Reasons Why Madh-habs Differ Part I

An Unfinished Masjid in Baghdaad

The Reasons for the Difference of Opinions of the Fuqahaa

All praise is due to Allaah. May the peace and blessings of Allaah be upon the Messenger of Allaah.

Although Allaah decreed that unity of this Ummah is not possible, nevertheless it is obligatory to unite upon the rope of Allaah and it was prohibited to divide. In fact in several places in the Qur’aan, we are told that those who came before us were destroyed because they divided themselves and we are commanded not to imitate them. Not all differences of opinion should cause splitting and division (and consequently fighting and declaring Jihaad against one another!). Scholars elucidated that those differences in matters where ijtihaad is allowed, differing of opinions should not affect the hearts and cause hatred and enmity.

During the time of the Prophet صل الله عليه وسلم all matters were referred to him as per Qur’aanic instructions, O you who believe if you in disagreement over something refer it back to Allaah and His Messenger. (4:59)

Once when the Prophet صل الله عليه وسلم sent a group of Companions on a mission to Banu Quraydha, he ordered them not to pray Asr until they reach it. So when time of Asr came, some of the companions prayed, thinking that what the Prophet meant to say was to hasten their travel so as to reach it even before Asr prayer. Other group of companions obeyed the Prophet literally and prayed the Asr prayer in Banu Quraydha although it had passed already beyond its time. After this incident they consulted the Prophet صل الله عليه وسلم and he did not say anything against both groups. So during the time of the Prophet صل الله عليه وسلم the difference of opinion between the Sahaabah were resolved due to the intervention of the Prophet صل الله عليه وسلم himself.

Later during the time of the righteous caliphates difference of opinions amongst the Sahaabah were resolved under the decision of the Caliphs. One example is the compilation of the Qur’aan into a single book. Although, initially Abu Bakr refused the idea, his decision to undergo such task was one of the major decisions he made in his caliphate. Hence the decision of the Muslim Khaleefa is binding upon the Muslims as long as it is in accordance with the Sharee’ah. Even though it is binding upon the Khaleefa to do consultation (shoora), he is not bound by such. Example of this is the war of apostasy when some companions were of the opinion that war cannot be declared on those who don’t pay Zakaah. Yet Abu Bakr’s decision, as the Khaleefa, was binding upon them and they have to follow.

All of the above examples can be understood from the Qur’aanic verse: O you who believe, Obey Allah and Obey the Messenger, and those who are in authority (4:59)” the Khaleefa being the authority here that must obeyed – obedience that is bound to and must not contradict, the Qur’aan and Sunnah.

When the Islaamic Empire spread to the corners of the east and the west, several scholars from amongst the Sahaabah settled in different areas of the Muslim world at that time. Consequently, they carried only with them knowledge of Qur’aan and Sunnah that are known to them. Having settled in these areas, students began to gather around them and take knowledge from them. Hence several ‘schools’ evolved in these areas. Since we cannot say that a single Sahaabi knows everything about the details of Qur’aan and Sunnah in their totality, therefore, it can be said that not a single group from amongst these ‘schools’ have all the knowledge pertaining to Islam. These Sahaabah had with them a number of students who continued to practice Islam and teach it to the next generation according to how they learned it from their teachers and so on and so forth. This went on until the time of the great Imaams like Abu Haneefah, Imaam Maalik, Imaam Ash-Shaafi’ee and Imaan Ahmad and other Imaams less famous than them. Although even at this period, students of hadeeth travel to different places in the empire suffering untold hardships in order to gather the hadeeth of the Prophets, and gigantic collections of hadeeth have already been existent such as the Muwatta of Imaam Maalik and the Musnad of Imaam Ahmad, the golden age of hadeeth has yet to begun in the time of Imaam Bukhari, Imaam Muslim and the rest of the collectors of the Kutub as Sunan.

Therefore, what can be said at this point in time (the time of the Imaams of Madhhabs) is that Islaamic knowledge got scattered in the vast empire and the perfection of collection of hadeeth is yet to come. Thus, difference of rulings amongst the great Imaams of Fiqh occurred in light of these circumstances. Furthermore, after the Khulafaa ar Rashideen, Khilaafa came into the hands of less deserving people and less knowledgeable in the Sharee’ah. Ideally the Khaleefa should be knowledgeable of Islaamic issues so that he can save the Ummah from splitting due to differences in opinion.

Details of the processes of differences of opinions falls generally into the presence of evidence available, evaluation of such evidence as to its acceptability, Fiqh principles formulated by the Imaams, and natural tendency to differ of human understanding.

As we have narrated above, the expansion of the Islaamic borders causes knowledgeable Sahaabahs to dispersed and settled into these areas. Therefore not all evidence pertaining to a single issue is available for the scholars of a particular area. Alternatively, the evidence might be present but a scholar might not be able to retrieve it from memory once he made a decision.

Sociopolitical factors such as the shifting of the capital by the Caliphs to different regions away from Madeenah cause uneven distribution of ‘knowledge’ in terms of number of the Sahaabah living in an area. Naturally the more the Sahaabah is living in an area, the more the hadeeth of the Prophet صل الله عليه وسلم can be retrieved. Consequently some ‘schools’ relied more on Qiyaas than others in their rulings.

Moreover, even if the evidences are present, but differences as to its acceptability as proof in the Sharee’ah also caused difference of opinions. This is particularly true when there is a difference of opinion concerning a given narrator of a hadeeth in the Isnaad whether he is acceptable or not. This would make a hadeeth Sahih or Da’eef depending on the how a scholar evaluates a certain narrator and the conditions he sets for the acceptability of hadeeth. Thus an evidence of one scholar might not be evidence to another. Imaam Ahmad ibn Hanbal calls a hadeeth da’eef while in reality they are actually Hasan in the definition of other scholars.

The issue of abrogation also comes to mind. An evidence might be present but an abrogating text might have had escaped a scholar. Or some heavier evidence exists in contradiction to evidence held by a scholar, thereby making his evidence Shaadh (odd narrations opposing stronger narrations).





to be continued...

Usool at Tafseer Chapter 9

(A Masjid in Fresno California)

Usool at Tafseer
The Methodology of Qur’aanic Explanation
Summary

Chapter 9 Dialects and Recitations

Of all the dialects in the Arabian Peninsula, the Qurayshee dialect became the most respected of all for the following basic reasons:

1. The spiritual centers of the Arabs are in their lands
2. In Hajj season they provide siqaayah to pilgrims
3. Makkah is located in junction of trade routes

SAB’AH AHRUF (THE SEVEN FORMS/dialects)

Ahruf of well known tribes

Qurasyh
Huthayl
Thaqeef
Hawaazin
Kinaanah
Tameem
Yemen

Jibreel was instructed to recite the verses that he brought in seven forms corresponding to the dialects of the major tribes. The various forms represented the various ways in which the same word with the same meaning might be said according to the various dialects. The Prophet صل الله عليه وسلم said:

“Jibreel recited (the Qur’aan) to me in one form, and after I had revised it I asked him to recite some more, which he did, until he completed seven forms.”[1]

Not all companions are aware of this. Once Umar heard Hishaam ibn Hakeem reciting Soorah al Furqan in salaah. Noticing that Hishaam is reciting it differently from the way which the Prophet صل الله عليه وسلم taught him, he wanted to jump on him but he restrained himself. He grabbed him by the neck of his cloak after finishing prayer and asked him who taught him this Soorah. Hishaam replied that it was the Prophet صل الله عليه وسلم himself. Umar accused Hishaam of lying for he was sure that the Prophet صل الله عليه وسلم taught him a different way. So he dragged him to the Prophet صل الله عليه وسلم and related what happened. Thereupon the Prophet asked both men to recite Soorah al Furqan to him, confirming both recitations by reciting, “It was revealed in this way” Then the Prophet صل الله عليه وسلم said,

This Qur’aan has been revealed in seven forms, so recite whichever is easiest for you[2].

Ibn ‘Abdul Barr however said that interpreting the seven forms as meaning seven tribal dialect is flawed since Umar and Hishaam were both from the Qurayshee tribe. He opined it as meaning seven facets of harmonious meanings conveyed by varying words (synonyms perhaps). Ibn Hajr offered the opinion that the two interpretations are not mutually contradictory. It may be that the variations consist of differing words for the same meanings and that the variations are from the dialects of seven Arabic tribes.

Ibn Qutaybah’s different interpretation

1. Variations in vowel markings while the letters and meaning are unchanged.
2. variations in the form of a verb
3. Variations in dots and letters
4. Variations due to substitution of one letter for another that is pronounced from a nearby location in the mouth or throat
5. Variation due to the transposition of words in a phrase
6. Variation due to addition or subtractions of letters or words
7. Variation due to the use of synonyms in place of another

Ar Razee: The variation of Language does not go outside seven aspects

1. Variations of nouns between singular, dual and plural and between masculine and feminine
2. Variation in verb tenses
3. Variation in I’raab
4. Addition and deletion of letters
5. Flipped word order
6. Substitution of one word for another
7. Variation in pronunciation

Ibn Hajr pointed out that there is considerable overlap between all these various explanations.

Significance of the Seven Forms

1. Played a vital role in actual preservation of Qur’aan (by ease of recitation and memorization: memorized by lots of people)
2. Played a key role in the accurate compilation of the Qur’aan (by lots of people who memorized it)

The Dialect of the Quraysh

The Qur’aan continued to be read according to seven forms until midway through Caliph ‘Uthmaan’s rule. After having problems in the provinces where some Arabs were boasting about the superiority of their dialects and some non Arabs new converts having problems with reading that changes the meaning of the Qur’aan, with the approval of all the sahaabah he decided to make an official copy of the Qur’aan according to the Qurayshee dialect and sent copies and official reciters to these provinces. All unofficial copies were destroyed and readings in different dialects were dropped and began to be read in only one dialect – this has what become our Qur’aan today recited and written according to the Quraysh dialect. Remember that the Sahaabah were given a choice to recite the Qur’aan in any seven forms. Discontinuance of one form does not in anyway represent a loss or any part of the Qur’aan. All these are with the unanimous approval of all the Sahaabah who would not allow any loss of even the smallest part of the Qur’aan[3].

QIRAA’AAT (RECITATIONS)

Qiraa’aat is a method of pronunciation used in the recitation of the Qur’aan. The Sahaabah Ubayy ibn Ka’ab, ‘Ali ibn Abee Taalib, Zayd ibn Thaabit, Ibn Mas’ood, Aboo ad-Dardaa’, and Aboo Moosa al-Ash’aree were most noted for their recitations. They recited the Qur’aan to the Prophet صل الله عليه وسلم or in his presence and received his approval.

These Sahaabah dispersed throughout the Islaamic lands and had students under them who learned their recitations. In due time centers of Qur’aanic recitation developed in Madeenah, Makkah, Koofah, Basrah, and ash-Shaam.

10 best preserved Qira-aats from:

1. Aboo ‘Amr ibn al Aas 2. Ibn Katheer (a tabi’ee) 3. Naafi’ 4. Ibn ‘Aamir
5. ‘Aasim 6. Hamzah 7. Al Kisaa’ee 8. Aboo Ja’far 9. Ya’qoob 10. Khalaf

Conditions for Qiraa to be Saheeh

1. Authenticity of Narration
Unbroken chain of narrators
Narrators were known to be righteous
Known to possess good memories
Mutawaatir
2. The recitation variations match known Arabic grammatical constructions
3. Coincides with the script of Uthmaan

TAJWEED (PROPER QUR’AANIC RECITATION)

Great stress was placed on the recitation of the Qur’aan. The Prophet صل الله عليه وسلم encouraged us to read all of it once per month but not less than seven days. Scholars of Islaam has formulated rules of recitation based on the authentic recitations. These rules form the basic science of Arabic phonetics. Tajweed is defined as the articulation of each Arabic sound correctly and distinctly and the pronunciation of each consonant, vowel, word and sentence according to the standard Arabic spoken by the Prophet’s generation.

[1] Bukhari
[2] Bukhari
[3] (The seven forms were necessary for the actual preservation and accurate compilation of the Qur’aan but a single form is sufficient for the Muslims to guide them in this life.)

Q and A 5 Islamic Beliefs

(A Mosque in China)

Islamic studies Academy
Study Questions
Q and A Part 5

1. Explain the ruling regarding wearing a bracelet in the case where it is medically established that wearing a bracelet will cure a particular illness.

If it is established medically that wearing a bracelet will cure a particular illness then the matter falls into two issues:

If the wearer believes that the bracelet is independent of Allaah as a cause of cure then this is shirk.

If the wearer believes that it is Allaah who is ultimately gives the cure and the bracelet is only a means for the cure then this is not dissimilar to taking pills to cure particular illness.

2. What were the last words of Prophet Abraham before being thrown into the fire?

Hasbiyallaah wa ni’mal wakeel. Allaah is sufficient for me and He is the Best Disposer of affairs.

3. Mention the Islaamic ruling found in hadeeth texts regarding Qur’aanic talismans.

As for using the Qur’aan like a charm or amulet by wearing or carrying Qur’aanic verses on chains or in pouches to ward off evil or to bring good fortune, there is little difference between such practices and those of the pagans. Neither the Prophet صل الله عليه وسلم nor his companions used the Qur’aan in this fashion, and the Prophet صل الله عليه وسلم said. “Whoever innovates in Islaam something which does not belong to it will have it rejected.” [1]

4. Discuss the reason for the Prophetic instruction: “There shall not remain any necklace of bowstring or any other kind of necklace round the necks of camels except that it be cut off.”

They believed that it repelled evil eye from the camel. That is a false belief because attachment of a cause to something which is not a legal or natural cause is shirk. Because a cause has been assigned to something which Allaah has not assigned either by ruling or by Qadar. As a consequence the Prophet صل الله عليه وسلم ordered that all such necklaces be cut and removed.

5. Explain the ruling concerning ‘ruqaa’ in the hadeeth: “Ruqaaa, tamaa’im and tiwalah are all shirk.”

This refers to ruqaa which contains shirk because the Prophet صل الله عليه وسلم approved Qur’aanic ruqaa saying, with regard to Soorah al Faatihah, “What made you know that it is a ruqyah? (Sahih Muslim). ‘Awf ibn Maalik al-Ashja’ee related that they used to do ruqaa in the pre-Islaamic days so they asked: O Messenger of Allah, what is your opinion about it? He replied: “Present your ruqaa to me. For there is no harm in ruqaa which is free from shirk.” (Sahih Muslim). As-Suyootee said: for a Ruqyah to be legal it must meet three conditions:
a. It must be done using Allaah’s words, names or attributes
b. It should be said in Arabic (another language is acceptable as long as it is intelligible).
c. There must accompany it belief that the ruqyah by itself can do nothing. It is dependent on the Divine Decree.

6. How does the evil eye work and what are its two types and what were the prescribed prophetic treatments?

The evil eye work through the agency of the jinn.
Its two types are:
i. Evil eye of humans
ii. Evil eye of Jinns
Treatments
i. Recitation of Soorah al Falaq which contains the seeking of refuge from jealousy.
ii. Drinking truffle water. The Prophet صل الله عليه وسلم was reported by Sa’eed ibn Zayd to have said: “Truffles are a for of manna and their water is a cure for the evil eye” (Bukhari)
iii. Bathing. The Prophet صل الله عليه وسلم recommended bathing with water used by the person suspected to be the source of the evil eye. Ibn Abbaas quoted the Allaah’s Messenger as saying: “If you are asked to take a bath [as a cure] for the evil eye, do it”. (Sahih Muslim).

7. Why did the Prophet صل الله عليه وسلم tell Ruwayfee’ that he disowned anyone who braided their beards?

Because it was believed that braided beards can repel the evil eye. Also, braided beard was worn due to pride and haughtiness.

8. Explain the reason why the Prophet صل الله عليه وسلم forbade cleaning one’s behind with animal dung and bones.

Animal bones are food for our brothers, the (believing) Jinn. Their dung are fodder for their animals. In the case of dung, which is in of itself not Taahir, what is not pure cannot be used for purification.

9. Is seeking blessings from the Qur’aan shirk? Explain why or why not.

There are two kinds of Barakah[2]: 1) the Barakah of the Dhaat (physical essence) [such as the physical parts of the Prophets and Messengers] and the Barakah of Righteous Actions.

The barakah of physical essence was cut off after the death of the Messenger except what remains of his physical essence after his death (e.g. hair). The barakah of physical essence of the Prophet صل الله عليه وسلم can only be obtained if one is upon what they called to (Tawheed and Obedience), and who guide themselves by their righteous actions and who adhere to their commands. The presence of the Prophet صل الله عليه وسلم in the battle of Uhud did not benefit the companions due to disobedience of some of them.

The Barakah of Righteous Actions and Following the Messenger. Every Muslim has barakah of action within him to the same extent that he follows the commands and prohibitions of Allaah.
Seeking blessings from the Qur’aan is from the second type, which is getting blessings from it by reading it and implementing it in our lives. Reading it brings blessings because it contains guidance and mercy. It’s every letter contains blessings because reading every letter from it contains rewards.

10. Discuss the Islaamic ruling concerning the rock in the Dome of the Rock (In Palestine).

It doesn’t have any religious significance. People claim that from it the Prophet صل الله عليه وسلم ascended into the heavens. It is housed in a structure with a golden dome called the Dome of the Rock. The building was built around the rock in such a way as to give illusion that it is suspended in the air, in support of the fable that it tried to follow the Prophet صل الله عليه وسلم as he ascended in the Mi’raaj, but was instructed to stay behind on earth.

11. Explain whether kissing the Yemeni corner of the Ka’bah is permissible or not.

The Sunnah is touching the Yemeni corner, not kissing it. Kissing it is bid’ah.

12. What is the ruling concerning animal sacrifice for other than Allaah?

It is major shirk

13. Discuss the meaning of the word “co-wife” in the following verse from al-booseeree’s ode, “Indeed the world and its co-wife are from your generosity,” and explain the significance of the ode in general.

The ‘Co-wife” here means the life of the hereafter. It means that the life of this world and the hereafter are from the generosity of the Prophet صل الله عليه وسلم. The significance of the ode is attributing to the Prophet صل الله عليه وسلم characteristics and attributes that belong only to Allah such as generosity of worldly life and after life and attributing knowledge of the preserved tablet as only a part of the Prophet صل الله عليه وسلم knowledge thereby leaving nothing for Allaah.

14. Identify three legal forms of sacrifice in Islam.

Hajj which is obligatory
Eid al Adha which is recommended
Aqeeqah also recommended

15. How did the Prophet صل الله عليه وسلم explain that a person may curse his own parents?

A man curses another man’s parents and in turn, that man curses back his parents. He initiated this cursing which led to the cursing of his parents. In effect he cursed his own parents.

16. What is the general ruling governing innovation in religion and in life?

As far as religion (worship) is concerned, everything is forbidden unless there is a text from the Sharee’ah that supports it.
Concerning worldly life, everything is allowed unless there is a text in the Sharee’ah that forbids it.

17. Define Nathri (vow) in the Sharee’ah and mention the ruling concerning them.

Linguistically it means “obligation” or “promise”.
Legally it means “obliging oneself to do something for the sake of Allaah which was not already obligatory”.

If the vow were for something already obligatory, it would become doubly obligatory, from the perspective of the vow and from the perspective of the law. The consequence is expiation if the vow was not fulfilled.

18. Briefly explain the difference between a vow of disobedience and a vow to other than Allaah.

Vow of disobedience is a vow that involves something that is not accordance with Allaah’s laws and should not be fulfilled, but it requires expiation.

Vow to other than Allaah is shirk. Fulfillments of vows were commanded by Allaah, and all that Allaah commands are necessarily worship. Further, Allaah praised those who fulfill their vows and promises them rewards. If Allaah promises rewards or praise the doer of such action, it also means that it is an act of worship. Hence making vows are actions of worship. Making vow to other Allaah is therefore shirk.

19. Identify what the Prophet صل الله عليه وسلم instructed if someone makes an oath to do something and then finds something better.

The Prophet صل الله عليه وسلم said: “… And if you take an oath and later find something better, then do what is better and make expiation for your oath.”[3]

20. What is the expiation of an unfulfilled vow?

Expiation of unfulfilled vows is the same as with oaths, namely:
i. Feeding ten poor persons according to the average of what you feed your family
ii. Clothing them
iii. Freeing a slave
iv. If unable, then fasting for three days

21. Discuss whether humans can control the Jinn or not

No humans cannot control the Jinns due to the prayer of Prophet Sulaymaan “O my Lord, forgive me and bestow on me a kingdom not allowed to anyone after me,” (38:35)

The Prophet صل الله عليه وسلم said: “Indeed an Ifreet among the Jinn spat on me last night trying to break my prayer. However, Allaah let me overpower him and I wanted to tie him to one of the columns in the mosque so that you all could see him in the morning. Then I remembered my brother Sulaymaan’s prayer: (The above verse)

22. What does the fact that the Prophet صل الله عليه وسلم taught that refuge should be sought in Allaah’s Perfect Words indicate?

It indicates that the Qur’aan is not created. Because we cannot seek refuge in something that is created for that would be shirk.

Abu Khalid
[1] Bukhari
[2] The understanding of Tabarruk with Ahlus Sunnah by Salah bin Abdul Aziz bin Muhammad Aal ash Shaikh. www.salafipunlications.com
[3] Bukhari

Q and A 4

Islamic studies Academy
Study Questions

From the Book "A Commentary of The Book of Monotheism"

of Dr. Bilal Philips
Question 4

1. Where was Muhammad ibn ‘Abdul Wahhaab born and where did he study?

He was born in the city of al-‘Uyaynah, seventy kilometers northwest of Riyadh, currently the capital of Saudi Arabia. He acquired his primary education from his father and by the age of ten he had memorized the Qur’an by heart. He later proceeded to Madeenah to study under ‘Abdullah ibn Ibraaheem an-Najdee and Muhammad Hayaat Sindee (Teacher of Shah Waliullah Dihlawi). He also spent much time studying the works of Ibn Taymiyyah. Afterwards he went to Iraq and spent four years in Basrah in a village called al-Majmoo’ah where he preach against innovations and pagan tendencies without success. There is an anonymous account that he spent five years in Baghdad. He then went to Kurdistan for a year, two years in Hamadhan after which he went to Isfahan in Iran where he studied Sufism for four years before journeying to Qumm.

2. What was his most ambitious project in al Uyaynah?

After marrying al-Jawharah, the daughter of the governor of al-‘Uyaynah, ‘Uthmaan ibn Mu’ammar, he embarked on a program to free al-‘Uyaynah from the numerous tombs, caves, and trees, etc., which were worshipped in that area. The most ambitious project was the demolition of the tomb of Zayd ibn al-Khattaab, a Companion of the Prophet صل الله عليه وسلم and brother of the second caliph, who had died in the battle of Yamaamah against the false prophet, Musaylamah.

3. Who in Muhammad ibn Abdul Wahhaab’s family were initially opposed to his teachings?

Brother who wrote treaties against him

4. Discuss briefly the main doctrine of Muhammad ibn ‘Abdul Wahhaab.

His main doctrine is the implementation of all the aspects of Tawheed in the society according to the Qur’an and Sunnah as it was understood by the Sahaabah. There are so many allegations against him and subsequently against his so called followers the 'Wahabi'. They weren't following him as having initiated some form of new sect in Islaam. If one were to read his books, never mind studying it in detail but by just quickly browsing the chapters and the evidences presented, one would find only quotations from the Qur'aan, Hadeeth and the sayings of the Scholars foremost among them are the Companions of the Messenger. This current book is a prime example of this.

He was slandered in his lifetime and even until today by those whom their unislamic beliefs he sought to rectify such as grave and saint worship. Today this slandering was picked up by non Muslims who are enemies of Islaam because if one were to examine objectively according to the Qur'aan and Sunnah, which country still follows (the Qur'aan and Sunnah) by the majority of the People and still adamant to the attacks of Western Civilization (that are degenerative and contrary to Islaam not the ones that are confirmed by Islaam such as the pursuit of science etc.) is still the place where his da'wah took roots. Further, the enemies of Islaam, in their usual divide and rule tactic, needed to alienate the followers of Qur'aan and pure Sunnah from the rest of their brothers in the Ummah.

Any sincere and truthful student of knowledge would first see the material and then pass judgment. If one were to say that Shakespeare doesn't have any literary skills, another person may well ask if the accuser had already read Hamlet or the Twelfth Night. Or in our local scene, what would you think if a person said that Rizal didn't know anything concerning 19th century Philippine socio-political issues ? Wouldn't an average person tell him to read first Noli Me Tangere or El Filibusterismo? Similarly, we say, before hurling to Ibn Abdul Wahhab anything, won't you read first Kitaab at Tawheed and see for your self if benefits you or not?

5. Identify the focus of the early books written on Tawheed and explain why.

Early books on Tawheed focus on Tawheed al Asmaa’ was Sifaat (names and attributes of Allah) because when Islam spread to areas that have well-established religious traditions, some converts brought aspects of their previous religions, which are confused concerning the nature of God, into Islaam and they tried to voice them out in Islaamic terminology. Issues of grave worship or intercession were not debated then because the inherited legacy of proper worship pf Allaah from the first generations was still quite strong.

6. Explain why the latter books focused on Tawheed of worship.

Cloaked in Islaamic terminology, foreign ideas of mysticism found their way into the Ummah in the later generations. The Mongol invasion further corrupted this situation where many innovations and pagan traditions were introduced at the hand of the Mongols who later converted to Islam. Subsequently, scholars of this generation focused in their writings in the field of theology on issues regarding Tawheed al-‘Ibaadah.

7. Why were Jinns and humans created to worship Allah?

The goal of worship is primarily to keep them conscious of Allah. Allaah said: “Establish prayer in order to remember me” (20:14). The reason being that when they are conscious of Allaah, they obey Him and when they forget Him they disobey Him.

8. Briefly discuss the three basic reasons for Allah sending prophets and messengers.

a. Establishing evidence against humankind that the purpose of their creation was conveyed to them[1].

b. A mercy from Allaah whereby the scriptures were explained and demonstrated. Human beings and the Jinn were neither left to follow their innate, divinely inspired knowledge of right and wrong[2].

c. Clarification of the path leading to Allaah. Because human beings do not know the details of what is obligatory on them regarding Allaah except by way of the prophets.[3]

9. Discuss why worship of Allah requires rejection of false gods along with it.

Because this is what the Shahaadah means and requires of us. ‘Lailaha’ is negating all form of worship to deities; ‘Illallaah’ is affirming that worship is for Allaah alone. This is also what the text of the Sharee’ah requires,

“And indeed I have sent among every nation a messenger (proclaiming): “Worship Allaah alone, and avoid the worship of false gods.” (16:36)

Belief in Allaah is invalidated if others are worshipped along with Him.

10. What are the two types of divine decree mentioned in the verse: “And your Lord decreed that you only worship Him…?

a. Qadaa shar’ee or Legal Decree. This degree may occur from the one for whom ot was decreed or it may not, and it involves only what is pleasing to Allaah. For example, the Almighty said: “Your Lord has decreed that you only worship Him…” (17:23) Decree here means “to make a law” or “to instruct”, etc.

b. Qadaa kawnee or the Creational decree. This decree must occur, and it involves what Allaah loves and what He does not love. For example, the Almighty said”

“I decreed for the Children of Israel in the Book that they will corrupt the land twice…”

The decree here is creational, because Allaah does not legalize corruption in the earth nor does He love it.

11. Clarify how Allah can decree in creation that He does not love.

What is loved may be loved for itself or for factors beyond itself. What is loved for other than itself maybe itself disliked, but it is loved because of some wisdom or benefit to be gained from it. It is therefore loved form one perspective and disliked from another.

It is similar to a sick person who will take the most horrible tasting, revolting-looking, foul-smelling medicine without any hesitation as long as there is a chance for him to be cured by it. Similarly, injections, surgical operations, chemotherapy, etc., they may all be disliked form one perspective while being loved from another.

12. What does the mention of duty to parents after the decree to worship Allah “And your Lord has decreed that you worship Him alone and that you be dutiful to your parents…”indicate?

It indicates that the most important right following Allaah’s right is that of the parents. Great stress is placed on the duty to parents because it is the final link holding the family together. If it breaks, the most basic building block of society crumbles.

13. When may a woman be alone with her brother-in-law?

The in-law of the wife is death itself.

14. Identify three reasons why a person may be killed in Islam.

a. A married fornicator

b. A life for a life

c. The deserter of the religion who splits the community

15. What does “straight path” in the verse: “Indeed this is My straight path so follow it and don not follow other paths…” mean?

The Straight Path is the religion of Islam.

16. Identify the right of Allah on His slaves and their right on Allah.

The right of Allah on His slaves is that they should worship Him alone without partners. Their right on Allaah is that He should not punish them if they worship Him alone without partners.

17. Mention the principle which may be deduced from the Prophet’s statement “Don’t inform them, in case they rely on it.”

Concealment of knowledge is fundamentally prohibited. Allaah curses those who hide knowledge. The Prophet صل الله عليه وسلم was reported to have said: Whoever concealed knowledge, Allaah will make him wear a bridle of fire on the Day of Judgment”. This is due to the harm resulting from concealment. However, where there is benefit in concealment, it is permissible in this case. In order to avoid people depending on this knowledge and getting lazy with regards to righteous deeds, the Prophet صل الله عليه وسلم instructed that the knowledge of the reward be concealed.

18. Explain what “wrongdoing” in the verse “It is those who believe and do not confuse their belief with ”wrongdoing,” refers to.

It is no more that what Luqmaan said to his son: Verily shirk is the greatest wrongdoing. 31:13

19. Why does Allah refer to sin as “self oppression”?

Because the sinner oppresses himself by earning punishment.

20. Explain why Allaah described Prophet Abraham as a nation.

According to Ibn Abbas, Allaah described him as a nation because he was the only believer at that time.

21. For what reason in the hadeeth on the 70,000 did Husayn ibn Ábdir-Rahman explain that he was not praying when he saw a shooting star?

He said that so that people would not imagine that he was up praying and thereby praise him for something he did not do. His statement is not considered to be like a person who abandons a good deed out of fear of Riyaa. His statement is itself a good deed. Satanic forces may play with a person and beautify the abandonment of righteous acts. In such cases, one should go ahead and do the deed while repelling thoughts of Riyaa in his or her heart.

22. Those not treated by ruqyah of the 70,000 going to paradise without reckoning are who?

The people are those who do not ask others to treat them with ruqyah, nor do they believe in bird omens, nor do they get themselves cauterized. Instead they put their trust in their Lord.[4]

23. What does “other than that” in the verse “Indeed, Allaah does not forgive that partners should be attributed to Him, but He forgives other than that….” means?

It means sins that are less than Major Shirk

24. Identify the effect of Riyaa which creeps into worship and continues to the end.

If the origin of worship is for the sake of Allah, but Riyaa creeps into it, then this case has two subsections: a) That he repel it in which case it will not harm his worship; and b) That he continue with it, in which case it will invalidate his worship. In this case where the end of the act of worship depends on its beginnings [e.g. Salaah], the whole act of becomes invalidated. In the case where the beginning of the act of worship [is separate from its end [sawm, sadaqah, wudoo in relationship to Salaah], whatever precedes the act of Riyaa is valid, and whatever follows it is invalid.

25. Explain what one who calls to Allaah and finds the people fleeing from him should do.

Whoever calls to Allaah and finds the people fleeing from him should not despair and abandon the da’wah for the Messenger said to ‘Alee:

By Allaah! For Allaah to guide a single person by you is better for you than for you to have some red camels.[5]

If only a single person responds, it is sufficient. If no one responds, he has cleared his responsibility. The Prophet صل الله عليه وسلم described the state of some prophets on the Day of Resurrection who would come without even a single follower.

26. On whom is Da’wah an obligation?

Virtually everyone who has the ability to do it is obligated to call to Allaah. The Prophet صل الله عليه وسلم said: “Convey from me even if it be a single verse.” Anyone who knows a single verse of the Qur’an such as “Qul huwallahu ahad” is therefore obligated to share it to his shirk infested environment. This is especially true when there is a shortage of callers, when evil is prevalent and ignorance dominates; da’wah becomes fard ‘ayn on everyone according to their ability.

27. With regard to the principle that single narrations of hadeeth cannot be used to establish issues of ‘Aqeedah, the hadeeth of Muáath is proof of what?

That ahaad narration is accepted because he was sent by the Prophet صل الله عليه وسلم along with Aboo Moosa al Ash’aree to Yemen to inform them first and foremost of their Aqeedah.

28. What was the color of the flag of the Prophet صل الله عليه وسلم and what was written on it?

The color of the flag of the Prophet صل الله عليه وسلم was black and “Laailaha Illallaah Muhammad ar Rasoolullah was written on it”.

29. Identify the waseelah which Prophet Muhammad told his followers to pray for.

“It is a rank in paradise fitting for only one of Allaah’s slaves, and I hope that I may be that one”.[6]

30. Briefly explain the two main types of intercession.

31. What is the ruling on asking others to pray for us?

It is permissible if they are still alive and pious themselves.

32. Discuss the ruling on calling on Allah using our good deeds as intercession.



33. How did Christian take their monks as lords besides Allah?

By their obedience to them when they make Halaal what Allah made haram and they obey them in this; and by obedience to them when they make Haram what Allah made halaal, and they obey them in this.

34. What is the ruling on one who legalizes the unlawful and prohibits the lawful as a result of ijtihaad?

If he is qualified for Ijtihaad then he would receive a single reward for his effort although he was mistaken.

35. Why was only the complete name of Prophet Jesus mentioned in the Qurán?

Because it is necessary to establish his lineage as having no father and because he was believed to be the “the son of god” by the Christians thereby saying that he is the son of Mary, a human being, refutes the claim that he was the son of God.

36. Explain the meaning of loving for the sake of Allaah.

Loving for the sake of Allaah is loving what Allaah loves.



[1] “Messengers as bearers of good news and warnings, in order that humankind would have no evidence [to plea] against Allaah after the coming of messengers.”(4:165)
[2] Í have only sent you as a mercy for the worlds. (21:107)
[3] from al Qawl al-Mufeed, p. 19.
[4] Part of hadeeth of Husayn ibn Abdur Rahmaan collected in Sahih Muslim.
[5] Bukhari and Muslim
[6] Sahih Muslim

Usool at Tafseer

The Methodology of Qur’aanic Explanation

Book of Dr. Bilal Philips
Summary
Chapter 8 The Qur’aanic Text

Order of the Verses and Chapters

It was the Prophet صل الله عليه وسلم himself who ordered the arrangement of aayah in each Soorah as evident in the following hadeeth:

Once while I was sitting with Allaah’s Messenger صل الله عليه وسلم, he rolled his eye upwards in a stare, then after a while he lowered them and said, ‘Jibreel came to me and ordered me to place this aayah in this place in this Soorah.

He was making reference to 16:90.

Once Umar ibn al Khattaab was confused concerning the law of inheritance, he kept asking the Prophet صل الله عليه وسلم about it until he became annoyed, prodded him in the chest and said,

Isn’t the verse (revealed) in the summer, the one at the end of Soorah an Nisaa enough for you?[1]

If the order of verses was not fixed, these hadeeths and other like them, which attach special benefits or particular verses would be meaningless.

Uthmaan personally checked the position of each aayah in every Soorah, making sure that everyone was in place, even if they were abrogated verses.

In their personal copies of the Qur’aan, some of the Sahaabah have different orders of the Soorah. For example, Alee ibn Abee Taalib compiled his copy chronologically. Other companions such as Ibn Mas’ood and Ubay ibn Ka’ab have different orders of Soorah as well. These great companions did not argue with the order Caliph ‘Uthmaan and the committee of Qur’aanic compilation. Further they even burned their copies. None of this would have taken place if the order of the Soorahs was not fixed.

While some Sahaabah were listening, Jibreel reviewed the Qur’aan with the Prophet صل الله عليه وسلم during every Ramadaan. For such review to be of any value, a fixed order had to have been there.

THE ‘UTHMAANEE SCRIPT

There is nothing recorded from the Prophet صل الله عليه وسلم to indicate that the script used to copy the Qur’aan during Caliph ‘Uthmaan’s era was fixed.

The ‘Uthmaanee Mus-haf differs slightly with standard Arabic. Al-Baaqillaanee argued that for someone to insist upon writing the Qur’aan according to a specific set of written symbols requires a proof from the Qur’aan and Sunnah, and there is no such proof. Some prominent Sahaabah had mus-hafs which differed from the writing system employed in the ‘Uthmaanee Mus-haf. Ibn Khaldoon argued that when the ‘Uthmaanee Mus-haf was written, the rules of Arabic writing had not yet been standardized, therefore there is no need to stick to its writing. The Qur’aan should be written so what ordinary people read according to standard Arabic in order to protect the ignorant to fall into errors of recitation that change the meaning. The changes were all made for one purpose: to make it easier for the average Muslim to recite the Qur’aan easily and correctly.

The ‘Uthmaanee Mus-haf were written without dashes to indicate the vowels, and without dots to distinguish the look alike letters. The verses were not numbered, nor were there any punctuation signs to indicate pauses or even ending of verses.

All the literate Arab Muslims of those days possessed a natural grasp of the language which enables them to read texts written in this simple form without any difficulty. Non Arabs new converts made errors in recitation due to their unfamiliarity of the language, especially in Iraq, that lead to drastic changes in meanings of text being recited.

Abul Aswad ad Du’alee developed some signs which the masses could more easily read. He developed the fist set of marks to indicate the vowelling of the Arabic text. Fathah was indicated by a dot above the beginning of the letter, a kasrah below the beginning of the letter, and a dammah was at the end of the letter. Later on dots were added to distinguish look-alike letters and vowel signs evolved from letters related to them (like what we have now).

Decoration of Text

Third century AH marked the beautification of Qur’aanic calligraphy. The name of the Soorah was written. A variety of names of Soorah became common since not all the names of Soorah were revealed or named by the Prophet صل الله عليه وسلم. It was also divided into thirty equal parts (juz) etc during this time.

Scholars of this time opposed these additions. Most however were not against the dots and dashes as these had become a real necessity such as Al Hasan Al Basree, Ibn Sereen and Rabee’ah. The Qur’aanic texts of today are clear evidence that the opposition of the scholars was ignored, but the feared interpolation of decorative additions has not occurred, due mainly to the continuing tradition among Muslims of memorizing the whole text of the Qur’aan in its original purity.






Abu Khalid


[1] Muslim

The Collection of the Qur'aan

Book Summary
Chapter 7 of Usool at Tafseer by Dr Bilal Philips


THE ERA OF THE Prophet صل الله عليه وسلم 609-632 CE

The Qur’aan was not revealed all at once in its complete form but in section throughout twenty-three years of the Prophethood. Jibreel is sent whenever the circumstances dictate such as when problem arose or whenever Allaah wanted to give the Prophet صل الله عليه وسلم and his followers special advice.

Preservation of the Qur’aan

Initially the Prophet صل الله عليه وسلم used to repeat word for word what Jibreel recites to him, until he was later told not to do so. Instead he was told to listen to it carefully and Allaah caused him to remember everything without any effort on his part.

“Do not move your tongue to hastily (learn) it. Surely I will collect and recite it. So, when I recite it, follow its recital.”[1]

Making sure that he would pass on all of the Qur’aan to his companions, he used a number of ways so that they memorize and record it exactly as he learned it.

1. He صل الله عليه وسلم recites prayers aloud in Salaah so that his followers would hear parts of Qur’aan. Umm Hishaam reported that she memorized Soorah Qaaf simply from hearing the Prophet صل الله عليه وسلم recite it during the Khutbah on Fridays[2].
2. Every new Muslims were taught Qur’aan to be used in their daily prayers.
3. He encouraged his companions by saying, “The best among you are those who learn the Qur’aan and teach it to others.”
4. Prophet صل الله عليه وسلم asking Companions to write portions of the Qur’aan.

The Qur’aan was written on any material that was available such as on date palm leaves, flat stones, tree bark, wood, dried animal skins, and shoulder blades of camels. Thus the verses of the Qur’aan was preserved in the hearts of Muslims, as well as written down during the lifetime of the Prophet صل الله عليه وسلم. All of the companions memorized portions of the Qur’aan but only a few memorized all of them during the Prophet’s lifetime. The Qur’aan was continued to be revealed up until before the Prophet صل الله عليه وسلم death, so the companions were more concerned with recording and memorizing rather than putting it in one book.

THE ERA OF ABOO BAKR 632-634 CE/11-13 AH

Categories of Apostates whom Abu Bakr fought

1. Those who refuse to pay Zakaah thinking that it is only a tax impose by the conquerors (The Prophet صل الله عليه وسلم conquered them, after he died, they were no longer his subjects)
2. People who joined the first group to escape defeat. (thinking that the army against the Muslims will win)
3. The Dajaajeel (fals prophets): Musailamah al Kaddhab, al Aswad al Ansi, Sajaah.

Due to the war of Apostasy, many of those who memorized large portion of the Qur’aan were killed. So Umar ibn al Khattaab suggested to Abu Bakr to compile the Qur’aan. Although initially Abu Bakr refused, he eventually agreed and tasked Zaid ibn Thaabit (who also initially refused) to spearhead the compilation of the Qur’aan.

The First Writing

Reasons why Zaid ibn Thaabit was chosen to lead in Qur’aan’s compilation:

1. One of the best reciters of Qur’aan
2. Memorized whole Qur’aan
3. One of the scribes of Qur’aan
4. Present when the Prophet صل الله عليه وسلم recited the whole Qur’aan in the last Ramadaan of his life.

The process was to collect all the written parchments of the Qur’aan in materials that are available to them at that time then they compared this with their memorization. If all agreed, he would then write it down on pages of leather. Once done, he turned it over to Caliph Abu Bakr who kept it until his death. Then it was given to Umar, being the next Caliph and stayed with him until he died. The Qur’aan was then turned to Hafsah who made it available to anyone who wish to check the accuracy of heir memorization.

THE ERA OF ‘UTHMAAN 644-656 CE/23-25 AH

Upon the death of Caliph Umar (634-644) CE/23-35 AH, the Islaamic state has already into Egypt, Syria and ‘Iraaq and in the time of ‘Uthmaan it reached Persia, India, Russia, China, Turkey and across North Africa where many non Arabic people accepted Islaam

The Second Writing

In the Muslim provinces, some Arabs began to boast that their dialect is superior to that of others and some new Muslims made mistakes in their Qur’aanic recitations that it was difficult to tell whether or not it was from the seven readings of the Qur’aan taught by the Prophet صل الله عليه وسلم. These became a source of confusion in these areas outside of Arabia which was noticed by a Sahaabi Hudhayfah ibn al Yamaan who in turn told Caliph Uthmaan. Realizing the seriousness of the situation Caliph Uthmaan called the major Sahaabah to find a solution – the decision was to make official copies of the Qur’aan from the one compiled in the time of Abu Bakr and limit the people to its recitation. Again Zaid ibn Thaabit was tasked to head a committee of four Qur’aanic scholars who would make the official seven copies. They were sent to Makkah, Syria, Basrah, Koofah, Yemen, Bahrain and one kept in the capital Madeenah with their official reciters in order t clear up any problems which might later arise. Other unofficial copies were destroyed.

Where are the original Mus-hafs now?

1. Madeenah Mushaf – some report suggest that it was transferred to Istanbul during WWI.
2. Syrian Mushaf (destroyed during fire) – a handwritten copy transferred to Istanbul WWII.
3. An early manuscript in Egypt arguably the Mushaf which Uthmaan was reading when he was assassinated.
4. Manuscript in Tashkent – the Best candidate

Ancient manuscripts from all periods of Islaamic history found in the Library of Congress in Washington, the Chester Beatty Museum in Dublin, and at the London Museum was compared with those museums in Tashkent, Turkey and Egypt using same principle of analysis applied to the bible (which exposed its many flaws and changes). The result of the studies confirms that there has been not any change in the text from its original writing. After some fifty years of study with over 42,000 complete and incomplete copies of the Qur’aan, the Institute fur Koransfurshung in University of Munich (destroyed by American bombs in WWII) reported that there were no variants, except occasional mistakes of copyists which could easily be ascertained.

MEMORIZATION OF THE QUR’AAN

Memorized Qur’aan as reported by Anas bin Malik

1. Aboo ad Dardaa
2. Muaadh ibn Jabal
3. Zaid Ibn Thaabit
4. Aboo Zayd


Abu Ammaar’s book includes:

5. Abu Bakr
6. Umar
7. Uthmaan
8. Ali

Other Sahaabah who memorized whole Qur’aan

9. Aboo Moosa al Ash'ari
10. Ubay Ibn Ka’ab
11. Ibn Mas’ood
12. Saalim
13. Abdullaah ibn Aamir al Aas

From other Hadeeths: Seventy reciters who died fighting against the Apostates (All or most of Qur’aan memorized Qur'aan)

For the sake of argument, even if only a few Sahaabah memorized the whole Qur’aan in the Prophet صل الله عليه وسلم lifetime hence making the Qur’aan not reaching Mutawaatir, many others had memorized substantial overlapping portions (and had memorized the whole of it after his death) and this [would still make the Qur’aan to the level of Mutawaatir]. In fact in every succeeding generation, the numbers of those who memorized all of the Qur’aan is progressively increasing that at present time there are literally hundreds of thousands of Muslims throughout the world who have done so.

The Qur’aan is the only book that has been memorized on this scale in history. Nothing remotely close can be said with the New Testament. If all the books in the world were to be burned, the only book that could be reproduced exactly as it was is the Qur’aan.

Orientalists

Kenneth Cragg: This phenomenon of Qur’aanic recital means that the text has traversed the centuries in an unbroken living sequence of devotion. It cannot therefore be handled as an antiquarian thing, nor as a historical document out of a distant past.[3]


William Graham: For countless millions of Muslims over more than fourteen centuries of Islamic history, ‘scripture’, al-kitab, has been a book learned, read and passed on by vocal repetition and memorisation. The written Qur’aan may ‘fix’ visible authoritative text of the Divine World in a way unknown in history, but the authoritativeness of the Qur’anic book is only realised in its fullness and perfection when it is correctly recited.[4]

John Burton: The method of transmitting the Qur’an from one generation to the next by having the young memorise the oral tradition of their elders had mitigated somewhat from the beginning worst perils of relying solely on written records.

…the text which has come down to us in the form I which it was organized and approved by the Prophet…What we have today in our hands is the mus-haf of Muhammad.[5]

Significance of the Preservation of the Qur’aan

1. Earlier books sent only to previous prophets’ own people hence there was no need to preserve it by Allaah. Preservation was left to them, and when people went astray, new prophets would be sent.
2. Prophet Muhammad صل الله عليه وسلم was the last prophet and he was sent to all mankind[6], thus the Qur’aan had to be specially preserved to all generations of man.
3. The Qur’aan was the main miracle and the main proof of Prophet Muhammad’s Prophethood. It has to be saved so that later generations will know that he was really the last Prophet of Allaah.

The significance of the preservation of the Qur’aan is to keep Islaamic teachings in its original purity. The preservation of the Qur’aan is the preservation of Islaam in its final form. The loss of Gospel of Jesus means one can never return to his true teachings except by accepting Islaam. Likewise, the loss of Torah by the destruction of Solomon’s temple means that Jews cannot return to pure teachings of Moses except by following Islaam. Islaam is the only religion that will be accepted by Allaah.[7]

Abu Khalid

[1] 75:16-8
[2] Muslim
[3] The Mind of the Qur’aan, p. 26. Usool at Tafseer p. 160
[4] Beyond the Written Word, p. 80. Usool at Tafseer p. 160
[5] The Collection of the Qur’aan p. 239-40. Usool at Tafseer p. 160
[6] 34:28
[7] 3:19