About the Welfare State, I wasn’t saying that the UK welfare state is based on an Islamic concept, rather in the Islamic Sources we have the origins for what is seen to be a modern 20th century development. And I would say that no civilisation evolves independently, rather thay all take from those who went before. And in the case of Europe we know how much knowledge transfer there was from Andalus…

On the point of murder being prohibited. This goes back to what we were saying when we were discussing how scholars derived the maqasid; that it is a secondary endeavour. Murder is haram first and foremost because we have textual evidence saying so. The fact that it is a threat to the daroori of al-Nafs is our secondary conclusion, our maqasid based understanding, i.e. none of the laws of the Shari’ah are random.

Not sure about the range of compensation options available, I can try and find out though.

“Internal necessities include the need for food, water and medicine, i.e. those things without which we would die. External necessities include clothing and housing, i.e. those things which allow us to live with dignity.”
I’m curious to know where these necessities come from – i.e. were these ‘basic necessaties’ of life defined in the Islamic texts somewhere or is this a summation of philosophy over the ages? How comes medicine is a basic necessity – surely people don’t NEED medicine to survive as a whole…

““The head of state is the guardian of him, who has nobody to support him.” In this hadith, we see the foundations of the concept of a welfare state, something we in see in practice today but take for granted its Islamic origins.”
Is the UK concept of the welfare state actually based on Islamic origins, or is it something that was conceived and implemented independantly. It’s a bold claim to make to say that it was based on Islamic origins.

“One of the most obvious things that threatens the presence of life is the crime of murder. This is therefore haram (prohibited) in Islam and is considered to be one of the major sins.”
‘therefore’ here implies that there is a causal link between murder being the threat to a doroori and it’s being haram – surely it’s haram because of other textual evidence… Not sure if I’m being clear there…

“the concept of Qisaas is broader and leaves the ultimate decision with the family of the victim and they can decide either on execution, compensation or forgiveness.”
interestingly is ‘compensation’ limited to financial compensation, or can one ask for ‘10 years hard labour’ etc as compensation?