First Published in Bangsamoro.com
This is an abridged version of the introduction to Dr. Bilal Philip's book entitled "Usool at Tafseer".
The Qur'an, God's final book of revelation to man, represent the primary source of the principles which constitute the way of life known as Islam. The passages of the Qur'an contain advice and guidance in the form of laws, parables, stories, and arguments for those who choose to believe in God and the Day of Judgment. Hence, a believer's success and happiness in this life and the next largely depend on his understanding, internalization, and application of the concepts contained in the book. However, the depth of comprehension of the Qur'an's meanings will vary from individual to individual due to natural differences in intelligence.This variation existed even amongst the Sahaabah , in spite of the Qur'an's clarity of expression and its revelation in the seven different dialects.
Moreover, Allah, the Most Wise, chose to place generalities in the Qur'an, some of which He later explained in its other verses, while he explain only to the Prophet, peace be upon him. The Prophet, peace be upon him, knew and understood the Qur'an completely because Allah had chosen him as its vehicle and explained it all to him.Hence, Allah said in one verse:
"Verily, collecting the Qur'an (for you) and reciting it (to you) is My responsibility, so when I read it to you, listen to it. Then it is upon Me to explain it." Soorah al-Qiyaamah (75):17-19. [Soorah = Chapter]
Therefore, it was the Prophet's job to explain the Qur'an to his followers by his actions, as well as his statements. Allah stated in the Qur'an:"I have revealed the Reminder (Qur'an) to you (O Muhammad) so that you may explain to people what has been revealed to them." Soorah an-Nahl (16):44.Consequently, the Sahaabah all turned to the Prophet, peace be upon him, whenever possible during his lifetime for the tafseer of the Qur'an.
For example, Ibn Mas'ood (a companion/a Sahaabi {pl. Sahaaba} related that when the following verse was revealed:
"Those who believe and do not obscure their faith with transgression (Dhulm), for them there is security, and they are rightly guided," Soorah al-An'aam (6):82.
…some of the companions became distressed, because the general linguistic meaning of Dhulm covers any kind of wrong, major or minor, and none of them were free from error. However, when they approached the Prophet, peace be upon him, about it, he replied,"It is not what you all think. It is no more than what Luqmaan said to his son,
'Verily, shirk (associating partners with God) is the greatest form of Dhulm. Soorah Luqman [(31): 13].
In this incident, the Prophet, peace be upon him, explained the Qur'an by the Qur'an, demonstrating the first step in the divinely ordained method of understanding and interpretation of the Qur'an that was established for all generations of Muslims until the Day of Resurrection. After the Prophet's death, the Sahaabah turned to those among themselves who were more gifted with understanding the Qur'an and who had been able to spend more time with Prophet peace be upon him for interpretation and explanation of the Qur'an.The Method of TafseerThe Qur'an is the last book of divine revelation sent to man, and Allah has promised to protect it from any distortion or loss. He said in the Qur'an:
"Verily, I have revealed the Reminder (Qur'an) and verily I will preserved it." 15:9
Its written and recited forms have been preserved without even the slightest change for over fourteen hundred years. This cannot be said about the Gospel of Jesus peace be upon him, nor the books of the Old Testament attributed to earlier prophets, nor any other scriptures revealed by Allah. However, Allah's protection of the Qur'an did not stop there; He also safeguarded the original meaning. If the protection of the Qur'an's meaning had not taken place, deviants would have turned the Book of Allah into a jumble of symbols, riddles and codes open to a multiplicity of interpretations, and its original meaning of the Qur'an by explaining some of its generalities within the Qur'an itself and by entrusting the tafseer of the remainder to His messenger, Muhammad ibn Abdillah, peace be upon him, (570 -632 CE).
The Sahaabah were taught to seek their understanding of the Qur'an first from the Qur'an itself, then from the explanations and applications of the Prophet peace be upon him and their own intimate understanding of the language of the Qur'an. After the Prophet's death, those who entered Islam as new converts depended first upon the Qur'an to explain itself, then they depended upon the Sahaabah to explain the Qur'an to them.
The Sahaabah would inform their students among the taabi'oon of the circumstances in which the verses were revealed, the interpretation given by the Prophet's statement and his actions, and finally they would explain the meanings of some words which may have not been familiar or which may have had a different meaning to Arabs outside of Arabian peninsula. With the passing of the era of the Sahaabah, the scholars among the taabi'oon shouldered the grave responsibility of conveying the original meanings of the Qur'an to the next generation of Muslims exactly as they had received them. It was the third generation after the Prophet peace be upon him which began the process of gathering and recording the various narrations of tafseer from the taabi'oon.
From the above-mentioned methodology of the Prophet peace be upon him and his companions and that of the early generations of Muslims Scholars which followed them, the following steps have been deduced by orthodox scholars as being necessary conditions for making correct tafseer of the Qur'an:
1. Tafseer of Qur'an by Qur'an
There are many verses in the Qur'an where questions are asked in order to catch the mind of the reader and subsequently answered to increase the impact of concept in question. In other places, general statements are made and then later explained in order to vary the modes of presentation and encourage readers and listeners to reflect more. This self-explanatory process is referred to as tafseer of the Qur'an by the Qur'an. Allah chose to clarify what he intended by revealing other explanatory verses.
For example, Allah asks,"By the heaven, and by at-Taariq (the Knocker or Night Approacher) - and what will make you understand what at-Taariq is?"He then answers His question in the next verse:"It is a piercing star." 86:1-3
Therefore, before seeking an explanation or interpretation elsewhere, the Qur'an must be relied upon to explain itself, for Allah knows best what He intended.
2. Tafseer of the Qur'an by the Sunnah
On many occasions, the Prophet peace be upon him, added further clarification to various verses of the Qur'an. Allah had entrusted the job of explaining the Qur'an to the Prophet peace be upon him. This trust was expressed in the Qur'an in no uncertain terms,"I have revealed the reminder (Qur'an) to you (O Muhammad) so that you may explain to the people what has been revealed to them."
16:44"I have only revealed the Book to you (O Muhammad) in order that you clarify for them the things which they differ."
16:64The Sahaabah understood this clearly and always turned to the Prophet peace be upon him for clarification whenever they were in doubt about the meaning of any Qur'anic passages. In fact, most of the fine details of Salaah (prayer), Zakaah (poor-due/alms), sawm (fasting), hajj, inheritance laws, etc. were explained either by the Prophet's statements or practical demonstrations and application (This is the meaning of the Sunnah). Thus, the Prophet's explanations of the Qur'anic passages are referred to as the tafseer of the Qur'an by the Sunnah.
For example, on one occasion he recited the verse:"Prepare for them whatever force you are able to." 8:60
He then said,"Verily force is shooting."Because Sunnah was based on guidance from Allah, it represents the second part of God's promise to explain the Qur'an.
3. Tafseer of the Qur'an by Aathar
Whenever the Sahaabah could not find tafseer of a passage of the Qur'an itself or in the Sunnah, they would use their own reasoning based on their knowledge of the contexts of the verses and the intricacies of the Arabic language in which the Qur'an was revealed. Consequently, Ibn Katheer, one of the greatest commentators of the Qur'an, wrote in the preface of his tafseer, "If we were unable to find a suitable tafseer in the Qur'an or in the Sunnah, we go opinions of the Sahaabah. For verily, they knew the Qur’an better than anyone else due to their knowledge of the circumstances of the revelation, their complete and accurate understanding of it, and their righteous deeds.".
These explanations of the Sahaabah are known as tafseer by Aathar (the sayings of the Sahaabah). For example after Ibn Abbas (a Sahaabi [pl. Sahaabah]) recited the verse,"And whoever does not judge by what Allah has revealed, is a kaafir (disbeliever)." 5:44
Ibn Abbas said, "it is a form of Kufr (disbelief) less than real Kufr. However, the tafseer transmitted from the Prophet peace be upon him and the Sahaabah did not cover all the verses of the Qur’an.The Prophet peace be upon him explained only what was unclear to the Sahaabah, and they, in turn explained what was unclear to the taabi'oon. But with each succeeding generation, more areas became unclear due to the evolution of language.
Hence, the taabi'oon had to make further explanation after the passing of the Sahaabah's era. These explanations are considered a part of tafseer by Aathar and should be given precedence over personal opinions where there is unanimity among them. Where they differed, none of their opinions is given preference over the others unless it is supported by language.
4 Tafseer of the Qur'an by language
With the passage of time, words took on new meaning and old meanings became lost, foreign words entered into the language, and vast sections of vocabulary fell into disuse. This natural process necessitated the explanation of some of the Qur'anic words according to their literal and grammatical meanings.In cases where words had more than one meaning, this step created difference of opinion and this could only be solved by finding some support form the Sunnah.
The four above-mentioned methods come under the general title of tafseer bir-riwaayah or tafseer bil-ma'thoor (tafseer based on narration) and, as such, leave little room for argument.Although the fourth step is oftentimes based on narrations from earlier generations, at other times it can be highly opinionated and controversial.
For example, Yusuf Ali translates the word "burooj" used in 85th Soorah as "the Zodiacal signs." While Pickthall translates it as "Mansions of the Stars," but says in his introductions to the Soorah that it "is applied to the signs of zodiac." Thus according to them, Allah is making oath by the zodiacal signs. Some English-speaking Muslims have taken this to be indirect support for astrology. However, "burooj" originally only meant "star configuration," and it was not until later times that it was used to the imaginary figures of the zodiac that pagan Babylonians and Greeks superimposed on them. Astrology has been forbidden by the Prophet peace be upon him in no uncertain terms, as it falls under the general category on visiting fortunetellers. The Prophet peace be upon him said,"Whoever…visits a fortuneteller [and believes in what he says] has disbelieved in what was revealed to Muhammad .
5. Tafseer of Qur'an by Opinion
Opinions based on careful study of the first four steps can be considered valid as long as do not contradict any of those steps. Likewise, the applications of obvious meanings of the Qur'an to existing situations and the formation of conclusions based on their similarities are also allowed, as long as such interpretations do not clash with authentic classical explanations. But free interpretations based on philosophical, scientific, or sectarian ideas is totally forbidden. The Prophet peace be upon him was reported to have said:"Opinion-based argument about the Qur’an is Kufr." He repeated it three times, then said, "What you know of it, act upon; and what you ignorant of, refer it to one who knowsThus the only acceptable tafseer is that which adheres to the following sequence; tafseer of Qur'an by the Qur'an, then by the Sunnah, then by the saying of the Sahaabah, then by language, and finally by opinion, as long as it is based on the preceding four methods and does not contradict any of them.
1. Tafseer = Interpretation/Understanding/Explanation
2. (companions of the prophet Muhammad, peace be upon him)
3. This hadeeth can be found in Sahih Muslim, vol. 1, p.72, no.226.
4. (Sahih Muslim, vol. 3, p. 1060, no. 4711).
5. [Collected by al-Haakim, vol. 2, p. 313].6 . [Collected by at-Tirmidhee and Ibn Maajah. Authenticated by al-Albaanee in Shaeeh-Sunan Abee Daawood, vol. 2, p. 739, no. 3304].7. [Collected by Ahmad. Authenticated by al-Albaanee in Silsilah Ahaadeeth as-Saheehah, vol. 4. Pp. 26-28.
Saturday, April 15, 2006
"Jesus like Adam"
First Published in Bangsamoro.com
All praise is due to Allah and may the peace and blessings of Allah be upon His Messenger, Muhammad."Verily the likeness of Jesus before Allah is the likeness of Adam. He created him from dust, then (He) said to him: "Be!" – and He was " (Suurah Al-'Imraan (3): 59)Al-Haafidh ibn Katheer says about this ayah:"Allah said, [Verily the likeness of Jesus before Allah] regarding Allah's ability, since He created him without a father, [is the likeness of Adam], for Allah created Adam without a father or a mother. Rather, [He created him from dust, then (He) said to him: "Be!" – and He was.]Therefore, He who created Adam without a father or a mother is able to create Jesus as well, without a father. If the claim is made that Jesus is Allah's son because he was created without a father, then the same claim befits Adam even more. However, since such a claim regarding Adam is obviously false, then making the same claim about Jesus is even more false."[1]Gary Miller, a theologian and mathematician, was active in Christian missionary work at a particular point of his life but he soon began to discover many inconsistencies in the Bible.
In 1978, he happened to read the Qur'an expecting that it, too, would contain a mixture of truth and falsehood. But instead his study of the Qur'an led him to embraced Islam.One of his studies is regarding the above verse [Jesus likened unto Adam]. He and his colleagues actually counted the number of times the word Jesus and Adam occurred in the Qur'an using the index. Much to their surprise, according to their findings the word Jesus as well as the word Adam has been mentioned twenty-five times in the Qur'an, each of them. Thus they allure to the verse mentioned above about the "likeness" of Jesus to Adam. Although the tafseer of the scholars are sufficient for us to know the meaning of the verses, I was enticed to verify their claim. The method I used was a search software called "The Noble Qur'an" by Islamasoft Solutions version 2.0.I typed the word "Jesus" on the search dialog box and I got sixty search reports. But because the Qur'anic translation contained in this software was taken from the translation of Dr. Muhammad Muhsin Khan et. al., I knew that the reason why the search report exceeded twenty five as mentioned by Gary Miller.
This is because the pronouns referring to Jesus such as the pronoun "he" mentioned in the Qur'an has been provided additional explanation such as inserting the word "Jesus" in brackets. The search software does not distinguish between them. I then took a copy of my translation of the meanings of the Qur'an and verify the verses that mentioned the word "Jesus" from the search report. I counted twenty-five.I told my self, ok! The first part is solved. I then went on to search the word "Adam" using the same methodology. I got forty-seven search reports. After verifying verse by verse, excluding those that has been written in between brackets, much to my astonishment, I also found twenty-five verses. Subhanallah! Here is the result of my search for your scrutiny. I arranged it as it occurs in sequence in the Qur'an. Mr. Miller has given other verses that have similar connotations and I am yet to verify them. The Suurah (Chapter) were given in numbers instead of their names for brevity's sake followed by a colon and the number of verses.Lastly it should be emphasized that the Qur'an was never meant to be a book of hidden secrets. It is a book of guidance to all mankind. I did this only to prove to the non-Muslims that the claims of Mr. Gary Miller.
Jesus2: 87 2: 136 2: 253 3: 45 3: 52 3: 55 3: 59 3: 84 4: 157 4: 163 4: 171 5: 46 5: 78 5: 110 5: 112 5: 114 5: 116 6: 85 19: 34 33: 7 42: 13 43: 63 57: 27 61: 6 61: 14Adam2: 31 2: 33 2: 34 2: 35 2: 37 3: 33 3: 59 5: 27 7: 11 7: 19 7: 26 7: 27 7: 31 7: 35 7: 172 17: 61 17: 70 18: 50 19: 58 20: 115 20: 116 20: 117 20: 120 20: 121 36: 60--------------------------------------------------------------------------------[1] Tafsir Ibn Kathir English Trans, Abridged Volume 2 page 175, Darussalam Publishing and Distribution Riyadh.
All praise is due to Allah and may the peace and blessings of Allah be upon His Messenger, Muhammad."Verily the likeness of Jesus before Allah is the likeness of Adam. He created him from dust, then (He) said to him: "Be!" – and He was " (Suurah Al-'Imraan (3): 59)Al-Haafidh ibn Katheer says about this ayah:"Allah said, [Verily the likeness of Jesus before Allah] regarding Allah's ability, since He created him without a father, [is the likeness of Adam], for Allah created Adam without a father or a mother. Rather, [He created him from dust, then (He) said to him: "Be!" – and He was.]Therefore, He who created Adam without a father or a mother is able to create Jesus as well, without a father. If the claim is made that Jesus is Allah's son because he was created without a father, then the same claim befits Adam even more. However, since such a claim regarding Adam is obviously false, then making the same claim about Jesus is even more false."[1]Gary Miller, a theologian and mathematician, was active in Christian missionary work at a particular point of his life but he soon began to discover many inconsistencies in the Bible.
In 1978, he happened to read the Qur'an expecting that it, too, would contain a mixture of truth and falsehood. But instead his study of the Qur'an led him to embraced Islam.One of his studies is regarding the above verse [Jesus likened unto Adam]. He and his colleagues actually counted the number of times the word Jesus and Adam occurred in the Qur'an using the index. Much to their surprise, according to their findings the word Jesus as well as the word Adam has been mentioned twenty-five times in the Qur'an, each of them. Thus they allure to the verse mentioned above about the "likeness" of Jesus to Adam. Although the tafseer of the scholars are sufficient for us to know the meaning of the verses, I was enticed to verify their claim. The method I used was a search software called "The Noble Qur'an" by Islamasoft Solutions version 2.0.I typed the word "Jesus" on the search dialog box and I got sixty search reports. But because the Qur'anic translation contained in this software was taken from the translation of Dr. Muhammad Muhsin Khan et. al., I knew that the reason why the search report exceeded twenty five as mentioned by Gary Miller.
This is because the pronouns referring to Jesus such as the pronoun "he" mentioned in the Qur'an has been provided additional explanation such as inserting the word "Jesus" in brackets. The search software does not distinguish between them. I then took a copy of my translation of the meanings of the Qur'an and verify the verses that mentioned the word "Jesus" from the search report. I counted twenty-five.I told my self, ok! The first part is solved. I then went on to search the word "Adam" using the same methodology. I got forty-seven search reports. After verifying verse by verse, excluding those that has been written in between brackets, much to my astonishment, I also found twenty-five verses. Subhanallah! Here is the result of my search for your scrutiny. I arranged it as it occurs in sequence in the Qur'an. Mr. Miller has given other verses that have similar connotations and I am yet to verify them. The Suurah (Chapter) were given in numbers instead of their names for brevity's sake followed by a colon and the number of verses.Lastly it should be emphasized that the Qur'an was never meant to be a book of hidden secrets. It is a book of guidance to all mankind. I did this only to prove to the non-Muslims that the claims of Mr. Gary Miller.
Jesus2: 87 2: 136 2: 253 3: 45 3: 52 3: 55 3: 59 3: 84 4: 157 4: 163 4: 171 5: 46 5: 78 5: 110 5: 112 5: 114 5: 116 6: 85 19: 34 33: 7 42: 13 43: 63 57: 27 61: 6 61: 14Adam2: 31 2: 33 2: 34 2: 35 2: 37 3: 33 3: 59 5: 27 7: 11 7: 19 7: 26 7: 27 7: 31 7: 35 7: 172 17: 61 17: 70 18: 50 19: 58 20: 115 20: 116 20: 117 20: 120 20: 121 36: 60--------------------------------------------------------------------------------[1] Tafsir Ibn Kathir English Trans, Abridged Volume 2 page 175, Darussalam Publishing and Distribution Riyadh.
Saturday, February 25, 2006
Moro Unity III: Understanding the Etiquettes of Differing
First Published in Bangsamoro.com
Division is surely to occur if one will not abide by the Qur'anic principle:
"If you differ in anything amongst yourselves then refer it back to Allah and His Messenger, if you believe in Allah and the Last Day; that is better and more suitable to final determination." [i]
Referring back to Allah is returning to the Qur'an and referring back to His Messenger is returning to the Hadith or Sunnah. In other words it is returning to Islam. This is perhaps why some people are called "Islamist" as opposed to secularist because these people returned to Islam in solving the miserable condition of the society. Specifically, they sought to define the problems besetting the society and prioritizing its magnitude according to the Qur'an and Sunnah. Similarly they sought to find solutions from the Qur'an and Sunnah in alleviating these maladies. They do this while believing in their hearts that Allah has given them everything they need in terms of guidance. They believe that Islamic injunctions are applicable to any sort of people at any point in time. They are truly the ones who understood the phrase" Islam is a complete way of life".
Those who depart from this Islamic principle of seeking the guidance of Allah as exemplified by His Messenger can be termed "non-Islamist". This would include Communists, Socialists and others that don’t subscribe to the above Qur'anic verse of returning to Allah and His Messenger.
Between them are those who are somehow a mixture of Islam and "non-Islam". Thus we see them doing good things as defined by the Qur'an and Sunnah and yet we see them also imitating the ways of the disbelievers in their organizing, gathering and activities while others mimic the methodology Marx, Engel and their "colleagues".
Whoever does not conform to the principle of following the Qur'an and Sunnah in times of differing, there could be no real and long lasting unity between them and the "islamist" because there is no basis of unity to hold on to in the first place. There is no frame of reference on which a decision or stand can be anchored upon. Thus, whoever has done so is in reality preferring his/her opinion over the guidance of Allah and His Messenger.
Although it is possible that cooperation may take place between them but it will be limited to what Allah has said in the Qur'an:
"Help you one another in al-Biri and at-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression, and fear Allah, Verily Allah is severe in punishment."[ii]
According to al-Haafidh Ibn Kathir's commentary of this Ayah (verse):
"Allah commands His believing servants to help one another perform righteous good deeds which is the meaning of 'Al-Birr, and to avoid sins, which is the meaning of Taqwa. Allah forbids His servants from helping one another in sin and committing the prohibitions."[iii]
Meaning cooperation is in accordance with obedience to Allah and His Messenger not in sins and violation of the prohibited matters.
Likewise, those who prefer Islam as the way of rectifying the society has also differed because, and as we argued, they differ in the methodology of understanding the Qur'an and Sunnah. We already had repeatedly shown this methodology.
In addition to that, one of the reasons why those who resort to Islam also differ is because of the lack of understanding of the etiquettes of differing. Hence we deem it proper to conclude this series of articles by expounding the etiquettes of differing of the Ahlus-Sunnah wal Jamaa'ah.[iv]
If Islam is a complete way of life and Allah has sent down guidance then there should be ways of mending the differences between the Muslims. Indeed, the Scholars of Islam have written about this subject basing on the Qur'an and Sunnah as well as the practice of the Pious Predecessors, the Salafus-Saaleh - that is the Sahabah, their students and those who followed their ways.
Definition
Differing or "ikhtilaaf (in Arabic) has a number of similar linguistic meanings; from them; the absence of agreement about something, or dissimilarity. One says: a people disagreed and differed, each one of them adopt a way which is different to the others. Therefore Ikhtilaaf is when an individual, or a group of individuals, adopts a path, opinion or way, different to that of others."[v]
What follows are the established principles regarding differing and the ideas are mostly taken from the book: Understanding the Etiquettes of Differing by Saalim Ibn Saalih al-Marfadee.
1. Differing is a matter which will occur, but has been forbidden by the sacred law (Shariah)
Allah the Exalted has decreed from His tremendous Wisdom and His all-pervasive Will that this Ummah will divide and split-up, as did the people of the book before them. Allah the Exalted said:
"If your Lord had so willed, He could have surely made mankind into a single nation; but they will not cease to disagree, except those upon whom your Lord bestows His mercy, and for this did He create them"[vi]
Perhaps it is beneficial to quote the hadith of 'splitting' again. Abu Hurairah relates that Allah's Messenger said:
The Jews spilt-up into seventy-one sects or seventy two sects, the Christians spilt-up into seventy-one or seventy-two sects, and my Ummah will split-up into seventy-three sects."[vii]
In another narration (of this hadith):
"All of then are in the Fire, except one sect." They said: Who is it O Messenger of Allah? He said: "That which I and my Companions are upon."[viii]
Abu Sa'eed al-Khudree relates that the Messenger of Allah said:
"You will indeed follow the ways of those before you hand span by hand span, arm's length by arm's length, to the extent that if one of them enters a lizard's hole, you would also enter it." They asked: O Messenger of Allah! [Do you mean] the Jews and the Christians? He replied: "Who else!"[ix] [x]
Allah says in the Qur'an:
"And do not be like those who split-up and differed after the clear signs had come to them; for them is a dreadful torment." [xi]
Al-Haafidh Ibn Kathir said regarding this Ayah:
"In this ayah, Allah forbids this Ummah from imitating the division and discord of the nations that came before them. These nations also abandoned enjoining righteousness and forbidding evil, although they have proofs of its necessity"[xii]
Allah, the One free from all imperfections, said:
"…And be not of Al-Mushrikoon; those who split-up their religion and became sects, each sects rejoicing in that which is with it." [xiii]
2. Not every issue of differing (ikhtilaaf) is an issue of splitting (iftiraaq)
Not every differing (ikhtilaaf) is an issue of splitting (iftiraaq). Meaning, not every difference of opinion should cause division within the Ummah. "Lexically, Iftiraaq means: to split-up, to divide, to fragment. In the technical definition of the scholars, it means: 'To depart from the Sunnah and Jamaa'ah in one of the comprehensive fundamentals of the Religion; whether it be in matters of belief or actions.'"[xiv]
Unfortunately some people, especially those who attained some knowledge about the Deen (the way of life prescribed by Allah) became confused with the two. So they made permissible the splitting-up due to some issues of ikhtilaaf. For this to be avoided, we need to know the rules governing Iftiraaq like when and how it occurs, and what fall under matters of Ikhtilaaf and what does not.
"Shaykhul-Islam ibn Taimiyyah was asked about the limits that would cause someone to be counted amongst the people of innovation and sectarian desires. So he replied:
The innovation (bid'ah) that cause a person to be counted amongst the people of innovation and sectarian desires is what is well-known with the people of knowledge of the Sunnah to be in opposition to the Book (Qur'an) and the Sunnah; such as the bid'ah of the khawaarij, Shee'ah, Qadariyyah, Murji'ah"
Furthermore, the permissible ikhtilaaf comes from scholarly exertion (ijtihaad) and a good intention, for which the one who errs is still rewarded if his desire is for the truth and his intention is for seeking it"[xv] This is from the hadeeth of the Messenger of Allah:
"Narrated 'Amr bin Al-'Aas: He heard the Messenger of Allah say, "When a judge gives a ruling having tired his best to decide correctly and is right, he will have a double reward; and when he gives a ruling having tried his best to decide correctly and is wrong, he will have a single reward"[xvi]
3. Categories of Differing
Categories of Differing I: Blameworthy Differing
Ikhtilaaf can be broadly categorized into two: Blameworthy and Permissible. An Blameworthy differing is if both parties are censured and held blameworthy as in this Ayah:
"The Jews said the Christians follow nothing (i.e. ar not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the scripture. Like unto their word, said (the pagans) who know not. Allah will judge between them on the Day of Resurrection about that wherein they have been differing."[1]
Permissible Differing can occur in the following circumstances:
Differences between Mujtahid Scholars in that which ijtihaad is permissible. Ijtihaad literally means to make an effort, to exert, endeavor etc. In Islamic law it means to formulate an independent judgment in a legal or theological question (based from the fundamental sources of Islam i.e. Qur'an and Sunnah etc.)[xvii] Therefore a Mujtahid scholar is the one who is capable of performing Ijtihaad.
The Guidelines of ijtihaad
Ijtihaad is not permitted in issues whose proof is decisive in its textual authenticity and decisive in its textual meaning. Example is the following verse from the Qur'an.
"And if he cannot, then let him fast three days during the pilgrimage, and seven days after his return, making ten days in all."[xviii]
This verse is an example of decisive in textual authenticity and decisive in textual meaning. The authenticity of the Qur'an is beyond doubt and the meaning of this verse is mathematically precise that leaves no room for another interpretation.
Ijtihaad is permissible if the evidence being used is one which is open to a number of possibilities. Example is if the proof (a hadith for example) is open to the probability of not being authentic.
Ijtihaad cannot be undertaken in issues for which there exists a scholarly consensus (Ijmaa'), or in which the scholars of Ahlus Sunnah wal Jamaa'ah have settled and decided upon a knowledge-based way. The ruling for the given issue must emanate from a Mujtahid scholar who has fulfilled the conditions from performing Ijtihaad.
The Ijtihaad of the past and first of scholars of this Ummah has a precedence over the later ones. Umar bin Abdul Aziz said: Adopt that opinion which conforms to those who came before you, for they were more knowledgeable than you."[xix]
It is perhaps appropriate to insert here regarding those students of knowledge, who, after returning from Islamic universities to their home place, are generally looked upon as scholars. While indeed they will play an important role in rectifying the society, they also need to know that they must not loose contact with the real scholars, the Ulama, the Ahlul-'Ilm. They need to know that there are matters where only the real scholars who are Mujtahids can delve into. By this, the blunders, which have befallen these Islamic da’wah and movements, can be minimized insha-Allah by consulting the scholars who are well known to them.
Categories of Differing II: Variational Differences
There is another type of differences called variational differing. An example is the variational modes of recital of the Qur'an. It also includes the variation or ways of sitting in performing as-Salaat (prayer). It could be permissible if there is no iftiraaq. It could be blameworthy and prohibited if there is iftiraaq
The Etiquettes of Differing in what is permissible
a. Having an open heart and accepting the truth.
b. Finest and most appropriate words should be used when discussion and debating.
c. The guiding principle is the clarification of truth. This is similar to Brother Deen's motto which he took from Imaam as-Shafi'ee:
"I believe my opinion is right with the possibility that it is wrong and I believe the opinion of those who disagree with me is wrong with the possibility that it is right"
Summary
The command to unite is incumbent upon all the Muslims including the Bangsamoro. Although differing and splitting-up has been decreed, it is nevertheless obligatory to avoid it. Not all differences should cause division. If differing occurs then it is necessary to go back to Allah and His Messenger, i.e., the Qur'an and Sunnah. The methodology of understanding the Qur'an and Sunnah is through the understanding of the Sahabah. It is also necessary to observe the etiquettes of Differing. One such etiquette is knowing that not everyone is capable of ijtihaad. Only those scholars who fulfill the requirements of being a Mujtahid are allowed. Therefore, the student of knowledge must be very careful in this matter. Splitting and division of the former nations caused their ruin and we are obligated not to follow their footsteps. Splitting and division in the Deen is a punishment from Allah because of the sins and disobedience of the people. What rectified the first part of this Ummah will also rectify the last part of it. Finally, it is Allah alone who grants success.
---------
[1] Soorah al-Baqarah (2):113
[i] Soorah an-Nisaa (4):59
[ii] Soorah al-Maa'idah (5):2
[iii] Tafsir Ibn Kathir (Eng. Trans.) Vol. 3 pg. 81. Darussalam Publishers and Distributors.
[iv] For a detailed discussion, consult: Understanding the Etiquettes of Differing by Saalim ibn Saalih al-Marfadee. Message of Islam Middles UK. Translated by Abu 'Aaliyah Surkheel ibn Anwaar Sharif.
[v] Ibid pg. 13.
[vi] Soorah Hood (11):118-119
[vii] It was declared to be authentic (Saheeh) by Shaykh al-Albaani in as-Saheehah (no. 203).
[viii] This was reported by at-Tirmidhee (no.2641), Abu Dawood, Ahmad, al-Haakim (1/128-129) and others. It was declared to be Hasan (sound) by al-Albaani in as-Saheehah (no. 204).
[ix] Meaning just as the Jews and the Christians split-up amongst themselves, then so will the Ummah split-up amongst themselves.
[x] Reported by al-Bukhaari (no.123) and Muslim (no. 456)
[xi] Soorah Aal-'Imraan 3:105
[xii] Tafsir Ibn Kathir Vol. 2 pg. 234.
[xiii] Soorah ar-Room (30):31-32
[xiv] ibid pg. 19
[xv] ibid pg. 21
[xvi] Agreed Upon by Bukhari and Muslim. See Bulugh Al-Maram by Al-Hafidh Ibn Hajar Al-Asqalani Book of Judgment; Hadeeth no. 1191 pg. 492. English Trans. Darus-Salam Riyadh KSA.
[xvii] Hans Wehr, A Dictionary of Modern Written Arabic, MacDonald & Evans London Pg. 143
[xviii] Soorah al-Baqarah 2:196
[xix] Thalaathah Rasaa'il lil-Haafidh Ibn Rajab (p.140); Verified by Muhammad al-'Ajmee.
Division is surely to occur if one will not abide by the Qur'anic principle:
"If you differ in anything amongst yourselves then refer it back to Allah and His Messenger, if you believe in Allah and the Last Day; that is better and more suitable to final determination." [i]
Referring back to Allah is returning to the Qur'an and referring back to His Messenger is returning to the Hadith or Sunnah. In other words it is returning to Islam. This is perhaps why some people are called "Islamist" as opposed to secularist because these people returned to Islam in solving the miserable condition of the society. Specifically, they sought to define the problems besetting the society and prioritizing its magnitude according to the Qur'an and Sunnah. Similarly they sought to find solutions from the Qur'an and Sunnah in alleviating these maladies. They do this while believing in their hearts that Allah has given them everything they need in terms of guidance. They believe that Islamic injunctions are applicable to any sort of people at any point in time. They are truly the ones who understood the phrase" Islam is a complete way of life".
Those who depart from this Islamic principle of seeking the guidance of Allah as exemplified by His Messenger can be termed "non-Islamist". This would include Communists, Socialists and others that don’t subscribe to the above Qur'anic verse of returning to Allah and His Messenger.
Between them are those who are somehow a mixture of Islam and "non-Islam". Thus we see them doing good things as defined by the Qur'an and Sunnah and yet we see them also imitating the ways of the disbelievers in their organizing, gathering and activities while others mimic the methodology Marx, Engel and their "colleagues".
Whoever does not conform to the principle of following the Qur'an and Sunnah in times of differing, there could be no real and long lasting unity between them and the "islamist" because there is no basis of unity to hold on to in the first place. There is no frame of reference on which a decision or stand can be anchored upon. Thus, whoever has done so is in reality preferring his/her opinion over the guidance of Allah and His Messenger.
Although it is possible that cooperation may take place between them but it will be limited to what Allah has said in the Qur'an:
"Help you one another in al-Biri and at-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression, and fear Allah, Verily Allah is severe in punishment."[ii]
According to al-Haafidh Ibn Kathir's commentary of this Ayah (verse):
"Allah commands His believing servants to help one another perform righteous good deeds which is the meaning of 'Al-Birr, and to avoid sins, which is the meaning of Taqwa. Allah forbids His servants from helping one another in sin and committing the prohibitions."[iii]
Meaning cooperation is in accordance with obedience to Allah and His Messenger not in sins and violation of the prohibited matters.
Likewise, those who prefer Islam as the way of rectifying the society has also differed because, and as we argued, they differ in the methodology of understanding the Qur'an and Sunnah. We already had repeatedly shown this methodology.
In addition to that, one of the reasons why those who resort to Islam also differ is because of the lack of understanding of the etiquettes of differing. Hence we deem it proper to conclude this series of articles by expounding the etiquettes of differing of the Ahlus-Sunnah wal Jamaa'ah.[iv]
If Islam is a complete way of life and Allah has sent down guidance then there should be ways of mending the differences between the Muslims. Indeed, the Scholars of Islam have written about this subject basing on the Qur'an and Sunnah as well as the practice of the Pious Predecessors, the Salafus-Saaleh - that is the Sahabah, their students and those who followed their ways.
Definition
Differing or "ikhtilaaf (in Arabic) has a number of similar linguistic meanings; from them; the absence of agreement about something, or dissimilarity. One says: a people disagreed and differed, each one of them adopt a way which is different to the others. Therefore Ikhtilaaf is when an individual, or a group of individuals, adopts a path, opinion or way, different to that of others."[v]
What follows are the established principles regarding differing and the ideas are mostly taken from the book: Understanding the Etiquettes of Differing by Saalim Ibn Saalih al-Marfadee.
1. Differing is a matter which will occur, but has been forbidden by the sacred law (Shariah)
Allah the Exalted has decreed from His tremendous Wisdom and His all-pervasive Will that this Ummah will divide and split-up, as did the people of the book before them. Allah the Exalted said:
"If your Lord had so willed, He could have surely made mankind into a single nation; but they will not cease to disagree, except those upon whom your Lord bestows His mercy, and for this did He create them"[vi]
Perhaps it is beneficial to quote the hadith of 'splitting' again. Abu Hurairah relates that Allah's Messenger said:
The Jews spilt-up into seventy-one sects or seventy two sects, the Christians spilt-up into seventy-one or seventy-two sects, and my Ummah will split-up into seventy-three sects."[vii]
In another narration (of this hadith):
"All of then are in the Fire, except one sect." They said: Who is it O Messenger of Allah? He said: "That which I and my Companions are upon."[viii]
Abu Sa'eed al-Khudree relates that the Messenger of Allah said:
"You will indeed follow the ways of those before you hand span by hand span, arm's length by arm's length, to the extent that if one of them enters a lizard's hole, you would also enter it." They asked: O Messenger of Allah! [Do you mean] the Jews and the Christians? He replied: "Who else!"[ix] [x]
Allah says in the Qur'an:
"And do not be like those who split-up and differed after the clear signs had come to them; for them is a dreadful torment." [xi]
Al-Haafidh Ibn Kathir said regarding this Ayah:
"In this ayah, Allah forbids this Ummah from imitating the division and discord of the nations that came before them. These nations also abandoned enjoining righteousness and forbidding evil, although they have proofs of its necessity"[xii]
Allah, the One free from all imperfections, said:
"…And be not of Al-Mushrikoon; those who split-up their religion and became sects, each sects rejoicing in that which is with it." [xiii]
2. Not every issue of differing (ikhtilaaf) is an issue of splitting (iftiraaq)
Not every differing (ikhtilaaf) is an issue of splitting (iftiraaq). Meaning, not every difference of opinion should cause division within the Ummah. "Lexically, Iftiraaq means: to split-up, to divide, to fragment. In the technical definition of the scholars, it means: 'To depart from the Sunnah and Jamaa'ah in one of the comprehensive fundamentals of the Religion; whether it be in matters of belief or actions.'"[xiv]
Unfortunately some people, especially those who attained some knowledge about the Deen (the way of life prescribed by Allah) became confused with the two. So they made permissible the splitting-up due to some issues of ikhtilaaf. For this to be avoided, we need to know the rules governing Iftiraaq like when and how it occurs, and what fall under matters of Ikhtilaaf and what does not.
"Shaykhul-Islam ibn Taimiyyah was asked about the limits that would cause someone to be counted amongst the people of innovation and sectarian desires. So he replied:
The innovation (bid'ah) that cause a person to be counted amongst the people of innovation and sectarian desires is what is well-known with the people of knowledge of the Sunnah to be in opposition to the Book (Qur'an) and the Sunnah; such as the bid'ah of the khawaarij, Shee'ah, Qadariyyah, Murji'ah"
Furthermore, the permissible ikhtilaaf comes from scholarly exertion (ijtihaad) and a good intention, for which the one who errs is still rewarded if his desire is for the truth and his intention is for seeking it"[xv] This is from the hadeeth of the Messenger of Allah:
"Narrated 'Amr bin Al-'Aas: He heard the Messenger of Allah say, "When a judge gives a ruling having tired his best to decide correctly and is right, he will have a double reward; and when he gives a ruling having tried his best to decide correctly and is wrong, he will have a single reward"[xvi]
3. Categories of Differing
Categories of Differing I: Blameworthy Differing
Ikhtilaaf can be broadly categorized into two: Blameworthy and Permissible. An Blameworthy differing is if both parties are censured and held blameworthy as in this Ayah:
"The Jews said the Christians follow nothing (i.e. ar not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the scripture. Like unto their word, said (the pagans) who know not. Allah will judge between them on the Day of Resurrection about that wherein they have been differing."[1]
Permissible Differing can occur in the following circumstances:
Differences between Mujtahid Scholars in that which ijtihaad is permissible. Ijtihaad literally means to make an effort, to exert, endeavor etc. In Islamic law it means to formulate an independent judgment in a legal or theological question (based from the fundamental sources of Islam i.e. Qur'an and Sunnah etc.)[xvii] Therefore a Mujtahid scholar is the one who is capable of performing Ijtihaad.
The Guidelines of ijtihaad
Ijtihaad is not permitted in issues whose proof is decisive in its textual authenticity and decisive in its textual meaning. Example is the following verse from the Qur'an.
"And if he cannot, then let him fast three days during the pilgrimage, and seven days after his return, making ten days in all."[xviii]
This verse is an example of decisive in textual authenticity and decisive in textual meaning. The authenticity of the Qur'an is beyond doubt and the meaning of this verse is mathematically precise that leaves no room for another interpretation.
Ijtihaad is permissible if the evidence being used is one which is open to a number of possibilities. Example is if the proof (a hadith for example) is open to the probability of not being authentic.
Ijtihaad cannot be undertaken in issues for which there exists a scholarly consensus (Ijmaa'), or in which the scholars of Ahlus Sunnah wal Jamaa'ah have settled and decided upon a knowledge-based way. The ruling for the given issue must emanate from a Mujtahid scholar who has fulfilled the conditions from performing Ijtihaad.
The Ijtihaad of the past and first of scholars of this Ummah has a precedence over the later ones. Umar bin Abdul Aziz said: Adopt that opinion which conforms to those who came before you, for they were more knowledgeable than you."[xix]
It is perhaps appropriate to insert here regarding those students of knowledge, who, after returning from Islamic universities to their home place, are generally looked upon as scholars. While indeed they will play an important role in rectifying the society, they also need to know that they must not loose contact with the real scholars, the Ulama, the Ahlul-'Ilm. They need to know that there are matters where only the real scholars who are Mujtahids can delve into. By this, the blunders, which have befallen these Islamic da’wah and movements, can be minimized insha-Allah by consulting the scholars who are well known to them.
Categories of Differing II: Variational Differences
There is another type of differences called variational differing. An example is the variational modes of recital of the Qur'an. It also includes the variation or ways of sitting in performing as-Salaat (prayer). It could be permissible if there is no iftiraaq. It could be blameworthy and prohibited if there is iftiraaq
The Etiquettes of Differing in what is permissible
a. Having an open heart and accepting the truth.
b. Finest and most appropriate words should be used when discussion and debating.
c. The guiding principle is the clarification of truth. This is similar to Brother Deen's motto which he took from Imaam as-Shafi'ee:
"I believe my opinion is right with the possibility that it is wrong and I believe the opinion of those who disagree with me is wrong with the possibility that it is right"
Summary
The command to unite is incumbent upon all the Muslims including the Bangsamoro. Although differing and splitting-up has been decreed, it is nevertheless obligatory to avoid it. Not all differences should cause division. If differing occurs then it is necessary to go back to Allah and His Messenger, i.e., the Qur'an and Sunnah. The methodology of understanding the Qur'an and Sunnah is through the understanding of the Sahabah. It is also necessary to observe the etiquettes of Differing. One such etiquette is knowing that not everyone is capable of ijtihaad. Only those scholars who fulfill the requirements of being a Mujtahid are allowed. Therefore, the student of knowledge must be very careful in this matter. Splitting and division of the former nations caused their ruin and we are obligated not to follow their footsteps. Splitting and division in the Deen is a punishment from Allah because of the sins and disobedience of the people. What rectified the first part of this Ummah will also rectify the last part of it. Finally, it is Allah alone who grants success.
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[1] Soorah al-Baqarah (2):113
[i] Soorah an-Nisaa (4):59
[ii] Soorah al-Maa'idah (5):2
[iii] Tafsir Ibn Kathir (Eng. Trans.) Vol. 3 pg. 81. Darussalam Publishers and Distributors.
[iv] For a detailed discussion, consult: Understanding the Etiquettes of Differing by Saalim ibn Saalih al-Marfadee. Message of Islam Middles UK. Translated by Abu 'Aaliyah Surkheel ibn Anwaar Sharif.
[v] Ibid pg. 13.
[vi] Soorah Hood (11):118-119
[vii] It was declared to be authentic (Saheeh) by Shaykh al-Albaani in as-Saheehah (no. 203).
[viii] This was reported by at-Tirmidhee (no.2641), Abu Dawood, Ahmad, al-Haakim (1/128-129) and others. It was declared to be Hasan (sound) by al-Albaani in as-Saheehah (no. 204).
[ix] Meaning just as the Jews and the Christians split-up amongst themselves, then so will the Ummah split-up amongst themselves.
[x] Reported by al-Bukhaari (no.123) and Muslim (no. 456)
[xi] Soorah Aal-'Imraan 3:105
[xii] Tafsir Ibn Kathir Vol. 2 pg. 234.
[xiii] Soorah ar-Room (30):31-32
[xiv] ibid pg. 19
[xv] ibid pg. 21
[xvi] Agreed Upon by Bukhari and Muslim. See Bulugh Al-Maram by Al-Hafidh Ibn Hajar Al-Asqalani Book of Judgment; Hadeeth no. 1191 pg. 492. English Trans. Darus-Salam Riyadh KSA.
[xvii] Hans Wehr, A Dictionary of Modern Written Arabic, MacDonald & Evans London Pg. 143
[xviii] Soorah al-Baqarah 2:196
[xix] Thalaathah Rasaa'il lil-Haafidh Ibn Rajab (p.140); Verified by Muhammad al-'Ajmee.
Moro Unity II:A Single Methodology of Understanding Islam – The First Step Towards Unity
Moro Unity II:A Single Methodology of Understanding Islam – The First Step Towards Unity
Originally published in bangsamoro.com
If Islam is the basis of Bangsamoro unity, then why are there so many Islamic groups 'operating' in the land, each saying that their way is the right methodology? If Islam serves as the binding force between them, then why we do not see any tangible cooperation between them?
Looking at the bigger picture, post-colonialization has brought a different hue to Bangsamoro history. Wanting to be free from the shackles of colonialization, it can be said that Moro leaders have chosen two main paths in restoring their freedom: secular and Islamic.
It is our opinion that any secular movement alone will not bring any desired results. Unity is an important pre-requisite for the success of Bangsamoro struggle and it has been argued that any form of unity based upon other than Islam will not yield the preferred outcome. Preferred outcome means unity and success of the Bangsamoro struggle as a result of the help of Allah. Indeed nothing moves in the Universe except by the will of Allah and He is the only One who grants success. Other secular means also include those who are in the mainstream politics who are members of different political parties. More often than none, these so called parties are literally declaring war against each other. In fact feuds and hostility between family members of political clans are not uncommon. These clans are supposed to be the leaders of Bangsamoro people!
With respect to the Islamic movements, it can also be argued that they can be divided into two main categories, militant and non-militant. Notwithstanding the unequivocal verses of the Qur'an to unite, we see no reason why there should be so many factions. Not necessarily agreeing with his methodology, we see no islamically valid reason why the late Abdurazaq Janjalani, rahimahullah, would form his own group apart from the leadership of the late Shaikh Salamat Hashim, rahimahullah. Allah knows best. The difference between their methodologies were in furoo' (branches/derivatives) not in usool (fundamentals). While this is not the place to discuss their methodologies in detail, one of the greatest of their differences is the permissibility of kidnappings. Contemporary scholars of Ahlus-Sunnah wal Jamaa'ah (the main body of Muslim Orthodoxy) in their fataawas (legal rulings) are in the opinion that it is not permissible to hijack planes, suicide bombings, public bombings and those types of things that has become associated with terrorism.[1]
Indeed, and Allah knows best, that the reason of such differences in methodology is not having a single understanding of Islam. To be specific, it is not having a single methodology of understanding the verses of the Qur'an and the texts of Hadeeth and in their practical application. Indeed this dilemma is not limited to the Bangsamoro but throughout the whole Ummah.
We have clearly pointed our in the previous issues of our column that the correct Islamic methodology is returning to the Qur'an and Sunnah built upon the understanding of the Sahabah and those who exactly followed their ways. Anyone who has corrections, comments or questions regarding this methodology should feel free to voice their view in the forum section of this website.
Qur'an and Hadeeth upon the Understanding of the Sahabah
Allah the Most High the Majestic says:
“And whoever contradicts and opposes the Messenger ( Muhammad sallallahu alaihi wa sallam) after the right path has been shown to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination![2]
Al-Hafidh Ibn Kathir says in his tafsir of this Ayah:
(And whoever contradicts and opposes the Messenger) refers to whoever intentionally takes a path other than the path of the Law revealed to the Messenger of Allah, after the truth has been made clear, apparent and plain to him. (And follows other than the believers’ way) refers to a type of conduct that is closely related to contradicting the Messenger. This contradiction could be in the form of contradicting a text (from the Qur'an and Sunnah) or contradicting what the Ummah of Muhammad has agreed on. The Ummah of Muhammad is immune from error when they all agree on something, a miracle that serves to increase their honor, due to the greatness of their Prophet.
The first and the best of this Ummah were the Sahabah then those who followed them, then those who followed them. The Prophet, sallallahu alaihi wa sallam said:
“The best of people are my generation, then those who succeed them, then those who succeed them”[3]
The Messenger of Allah said:
"The Jews have split and divided into seventy-one sects and the Christians have split and divided into seventy-two sects and my Ummah would split into seventy-three. All of these sects will be in the fire except one." They said, "And which one is this O Messenger of Allah?" He said: "The Jamaa'ah".[4]
Shaikh Muhammad Naasiruddeen al-Albaani rahimahullah says about this hadeeth:
This is the most popular narration if this hadeeth and it is an authentic narration. In another narrations which explains this one, the Messenger of Allah when asked about the group that would be saved, said:
"The one that adheres to what I and my Companions adhere to.[5]
A point must be made here relating to the words of the Messenger of Allah, "…and my Companions". It is clear that, had the Messenger of Allah limited himself to saying, "What I am adhering to." It would have been sufficient as an answer. Due to great wisdom, however he went further and added:"…and my Companions".
The wisdom behind this is that the Companions of the Messenger of Allah were all upon true guidance from their Lord. They learnt the Revelation which was sent down upon the heart of the Prophet, fresh and pure, just as it was revealed and before its meanings were corrupted by foreign elements and vain desires which captured the hearts of some of those who came after them. This corruption is evident in the emergence of views and thoughts contradictory to that of the Companions of the Messenger of Allah. This is why he mentioned the Companions and mentioned them along with what he was upon; for he knew that they would be true followers of him.[6]
A Practical Example: The Ruling on Intoxicants
There are four verses of the Qur'an dealing with intoxicants.
"And from the fruits of date-palms and grapes, you derive strong drinks and a goodly provision. Verily therein indeed is a sign for all people who have wisdom".[7] "They ask you (O Muhammad) concerning alcoholic drinks and gambling. Say: "In them there is a great sin and (some) benefit for men, but the sin of them is greater than the benefit." [8] "O you who believe! Approach not as-Salat (Prayer) when you are in a drunken state until you know (the meaning) of what you utter".[9] "O you who believe! Intoxicants (all kind of alcoholic drinks [and by extension anything that intoxicates and makes a person loose sense like drugs]), gambling, al Ansab[10], and al-Azlam (arrows for seeking luck or decision) are an abomination of Shaitan's (Satan) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful." [11]
These verses tell us about what the Qur'an says about intoxicants. The first verse describes the sources of intoxicants and it does not indicate any prohibition while the last verse is clear in its prohibition. This is the proper understanding of these verses: that the prohibition of intoxicants is gradual. It was somehow discourage first by mentioning its harm and some benefits then came the prohibition of consuming it when approaching prayer, until it was finally prohibited.
Some deranged individual understood these verses to be the other way around. That it was prohibited first and when the Imaan (faith) of the Muslims became strong then they were ultimately allowed drinking it. These people believe that the Shari'ah (Law) of Allah is only applicable to the common masses who haven’t reached a certain status. They claim that a status can be achieved on which the Shari'ah would not be applicable to them anymore. This idea is not uncommon in some Muslim mystics or Sufis. How do we then properly understand these verses? How do we know which verses came first and which one abrogate the other? This can only be known by those who experience themselves the revelation of these verses (i.e. the Sahabah/Companions of the Messenger of Allah).
Imam Ahmad[12] recorded that Abu Hurairah said,
"There were three stages to prohibiting Khamr (Intoxicants). When the Messenger of Allah migrated to Al-Madinah, the people were consuming alcohol and gambling, so they asked the Messenger of Allah about these things, Allah revealed,
"They ask you about alcoholic drink and gambling. Say: "In them is a great sin and (some) benefit for men."
Until the end of the verse, The people said, "They (intoxicants and gambling) were not prohibited for us. Allah only said, "In them is a great sin and (some) benefit."
So they went on drinking Khamr until one day, one of the emigrants (Muhaajir: a Muslim who migrated from Makkah to Madinah), lead his companions in the Maghrib prayer and mixed up the verses in his recitation. Thereafter, Allah sent down a tougher statement,
"O you who believe! Approach not the Salah (the prayer) when you are in a drunken state until you now (the meaning) of what you utter."
Then people would drink before the time of the prayer so that they would attend the prayer while sober. A firmer verse was later revealed,
"O you who believe! Khamr, Maysir, Ansab and Azlam are an abomination of Shaitan's handiwork. So avoid that in order that you may be successful."
So they said, 'We abstained, O Lord'.[13]
It was Abu Hurairah, a Companion of the Messenger of Allah who explained these verses. Without the understanding of the Companions those who play with the verses Qur'an and Hadeeth that are possible to multiple interpretations would have succeeded. That is why the understanding of the Companions is indispensable for us to understand and apply Islam properly.
Enter Islam Completely
This kind of understanding and methodology must be applied in all aspects of Islam and not just in understanding the verses of alcohol. This should be applied in belief, in Ibaadah (worship), every day life, methodology of da'wah and rectification of the society. There are so many examples of this methodology which requires a complete separate discussion. Allah says in the Qur'an:
"O you who believe! Enter perfectly in Islam"[14]
This believing and implementing the Qur'an Sunnah upon the understanding of the Sahabah must be executed in all spheres of life. Those who want to make changes in Bangsamoro must take into consideration that Allah knew their predicaments and because of His Mercy has already sent solutions to it long before it happened. This solution is Islam and the methodology is also returning to the Qur'an and Sunnah built upon the understanding of the Sahabah as proven by numerous verses from the Qur'an and hadeeth. Imam Maalik rahimahullah says something similar to this: That which rectifies the first part of Ummah will rectify the last part of it." The First part of this Ummah was the Sahabah and their followers. It was by adhering to the Qur'an and Sunnah that they were rectified.
And we commonly hear people say that Islam is the complete way of life but how complete is it in their life is another matter altogether! Individuals and organizations that hopes for the rectification of Bangsamoro must think and contemplate upon the methodology by which he/she/they traversed. We see people calling to Allah and His Messenger and yet they fail to practice it themselves. Thus they make Halaal what Allah made Haraam and vice versa! Further, those who are in the 'Islamic' side seek to interpret Islam with their own methodology so much so that some of their practices are virtually alien to Islam. Thus in actuality they go against the Qur'an and Sunnah! Thus like those who are on the secular side they make Halaal what Allah made Haraam and vice versa! It is with obedience to Allah that success is granted. Think about this O Muslims, O Bangsamoro: Who can grant success except Allah?
This understanding and methodology is the not the creation of this writer or our contemporary scholars. In fact this methodology is present since the beginning of Islam as the Qura'nic verses quoted above proves as well as the narrations coming from the Messenger of Allah regarding his companions and those who followed their ways. Numerous scholars of generation to generation since the beginning until present have spoken about this methodology. Perhaps this particular point requires another discussion in the future insha-Allah.
--------------------------------------------------------------------------------
[1] See www.fatwa-online.com
[2] Surah An-Nisaa’ 4:115
[3] It is related by Bukharee (English Trans. Volume 5 Hadeeth 2 and 3) and Muslim.
[4] Related by at-Tirmidhee (no.2641). It was declared to be authentic by Shaykh al-Albaani in Silsilatul-Ahaadeethis-Saheehah (no.1348).
[5] Related by al-Hathamee in Majma'uz-Zawaa'id (1/189). It was declared to be authentic by Shaykh al-Albaani in Saheehul-Jaami' (52/9).
[6] The Present State of the Ummah by Shaykh Muhammad Naasiruddeen al-Albaani. Available in www.troid.org entitled "The Sacred Salafi Methodology".
[7] Soorah an-Nahl 16:67
[8] Soorah al-Baqarah 2:219
[9] Soorah an-Nisaa' 4:43
[10] Sacrificing animals to other than Allah.
[11] Soorah al-Maa'idah 5: 90
[12] Musnad of Imam Ahmad Volume 2:351
[13] There are so many hadeeth relating to this incident. See Tafsir Ibn Kathir English translation on Soorah al Maa'idah 5:90 for a detailed discussion. Volume 3 pages 254-264. Published by Darussalam.
[14] Soorah al-Baqarah 2:208
Originally published in bangsamoro.com
If Islam is the basis of Bangsamoro unity, then why are there so many Islamic groups 'operating' in the land, each saying that their way is the right methodology? If Islam serves as the binding force between them, then why we do not see any tangible cooperation between them?
Looking at the bigger picture, post-colonialization has brought a different hue to Bangsamoro history. Wanting to be free from the shackles of colonialization, it can be said that Moro leaders have chosen two main paths in restoring their freedom: secular and Islamic.
It is our opinion that any secular movement alone will not bring any desired results. Unity is an important pre-requisite for the success of Bangsamoro struggle and it has been argued that any form of unity based upon other than Islam will not yield the preferred outcome. Preferred outcome means unity and success of the Bangsamoro struggle as a result of the help of Allah. Indeed nothing moves in the Universe except by the will of Allah and He is the only One who grants success. Other secular means also include those who are in the mainstream politics who are members of different political parties. More often than none, these so called parties are literally declaring war against each other. In fact feuds and hostility between family members of political clans are not uncommon. These clans are supposed to be the leaders of Bangsamoro people!
With respect to the Islamic movements, it can also be argued that they can be divided into two main categories, militant and non-militant. Notwithstanding the unequivocal verses of the Qur'an to unite, we see no reason why there should be so many factions. Not necessarily agreeing with his methodology, we see no islamically valid reason why the late Abdurazaq Janjalani, rahimahullah, would form his own group apart from the leadership of the late Shaikh Salamat Hashim, rahimahullah. Allah knows best. The difference between their methodologies were in furoo' (branches/derivatives) not in usool (fundamentals). While this is not the place to discuss their methodologies in detail, one of the greatest of their differences is the permissibility of kidnappings. Contemporary scholars of Ahlus-Sunnah wal Jamaa'ah (the main body of Muslim Orthodoxy) in their fataawas (legal rulings) are in the opinion that it is not permissible to hijack planes, suicide bombings, public bombings and those types of things that has become associated with terrorism.[1]
Indeed, and Allah knows best, that the reason of such differences in methodology is not having a single understanding of Islam. To be specific, it is not having a single methodology of understanding the verses of the Qur'an and the texts of Hadeeth and in their practical application. Indeed this dilemma is not limited to the Bangsamoro but throughout the whole Ummah.
We have clearly pointed our in the previous issues of our column that the correct Islamic methodology is returning to the Qur'an and Sunnah built upon the understanding of the Sahabah and those who exactly followed their ways. Anyone who has corrections, comments or questions regarding this methodology should feel free to voice their view in the forum section of this website.
Qur'an and Hadeeth upon the Understanding of the Sahabah
Allah the Most High the Majestic says:
“And whoever contradicts and opposes the Messenger ( Muhammad sallallahu alaihi wa sallam) after the right path has been shown to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination![2]
Al-Hafidh Ibn Kathir says in his tafsir of this Ayah:
(And whoever contradicts and opposes the Messenger) refers to whoever intentionally takes a path other than the path of the Law revealed to the Messenger of Allah, after the truth has been made clear, apparent and plain to him. (And follows other than the believers’ way) refers to a type of conduct that is closely related to contradicting the Messenger. This contradiction could be in the form of contradicting a text (from the Qur'an and Sunnah) or contradicting what the Ummah of Muhammad has agreed on. The Ummah of Muhammad is immune from error when they all agree on something, a miracle that serves to increase their honor, due to the greatness of their Prophet.
The first and the best of this Ummah were the Sahabah then those who followed them, then those who followed them. The Prophet, sallallahu alaihi wa sallam said:
“The best of people are my generation, then those who succeed them, then those who succeed them”[3]
The Messenger of Allah said:
"The Jews have split and divided into seventy-one sects and the Christians have split and divided into seventy-two sects and my Ummah would split into seventy-three. All of these sects will be in the fire except one." They said, "And which one is this O Messenger of Allah?" He said: "The Jamaa'ah".[4]
Shaikh Muhammad Naasiruddeen al-Albaani rahimahullah says about this hadeeth:
This is the most popular narration if this hadeeth and it is an authentic narration. In another narrations which explains this one, the Messenger of Allah when asked about the group that would be saved, said:
"The one that adheres to what I and my Companions adhere to.[5]
A point must be made here relating to the words of the Messenger of Allah, "…and my Companions". It is clear that, had the Messenger of Allah limited himself to saying, "What I am adhering to." It would have been sufficient as an answer. Due to great wisdom, however he went further and added:"…and my Companions".
The wisdom behind this is that the Companions of the Messenger of Allah were all upon true guidance from their Lord. They learnt the Revelation which was sent down upon the heart of the Prophet, fresh and pure, just as it was revealed and before its meanings were corrupted by foreign elements and vain desires which captured the hearts of some of those who came after them. This corruption is evident in the emergence of views and thoughts contradictory to that of the Companions of the Messenger of Allah. This is why he mentioned the Companions and mentioned them along with what he was upon; for he knew that they would be true followers of him.[6]
A Practical Example: The Ruling on Intoxicants
There are four verses of the Qur'an dealing with intoxicants.
"And from the fruits of date-palms and grapes, you derive strong drinks and a goodly provision. Verily therein indeed is a sign for all people who have wisdom".[7] "They ask you (O Muhammad) concerning alcoholic drinks and gambling. Say: "In them there is a great sin and (some) benefit for men, but the sin of them is greater than the benefit." [8] "O you who believe! Approach not as-Salat (Prayer) when you are in a drunken state until you know (the meaning) of what you utter".[9] "O you who believe! Intoxicants (all kind of alcoholic drinks [and by extension anything that intoxicates and makes a person loose sense like drugs]), gambling, al Ansab[10], and al-Azlam (arrows for seeking luck or decision) are an abomination of Shaitan's (Satan) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful." [11]
These verses tell us about what the Qur'an says about intoxicants. The first verse describes the sources of intoxicants and it does not indicate any prohibition while the last verse is clear in its prohibition. This is the proper understanding of these verses: that the prohibition of intoxicants is gradual. It was somehow discourage first by mentioning its harm and some benefits then came the prohibition of consuming it when approaching prayer, until it was finally prohibited.
Some deranged individual understood these verses to be the other way around. That it was prohibited first and when the Imaan (faith) of the Muslims became strong then they were ultimately allowed drinking it. These people believe that the Shari'ah (Law) of Allah is only applicable to the common masses who haven’t reached a certain status. They claim that a status can be achieved on which the Shari'ah would not be applicable to them anymore. This idea is not uncommon in some Muslim mystics or Sufis. How do we then properly understand these verses? How do we know which verses came first and which one abrogate the other? This can only be known by those who experience themselves the revelation of these verses (i.e. the Sahabah/Companions of the Messenger of Allah).
Imam Ahmad[12] recorded that Abu Hurairah said,
"There were three stages to prohibiting Khamr (Intoxicants). When the Messenger of Allah migrated to Al-Madinah, the people were consuming alcohol and gambling, so they asked the Messenger of Allah about these things, Allah revealed,
"They ask you about alcoholic drink and gambling. Say: "In them is a great sin and (some) benefit for men."
Until the end of the verse, The people said, "They (intoxicants and gambling) were not prohibited for us. Allah only said, "In them is a great sin and (some) benefit."
So they went on drinking Khamr until one day, one of the emigrants (Muhaajir: a Muslim who migrated from Makkah to Madinah), lead his companions in the Maghrib prayer and mixed up the verses in his recitation. Thereafter, Allah sent down a tougher statement,
"O you who believe! Approach not the Salah (the prayer) when you are in a drunken state until you now (the meaning) of what you utter."
Then people would drink before the time of the prayer so that they would attend the prayer while sober. A firmer verse was later revealed,
"O you who believe! Khamr, Maysir, Ansab and Azlam are an abomination of Shaitan's handiwork. So avoid that in order that you may be successful."
So they said, 'We abstained, O Lord'.[13]
It was Abu Hurairah, a Companion of the Messenger of Allah who explained these verses. Without the understanding of the Companions those who play with the verses Qur'an and Hadeeth that are possible to multiple interpretations would have succeeded. That is why the understanding of the Companions is indispensable for us to understand and apply Islam properly.
Enter Islam Completely
This kind of understanding and methodology must be applied in all aspects of Islam and not just in understanding the verses of alcohol. This should be applied in belief, in Ibaadah (worship), every day life, methodology of da'wah and rectification of the society. There are so many examples of this methodology which requires a complete separate discussion. Allah says in the Qur'an:
"O you who believe! Enter perfectly in Islam"[14]
This believing and implementing the Qur'an Sunnah upon the understanding of the Sahabah must be executed in all spheres of life. Those who want to make changes in Bangsamoro must take into consideration that Allah knew their predicaments and because of His Mercy has already sent solutions to it long before it happened. This solution is Islam and the methodology is also returning to the Qur'an and Sunnah built upon the understanding of the Sahabah as proven by numerous verses from the Qur'an and hadeeth. Imam Maalik rahimahullah says something similar to this: That which rectifies the first part of Ummah will rectify the last part of it." The First part of this Ummah was the Sahabah and their followers. It was by adhering to the Qur'an and Sunnah that they were rectified.
And we commonly hear people say that Islam is the complete way of life but how complete is it in their life is another matter altogether! Individuals and organizations that hopes for the rectification of Bangsamoro must think and contemplate upon the methodology by which he/she/they traversed. We see people calling to Allah and His Messenger and yet they fail to practice it themselves. Thus they make Halaal what Allah made Haraam and vice versa! Further, those who are in the 'Islamic' side seek to interpret Islam with their own methodology so much so that some of their practices are virtually alien to Islam. Thus in actuality they go against the Qur'an and Sunnah! Thus like those who are on the secular side they make Halaal what Allah made Haraam and vice versa! It is with obedience to Allah that success is granted. Think about this O Muslims, O Bangsamoro: Who can grant success except Allah?
This understanding and methodology is the not the creation of this writer or our contemporary scholars. In fact this methodology is present since the beginning of Islam as the Qura'nic verses quoted above proves as well as the narrations coming from the Messenger of Allah regarding his companions and those who followed their ways. Numerous scholars of generation to generation since the beginning until present have spoken about this methodology. Perhaps this particular point requires another discussion in the future insha-Allah.
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[1] See www.fatwa-online.com
[2] Surah An-Nisaa’ 4:115
[3] It is related by Bukharee (English Trans. Volume 5 Hadeeth 2 and 3) and Muslim.
[4] Related by at-Tirmidhee (no.2641). It was declared to be authentic by Shaykh al-Albaani in Silsilatul-Ahaadeethis-Saheehah (no.1348).
[5] Related by al-Hathamee in Majma'uz-Zawaa'id (1/189). It was declared to be authentic by Shaykh al-Albaani in Saheehul-Jaami' (52/9).
[6] The Present State of the Ummah by Shaykh Muhammad Naasiruddeen al-Albaani. Available in www.troid.org entitled "The Sacred Salafi Methodology".
[7] Soorah an-Nahl 16:67
[8] Soorah al-Baqarah 2:219
[9] Soorah an-Nisaa' 4:43
[10] Sacrificing animals to other than Allah.
[11] Soorah al-Maa'idah 5: 90
[12] Musnad of Imam Ahmad Volume 2:351
[13] There are so many hadeeth relating to this incident. See Tafsir Ibn Kathir English translation on Soorah al Maa'idah 5:90 for a detailed discussion. Volume 3 pages 254-264. Published by Darussalam.
[14] Soorah al-Baqarah 2:208
Friday, February 24, 2006
Moro Unity I: Islam – the Basis of Bangsamoro Unity
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Welcome
Ahlan wa Sahlan.
Assalamu alaikum warahmatullahi wa barakatuh.
Ahlan wa Sahlan, Welcome to my Blog. Ahlan came from the word 'Ahl' which means 'family' and Sahlan came from the word 'sahl' which means 'ease'. Thus, Ahlan wa sahlan, although translated into English as 'welcome' carries a deeper and more personal meaning in Arabic: You are welcome as though you are a family (Enjoy the ease of being a family member).
Albangsamori means somebody from the Moroland. Moroland is located in Mindanao, Southern part of Philippines.
This Blog would contain my articles past, present and insha-Allah in the future.
Assalamu alaikum warahmatullahi wa barakatuh.
Ahlan wa Sahlan, Welcome to my Blog. Ahlan came from the word 'Ahl' which means 'family' and Sahlan came from the word 'sahl' which means 'ease'. Thus, Ahlan wa sahlan, although translated into English as 'welcome' carries a deeper and more personal meaning in Arabic: You are welcome as though you are a family (Enjoy the ease of being a family member).
Albangsamori means somebody from the Moroland. Moroland is located in Mindanao, Southern part of Philippines.
This Blog would contain my articles past, present and insha-Allah in the future.
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