,<ref>[https://archive.org/stream/digestmoohummud00bailgoog#page/n401/mode/2up A digest of the Moohummudan law] p. 344 with footnote 1, Neil Baillie, Smith Elder, London</ref>
*Personal law on gifts,<ref>[https://archive.org/stream/digestmoohummud00bailgoog#page/n571/mode/2up A digest of the Moohummudan law] pp. 515-546 with footnote 1 etc, Neil Baillie, Smith Elder, London</ref>
*[[Apostasy in Islam|Apostates]] neither have nor leave inheritance rights after they are executed,<ref>Fatawa i-Alamgiri, Vol 6, pp. 632-637 - Sheikh Nizam, al-Fatawa al-Hindiyya, 6 vols, Beirut: Dar Ihya' al-Turath al-'Arabi, 3rd Edition, (1980)</ref>
*The guardian of a Muslim girl may arrange her marriage with her consent,<ref>Fatawa i-Alamgiri, Vol 1, pp. 402-403 - Sheikh Nizam, al-Fatawa al-Hindiyya, 6 vols, Beirut: Dar Ihya' al-Turath al-'Arabi, 3rd Edition, (1980)</ref>
*A Muslim boy of understanding, requires the consent of his guardian to marry.<ref>[https://archive.org/stream/digestmoohummud00bailgoog#page/n61/mode/2up A digest of the Moohummudan law] p. 5 with footnote 1, Neil Baillie, Smith Elder, London</ref>
*Laws establishing the paternity of a child arising from valid or invalid Muslim marriages,<ref>[https://archive.org/stream/digestmoohummud00bailgoog#page/n449/mode/2up A digest of the Moohummudan law] pp. 392-400 with footnote 2 etc, Neil Baillie, Smith Elder, London</ref>
*A Muslim man with four wives must treat all of them justly, equally and each must come to his bed when he so demands,<ref>Fatawa i-Alamgiri, Vol 1, p. 381 - Sheikh Nizam, al-Fatawa al-Hindiyya, 6 vols, Beirut: Dar Ihya' al-Turath al-'Arabi, 3rd Edition, (1980)</ref>
*[[Hudud]] punishments for the religious crime of [[zina]] (pre-marital, extra-marital sex) by free Muslims and non-Muslim slaves. It declared the punishment of flogging or stoning to death ([[Rajm]]), depending on the status of the accused i.e. Stoning for a Married (Muhsin) person (free or unfree), and as for the non-Muhsin, a free person will get one hundred stripes and a slave will get fifty if they self confess.<ref>[https://archive.org/stream/digestmoohummud00bailgoog#page/n57/mode/2up A digest of the Moohummudan law] pp. 1-3 with footnotes, Neil Baillie, Smith Elder, London</ref>

===Pillage and Slavery===

*If two or more Muslims, or persons subject to Muslims, who enter a non-Muslim controlled territory (properties of non-combatants are excluded) for the purpose of pillage (seizing booties of the fighters) without the permission of the Imam, and thus seize some property of the inhabitants there, and bring it back into the Muslim territory, that property would be legally theirs.”<ref>[https://archive.org/stream/digestmoohummud00bailgoog#page/n421/mode/2up A digest of the Moohummudan law] pp. 364 with footnote 3, Neil Baillie, Smith Elder, London</ref>
*Plundering and pillaging of residential areas is forbidden in Islam.<ref>{{Cite web |title=Human Rights in Islam – Chapter Four: Rights of Enemies at War |url=https://www.iium.edu.my/deed/articles/hr/ch04.html |url-status=live |archive-url=https://web.archive.org/web/20251001155539/https://www.iium.edu.my/deed/articles/hr/ch04.html |archive-date=2025-10-01 |access-date=2025-11-09 |website=[[International Islamic University Malaysia]] |publisher=IIUM Department of Islamic Revealed Knowledge and Human Sciences |language=en}}</ref><ref>{{cite web | url=https://www.abuaminaelias.com/dailyhadithonline/2016/03/10/plundering-enemy-haram/ | title=Hadith on Plunder: Stealing from the enemy is unlawful | date=10 March 2016 }}</ref>
*The right of Muslims to purchase and own [[Slavery in Islam|slaves]].<ref>Fatawa i-Alamgiri, Vol 5, p. 273 - Sheikh Nizam, al-Fatawa al-Hindiyya, 6 vols, Beirut: Dar Ihya' al-Turath al-'Arabi, 3rd Edition, (1980)</ref>
*A Muslim man's right to have sex with a captive slave girl he owns.<ref>Fatawa i-Alamgiri, Vol 1, pp. 395-397; Fatawa-i Alamgiri, Vol 1, pp. 86-88, Sheikh Nizam, al-Fatawa al-Hindiyya, 6 vols, Beirut: Dar Ihya' al-Turath al-'Arabi, 3rd Edition, (1980)</ref>
*No inheritance rights for slaves.<ref>Fatawa i-Alamgiri, Vol 6, p. 631 - Sheikh Nizam, al-Fatawa al-Hindiyya, 6 vols, Beirut: Dar Ihya' al-Turath al-'Arabi, 3rd Edition, (1980); [https://archive.org/stream/muhammadanlawbei00sircuoft#page/274/mode/2up The Muhammadan Law] p. 275 annotations</ref>
*The testimony of all slaves was inadmissible in a court of law.<ref>[https://archive.org/stream/digestmoohummud00bailgoog#page/n427/mode/2up A digest of the Moohummudan law] pp. 371 with footnote 1, Neil Baillie, Smith Elder, London</ref>
*Slaves require permission of the master before they can marry.<ref>Fatawa i-Alamgiri, Vol 1, page 377 - Sheikh Nizam, al-Fatawa al-Hindiyya, 6 vols, Beirut: Dar Ihya' al-Turath al-'Arabi, 3rd Edition, (1980); [https://archive.org/stream/muhammadanlawbei00sircuoft#page/298/mode/2up The Muhammadan Law] p. 298 annotations</ref>
*An unmarried Muslim may marry a slave girl owned by another but a Muslim married to a Muslim woman may not marry a slave girl.<ref>Fatawa i-Alamgiri, Vol 1, pp. 394-398 - Sheikh Nizam, al-Fatawa al-Hindiyya, 6 vols, Beirut: Dar Ihya' al-Turath al-'Arabi, 3rd Edition, (1980)</ref>
*Conditions under which the slaves may be emancipated partially or fully.<ref>[https://archive.org/stream/digestmoohummud00bailgoog#page/n443/mode/2up A digest of the Moohummudan law] pp. 386 with footnote 1, Neil Baillie, Smith Elder, London</ref>

===Office of Censor===

The Fatwa-e-Alamgiri also formalized the legal principle of ''Muhtasib'', or office of censor<ref>[https://archive.org/stream/mughaladministra00sarkrich#page/38/mode/2up/ Regulation of Morals] Mughal Administration, J Sircar</ref> that was already in use by previous rulers of the [[Mughal Empire]].<ref name=jm/> Any publication or information could be declared as heresy, and its transmission made a crime.<ref name=jm/> Officials (''kotwal'') were created to implement the [[Sharia]] doctrine of [[hisbah]].<ref name=jm/> The offices and administrative structure created by Fatawa-e-Alamgiri aimed at Islamisation of South Asia.<ref name=jm/>

==Development==

The Fatawa-e-Alamgiri (also spelled Fatawa al-Alamgiriyya) was compiled in the late 1672, by 500 Muslim scholars from [[Medina]], [[Baghdad]] and in the Indian Subcontinent, in [[Delhi]] (India) and [[Lahore]] (Pakistan), led by Sheikh Nizam Burhanpuri.<ref name=mrp1>M. Reza Pirbhai (2009), Reconsidering Islam in a South Asian Context, Brill Academic, {{ISBN|978-9004177581}}, pp. 131-154</ref><ref>{{Cite book |url=https://library.villanova.edu/Find/Record/433376/TOC |title=Feminism and Islam: legal and literary perspectives |date=1996 |publisher=New York University Press |isbn=978-0-8147-9680-1 |editor-last=Yamani |editor-first=Mai |location=New York |editor-last2=Allen |editor-first2=Andrew}}</ref> It was a creative application of Islamic law within the [[Hanafi]] fiqh.<ref name=jm/> It restricted the powers of Muslim judiciary and the Islamic jurists ability to issue discretionary [[fatwa]]s.<ref name=mrp1/><ref>Jamal Malik (2008), Islam in South Asia: A Short History, Brill Academic, {{ISBN|978-9004168596}}, pp. 192-199</ref> It is compiled in eight years between 1664 and 1672. Ahmet Özel from [[Atatürk University]] has reported in his work on ''TDV İslâm Ansiklopedisi, el-alemgiriyye'', that Fatawa-e-Alamgiri has spread fast to [[Anatolia]] during Aurangzeb rule due to the promotions of travellers, scholars, and officials.<ref name="Handbook of Hinduism in Europe (2 Vols); Alamgiri">{{cite book |editor1-last=Sardella |editor1-first=Ferdinando |editor2-last=Jacobsen |editor2-first=Knut A. |title=Handbook of Hinduism in Europe (2 Vols) |date=2020 |publisher=Brill |isbn=9789004432284 |pages=1507 |url=https://books.google.com/books?id=rAT1DwAAQBAJ |access-date=25 April 2024 |language=En}}</ref>

As the power shifted from Muslim rulers in India to the [[British Raj|British]], the colonial authorities decided to retain local institutions and laws, to operate under traditional pre-colonial laws instead of introducing secular European common law system.<ref name=da1/> Fatawa-i Alamgiri, as the documented Islamic law book, became the foundation of legal system of India during Aurangzeb and later Muslim rulers. Further, the English-speaking judges relied on Muslim law specialist elites to establish the law of the land, because the original Fatawa-i Alamgiri (Al-Hindiya) was written in Arabic. This created a social class of Islamic gentry that zealously guarded their expertise, legal authority and autonomy. It also led to inconsistent interpretation-driven, variegated judgments in similar legal cases, an issue that troubled British colonial officials.<ref name=da1/><ref>K Ewing (1988), Sharia and ambiguity in South Asian Islam, University of California Press, {{ISBN|978-0520055759}}</ref>

The assumption of the colonial government was that the presumed local traditional sharia-based law, as interpreted from Fatawa-i Alamgiri, could be implemented through [[common law]]-style law institution with integrity.<ref name=da1/><ref name=jdd/> However, this assumption unravelled in the 2nd half of the 19th century, because of inconsistencies and internal contradictions within Fatawa-i Alamgiri, as well as because the Aurangzeb-sponsored document was based on Hanafi Sunni sharia. Shia Muslims were in conflict with Sunni Muslims of South Asia, as were other minority sects of Islam, and they questioned the applicability of Fatawa-i Alamgiri.<ref name=da1/> Further, Hindus did not accept the Hanafi sharia-based code of law in Fatawa-i Alamgiri. Thirdly, the belief of the colonial government in "legal precedent" came into conflict with the disregard for "legal precedent" in the Anglo-Muhammadan legal system which emerged during the [[Company rule in India|Company period]], leading colonial officials to distrust the [[Mawlawi (Islamic title)|Maulavis]] (Muslim religious scholars). The colonial administration responded by creating a bureaucracy that created separate laws for Muslim sects, and non-Muslims such as Hindus in South Asia.<ref name=da1/> This bureaucracy relied on Fatawa-i Alamgiri to formulate and enact a series of separate religious laws for Muslims and common laws for non-Muslims (Hindus, Buddhists, Jains, Sikhs), most of which were adopted in independent India after 1947.<ref name=jdd>J. Duncan Derrett (1999), Religion, Law and State in India, Oxford University Press, {{ISBN|978-0195647938}}</ref>

The British tried to sponsor translations of Fatawa-i Alamgiri. In the late 18th century, at the insistence of the British, the [[Al-Hidayah|al-Hidaya]] was translated from Arabic to Persian. Charles Hamilton<ref>Charles Hamilton, {{Google books|tc4DAAAAQAAJ|Guide: A Commentary on the Mussulman Laws}}, Allen & Co, London</ref> and William Jones translated parts of the document along with other sharia-related documents in English. These translations triggered a decline in the power and role of the [[Qadi]]s in colonial India.<ref>U Yaduvansh (1969), The decline of the role of the qadis in India: 1793-1876, Studies in Islam, Vol 6, pp. 155-171</ref> Neil Baillie published another translation, relying on Fatawa-i Alamgiri among other documents, in 1865, as ''A Digest of Mohummudan Law''.<ref name=da1/><ref>{{Google books|NB4YAAAAYAAJ|A Digest of Moohummudan Law}}, Smith Elder London, Harvard University Archives</ref> In 1873, Sircar published another English compilation of Muhammadan Law that included English translation of numerous sections of Fatawa-i Alamgiri.<ref>{{Google books|BUgOAAAAQAAJ|The Muhammadan Law}}, (Translator: SC Sircar, Tagore Professor of Law, Calcutta, 1873)</ref> These texts became the references that shaped law and jurisprudence in colonial India in late 19th and the first half of the 20th century, many of which continued in post-colonial [[India]], [[Pakistan]] and [[Bangladesh]].<ref name=da1/><ref name=jdd/>

==Contemporary comments==
[[Burton Stein]] states that the Fatawa-i-Alamgiri represented a re-establishment of Muslim ''[[ulama]]'' prominence in the political and administrative structure that had been previously lost by Muslim elites and people during Mughal Emperor [[Akbar]]'s time. It reformulated legal principles to expand Islam and Muslim society by creating a new, expanded code of Islamic law.<ref name=burton1>Burton Stein (2010), A History of India, John Wiley & Sons, {{ISBN|978-1405195096}}, pp. 177-178</ref>

Some modern historians<ref>Scott Kugle (2001), [https://dx.doi.org/10.1017/S0026749X01002013 Framed, Blamed and Renamed: The Recasting of Islamic Jurisprudence in Colonial South Asia], Modern Asian Studies, Volume 35, Issue 02, pp 257-313</ref><ref>Mona Siddiqui (1996), Law and the Desire for Social Control: An Insight into the Hanafi Concept of Kafa'a with Reference to the Fatawa 'Alamgiri, In Mai Yamani, ed. Feminism in Islam: Legal and Literary
Perspectives, {{ISBN|978-0814796818}}, New York University Press</ref><ref>Daniel Collins (1987), Islamization of Pakistani Law: A Historical Perspective, Stanford Journal Int'l Law, Vol. 24, pp. 511-532</ref> have written that British efforts to translate and implement Sharia from documents such as the Fatawa-e Alamgiri had a lasting legal legacy during and in post-independence India (Pakistan, India, Bangladesh and Sri Lanka).

According to Jamal Malik, the document stiffened the social stratification among Muslims and broke from the consensus of Hanafi Law.<ref>Jamal Malik (2008), Islam in South Asia: A Short History, Brill Academic, {{ISBN|978-9004168596}}, p. 195, Quote - "At the same time the Fatawa stiffened the social hierarchy of a highly stratified system at the head of which stood the emperor."</ref><ref>Jamal Malik (2008), Islam in South Asia: A Short History, Brill Academic, {{ISBN|978-9004168596}}, p. 195, Quote - "In some instances the Fatawa even disagreed with the consensual Hanafi law when it stipulated that rebels could be sentenced to death. "</ref> He argues certain punishments reified the established categories: it introduced that Muslim nobles such as ''Sayyids'' were exempt from physical punishments,{{efn|name=hadd}} the governors and landholders could be humiliated but not arrested nor physically punished, the middle class could be humiliated and put into prison but not physically punished, while the lowest class commoners could be arrested, humiliated and physically punished.<ref>Jamal Malik (2008), Islam in South Asia: A Short History, Brill Academic, {{ISBN|978-9004168596}}, p. 195, Quote - "the noblest including ulama and sayyids (ulwiyya) were exempted from physical punishments, while governors (umara) and landholders (dahaqin) could be humiliated but not physically punished or imprisoned. The middle class (awsat) could not be physically punished but humiliated and imprisoned, while the lower classes (khasis and kamina) were subjected to all three categories of sentences: humiliation, physical punishment and imprisonment
"</ref> The emperor was granted powers to issue ''farmans'' (legal doctrine) that overruled fatwas of Islamic jurists.<ref name=mrp1/>

[[Mona Siddiqui]] notes that while the text is called a ''fatawa'', it is actually not a fatwa nor a collection of fatwas from Aurangzeb's time.<ref name=msid/> It is a ''mabsūts'' style, ''furu al-fiqh''-genre Islamic text, one that compiles many statements and refers back to earlier [[Hanafi]] sharia texts as justification. The text considers contract not as a written document between two parties, but an ''oral'' agreement, in some cases such as marriage, one in the presence of witnesses.<ref name=msid>M Siddiqui (2012), The Good Muslim: Reflections on Classical Islamic Law and Theology, Cambridge University Press, {{ISBN|978-0521518642}}, pp 12-16</ref>

==Translation==
In 1892, Bengali scholar [[Muhammad Naimuddin]] published a four-volume [[Bengali language]] translation of the ''Fatawa ʿAlamgiri'' with the assistance of [[Wajed Ali Khan Panni]] and the patronage of Hafez Mahmud Ali Khan Panni, the [[Zamindars of Bengal|Zamindar]] of [[Karatia Zamindari|Karatia]].<ref name=":1">{{Cite book|last=Islam Khan|first=Nurul|script-title=bn:বাংলাদেশ জেলা গেজেটীয়ার টাংগাইল|publisher=Establishment Ministry|year=1990|language=bn|isbn=|pages=277}}</ref><ref name="rcv">{{cite Banglapedia|article=Panni, Wazed Ali Khan|author=Mir Shamsur Rahman}}</ref> [[Kafilur Rahman Nishat Usmani]], a Deobandi jurist translated the ''Fatawa 'Alamgiri'' into Urdu language.<ref>{{cite news |last1=Qasmi |first1=Amanat Ali |title=نستعلیق صفت انسان مفتی کفیل الرحمن نشاط عثمانی |trans-title=Well-Behaved Human: Mufti Kafeelur Rahman Nishat Usmani |url=https://www.jahan-e-urdu.com/mufti-kafeelur-rahaman-nishat-usmani/ |access-date=12 January 2021 |work=Jahan-e-Urdu |date=28 February 2018 |language=Urdu}}</ref>

==See also==
{{columns-list|
*[[Law of India]]
*[[Muslim personal law]]
*[[History of Indian law]]
*[[Anglo-Hindu law]]
*[[Fatawa-e-Razvia]]
*[[Delhi Sultanate]]
*[[Khums]]
*[[Qisas]]
*[[Radd al-Muhtar]]
*[[Bada'i' al-Sana'i']]
}}

==Notes==
{{notelist|refs=
{{efn|name=hadd|However [[Hudud|Hadd]] (scripturally proscribed) punishments applied to all subjects regardless of status and could not be modified by the Judge.<ref>Hakeem, Farrukh B. "From Sharia to Mens rea: Legal transition to the Raj." International Journal of Comparative and Applied Criminal Justice 22, no. 2 (1998): 211-224.</ref>}}
}}

==References==
{{reflist}}

==Further reading==
* {{Google books|BUgOAAAAQAAJ|The Muhammadan Law}}, English translation of numerous sections of Fatawa i Alamgiri (Translator: SC Sircar, Tagore Professor of Law, Calcutta, 1873)
* Sheikh Nizam, al-Fatawa al-Hindiyya, 6 vols, Beirut: Dar Ihya' al-Turath al-'Arabi, 3rd Edition, (1980)

{{Authority control}}

{{DEFAULTSORT:Fatawa-E-Alamgiri}}
[[Category:Books about Islamic jurisprudence]]
[[Category:Hanafi fiqh literature]]
[[Category:Sharia in India]]
[[Category:Mughal royal books]]
[[Category:Legal history of India]]
[[Category:Legal history of Pakistan]]
[[Category:Legal codes]]
[[Category:17th-century Indian books]]
[[Category:Sunni literature]]
[[Category:Islamic literature]]
[[Category:Indian non-fiction books]]
[[Category:Indian religious texts]]
[[Category:Historiography of India]]
[[Category:Slavery in India]]
[[Category:Islam and slavery]]

Fatawa 'Alamgiri - Revision history

Khalidmendi at 12:26, 25 March 2026