The DEEN in BYTES Series | FABRICATED HADEETH - part 2:

Hadith 4:

“Love the Arabs for three reasons; because I, Muhammad am an Arab, the Holy Qur’an was revealed in Arabic and the language of Jannah will be Arabic.”

Related by Al-Haakim in Al-Mustadrak (Vol. 4, p.87).

The Hadith Scholar Abu Haatim in Jarh Wa Ta’deel,, ‘The Invalidation and Acceptance of Transmitters of Hadith’ (Vol.3,p.359), said this Hadith is false.

In Islam we love people if they are mindful of their duties to Allah (swt) – not because of their race, language, tribe, nationality or wealth. Some Arabs governments in the world today happen to be greatest enemies of Islam and Muslims, thus we are not allowed to love these despotic leaders simply for being Arabs – just because we are obliged to practice Al-Walaa wal Baraa (to hate and love solely for Allah swt).

Allah said;

لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُولَٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ ۖ

“You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those - He has decreed within their hearts faith and supported them with Ruh from Him.” (Al-Mujaadalah 58:22)

It is worth mentioning when Rasulullah (saw) fought his first battle (Badr), he didn’t fight the Persians or Romans, but his own people the Arabs of Quraish. In this battle, Umar (ra) killed his own uncle and Abu Ubaidah Ibn Al-Jarrah (ra) killed his own father.

As for the language of Jannah, Allah (swt) knows best. However Allah (swt) shall say Salam to the believers after admitting them into Jannah, as explained by the verse;

سَلَامٌ قَوْلًا مِّن رَّبٍّ رَّحِيمٍ

"Peace," a word from a Merciful Lord. (Yasin 36:58)

End Note: Rasulullah said, “He who tells a lie on me intentionally, let him take his seat in the Hellfire” (Bukhari).

The DEEN in BYTES Series | FIQH201 Fiqh Mu’amalat – part 2:

TRADE TRANSACTIONS

Trade is permissible according to the Quran, Sunnah, consensus of Muslim Scholars, and analogical deduction.

Among Quranic Dalil:

وَأَحَلَّ اللَّهُ الْبَيْعَ

“…and Allah has permitted trade…” (Al-Baqarah 2:257)

And,

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّبِّكُمْ

“There is no blame upon you for seeking bounty from your Lord (during Hajj)….” (Al-Baqarah 2:198)

Among Sunnah/Hadith dalil, Rasulullah said:

“The seller and the buyer have the right to keep or return goods as long as they have not parted. If both parties speak the truth and point out the defects and qualities (of the goods), then they will be blessed in their transaction. But if they tell lies or hide something, then the blessings of their transaction will be destroyed.” (Bukhari 2079, Muslim 3836)

Consensus of Scholars:

Muslims scholars uniformly agree on the permissibly of trade in general.

Analogical deduction:

Trade transactions are permissible because people’s needs are interdependent, and people grant nothing for nothing. A person does not give what he has, money or goods, in return for nothing, so wisdom necessitates the permissibility of trade in order to enable people to get their needs.

VALIDATIONS OF TRANSACTIONS

Trade transactions can be validated by means of a verbal formula, or an actual one.

The ‘verbal formula’ expresses the seller’s agreement on the sale, verbally, eg; “I sell it to you” and the buyer’s verbal acceptance when he say, eg; “And I buy it”.

The ‘actual formula’ is the act of exchange itself, when the seller is given the usual price and the buyer takes the commodity, without any verbal declaration.

Sometimes, trade transactions are validated by both verbal and actual formulas. 

Shaykhul-Islam Taqiyyud-Din (ra) said;

“There are some ways of exchange. First, when the seller only gives a verbal acceptance and the buyer takes the commodity (without declaring his acceptance). For example, a seller may say to the buyer, ‘Take this piece of cloth for a dinar,’ and the buyer takes it (without saying a word). The same ruling applies when the price is a given material; for example, the seller may say to the buyer, ‘Take this piece of cloth for yours’ and then the buyer takes it.

Second, when the buyer declares his acceptance and the seller only gives him the commodity whether the price is a given material or the sale is on credit (and the buyer is honestly guaranteed to pay).

Third, when neither the seller nor the buyer speaks (about the price) for there is a custom to that effect.”

(Majmu’ Al-Fatawa: 29/7-8)

NEXT – conditions to be fulfilled to make a trade transaction valid.

 (To be continued – main ref: Salih Al-Fawzan, A Summary of Islamic Jurisprudence II, 2006)

The DEEN in BYTES Series | FIQH101 Evolution Of Fiqh – part 2:

THE DEVELOPMENT OF FIQH

The development of Fiqh, falls into 6 major stages; Foundation, Establishment, Building, Flowering, Consolidation, Stagnation and Decline.

1.      Foundation: Era of Prophet (saw) (609-632CE)
2.     Establishment: Era of the Righteous Caliphs, from the death of the Prophet till middle of 7^th century CE (632-661CE)
3.      Building: From the founding of the Umayyad Dynasty (661CE) until its decline in the middle of 8^th century CE.
4.     Flowering: From the rise of Abbasid Dynasty till (mid 8^th century CE) till the beginning of its decline (mid 10^th century CE)
5.    Consolidation: The decline of Abbasid Dynasty (around 960CE) till the murder of the last Abbasid Caliphs at the hand of the Mongols (mid 13^th century CE)
6.      Stagnation and Decline: From the sacking of Baghdad (1258CE) to the present.

The above mentioned stages will be described with special reference to relevant social and political context of the respective periods. Insights will be given into the evolution of Madzhabs (schools of Islamic Legal thoughts) and their contributions to Fiqh. It is hoped we will be able to appreciate the fact that all Madzhabs have contributed in different degrees to the development of Fiqh, and that no single Madzhab can properly be claimed to represent Islam or Islamic Law in its totality.

Fiqh is not determined by any one school of thought acting alone. All Madzhabs have been important instruments for the clarification and application of the Syari’ah. Together, Fiqh and Syari’ah should be unifying forces that unite all Muslims regardless of place, time or cultural background.

In fact, the only infallible ‘Madzhab’ which deserves to be followed without any questions is that of Prophet Muhammad (saw) himself – only his interpretations of Syari’ah can be considered divinely guided and meant to be followed till the last day of this world. All other Madzhabs are the results of human effort, and thus are subject to human error.

As Imam Asy-Syafi’e wisely put;

“There isn’t any of us who hasn’t had a saying or action of Allah’s Messenger elude him or slip his mind. So no matter what rulings I have made or fundamental principles I have established, there will be in them things contrary to the way of Allah’s Messenger (saw). However, the correct ruling is according to what the Messenger of Allah said, and that is my true ruling.” (Collected by Al-Hakim and Ibn Qayyim)

 (to be continued – main ref: Bilal Philips, The Evolution of Fiqh, 2006)

The DEEN in BYTES Series | AQEEDAH101 Fundamentals of Tawheed – part 2:

Categories of Tawheed

TAWHEED literally means ‘unification’ (making something one), or ‘asserting oneness’ – and comes from the Arabic word ‘wahhada’ (to unite, unify or consolidate).

Technically, when used in Tawheedullah, it means ‘realizing and maintaining of Allah’s unity in all of man’s actions which directly or indirectly relate to Him’. The belief that Allah is One, without partner in His dominion (Rububiyyah), One without similitude in His essence and attributes (Asma’ was-Sifat), and One without rival in His divinity and in worship (Uluhiyyah/Ibadah).

These 3 aspects is the basis for the categories which the science of Tawheed has been traditionally divided – overlapping and inseparable – to the degree that omitting one will break the requirements of Tawheed. The omission of any is referred to as Shirk – the association of partners to Allah – in other words, idolatry.

The word Tawheed does not actually occur in either the Quran or Hadiths. However, when Rasulullah sent Mu’adz Ibn Jabal as governor of Yemen, he told him; 

“You will be going to Christians and Jews (Ahl al-Kitab), so the first thing you should invite them to is the assertation of the oneness of Allah (Yuwahhidu Allah).”

The 3 categories are commonly referred to as;

1.       Tawheed ar-Rububiyyah (Unity of Lordship): Affirming that Allah is one, without partners in His sovereignty.

2.       Tawheed al-Asmaa was-Sifaat (Unity of Allah’s Names and Atributes): Affirming that they are incomparable and unique.

3.       Tawheed al-Ibadah (Unity of Allah’s worship): Affirming that Allah is alone in His right to be worshipped.

This division was not done by Rasulullah or the Sahabah as there was no necessity to analyze such a basic principle in this fashion – however the foundations of each are all implied in the verses of the Quran and its explanations.

The requirements arose after Islam spread outside of Arabia, and absorbed their culture. When these new Muslims wrote or discussed their various philosophical concepts of God, confusion arose. There were others who secretly worked from within to destroy the Deen actively propagate distorted ideas among the masses to tear down the first pillar of Iman.

The early Khalifahs and Governors were closer to Islamic principles, and the consciousness of the masses was higher due to the presence of Sahabah and their students. So, demand for elimination of open heretics received immediate response from the rulers. But, later Ummayyad Khalifahs were more corrupt and cared little about such religious issues, the masses also were less Islamically conscious and more susceptible to deviant ideas. And as greater number entered Islam, and the learning of more conquered nation were absorbed, execution of apostates and heretics was no longer used to stem the rising tide of heretics.

So the Muslim Scholars of this period rose to meet the challenge intellectually. They systematically opposed the various philosophies and creeds by categorizing and countering them with principles derived from the Quran and Sunnah. And thus the Science of Tawheed emerged with its precisely defined categories and components.

The process of specialization occurs simultaneously in all of the other areas of Islamic Knowledge too. So, although these are studied separately and in more depth, it must not be forgotten that they are all part of the systemic and organic whole – Islam itself.

(to be continued – main ref: Bilal Philips, The Fundamentals of Tawheed, 2005)

The DEEN in BYTES Series | HADEETH101 Sciences Of Hadeeth - part 2: Special Addition

In response to a comment/question from the Telegram group.

"So, to understand the meanings of Qur’an, we must consider what Rasulullah (saw) said or did.."
.........If I remember correctly, Nik Aziz many times in his kuliah stressed the importance of Seerah, without which the understanding of the Book will be incomplete.

The response:

Yes Brother,

Without the 'understanding' of seerah, the understanding of the Quran and Sunnah will not be complete. And 'seerah' here also covers the time after the death of Prophet (saw), ie the time of the Khulafa ar-raashiduun.

However, for proper 'understanding', the normal seerah that we are normally exposed to will not do the 'trick' - these are highly summarised summary of seerah.

(Unfortunately, there is no short cut to proper understanding).

You can check out the following links for 'detailed seerah' lessons;

Anwar Awlaki:
1. The Life of the Prophet Muhammad (Makkan Period)
2. The Life of the Prophet Muhammad (Medina Period)
3. The Life of Muhammed - Madinah Part II
4. Abu Bakr al Siddiq : His Life and Times
5. Ummar Ibn Alkhataab - His Life and Times

All available from http://www.kalamullah.com/anwar-alawlaki.html

Or, Abdul Nasir Jangda:
Seerah - Life of the Prophet via Qalam Institute Podcast.
https://itunes.apple.com/my/podcast/qalam-institute-podcast/id424397634?mt=2&i=113852764

Or, Dr Yasir Qadhi:
Seerah of Prophet Muhammad via Muslim Central Audio Podcast.
https://itunes.apple.com/my/podcast/muslim-central-audio-yasir/id604880888?mt=2&i=164828965
Or via YouTube Playlist at https://www.youtube.com/watch?v=Y22vp9pp8JE&list=PLC89682017B43845D

AND for a comprehensive understanding of the DEEN - it is also very importance to understand the unity and the continuity of the message ever since before the creation of Nabi Adam (as) till our last prophet, Muhammad (saw).

Below are 3 excellent links for the purpose:
1. Wisam Sharieff: The Prophetic Dynasty at https://www.youtube.com/watch?v=lwhSLigH7IE&list=PLd1iIFdWNC2mcIHLBORZ01zoEOrsySaNa
2. Mufti Menk: Lessons from the Stories of the Prophets at https://www.youtube.com/watch?v=2DP0C8UTYNs&list=PLC466F1D802E87A7E
3. Anwar Awlaki's: The Lives of the Prophets at http://www.kalamullah.com/anwar-alawlaki.html

For the objective of understanding 'unity and continuity', Wisam Sharieff's series is a must.
Also available on Muslim Central Audio Podcast via;
https://itunes.apple.com/my/podcast/muslim-central-audio-wisam/id676699881?mt=2&i=163607132

Wallahu a'lam bissawab.

The DEEN in BYTES Series | HADEETH101 Sciences Of Hadeeth - part 2:

IMPORTANCE OF HADITH

1.       Revelation:

The Prophet’s sayings and actions were primarily based on revelation from Allah and, as such, must be considered a fundamental source of guidance second only to the Qur’aan. Allah said:

وَمَا يَنطِقُ عَنِ الْهَوَىٰ  إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ

 “Nor does he (Muhammad) speak from [his own] inclination; It is not but a revelation revealed.” (An-Najm 53:3-4)

Therefore, the hadeeth represents a personal source of divine guidance which Allah granted His Prophet (saw) which was similar in its nature to the Qur’aan itself. The Prophet (saw) reiterated this point in one of his recorded statements;

“Indeed, I was given the Qur’an and something similar to it along with it.”

2.       Tafseer:

Preservation of the Qur’aan was not restricted to protecting its wording from change. Allah also protected its essential meanings from change by entrusting the explanation of the meanings of Qur’an to the Prophet (saw) himself. Allah states in the Qur’an:

وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ

“And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought.” (An-Nahl 16:44)

So, to understand the meanings of Qur’an, we must consider what Rasulullah (saw) said or did regarding it.

E.g. In the Qur’aan, Allaah instructs the believers to offer Salaah and pay Zakaah. However, in order to obey the instructions correctly, one must study the methodology of the Prophet (saw) in this regard. Among his clarifications concerning Salaah and Zakaah, he said, “Pray as you saw me pray,” and he specified that 2.5% of surplus wealth, unused for a year, should be given as Zakaah.

3.        Laws:

One primary duty of the Prophet (saw) was to judge between people in disputes. Since his judgments were all based on revelation, they are a primary source of principles by which judgments are carried out in an Islamic State. Allah addressed this in the Qur’aan:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ ۖ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ

“O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger.” (An-Nisaa 4:59)

Thus, hadeeths are essential for correct running of the courts in an Islamic State.

4.       Moral Ideal:

Since the Prophet (saw) was guided by revelation in his personal life, his character and social interactions became prime examples of moral conduct for Muslims until the Last Day. Allah said:

لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ

“Surely there is for all of you in Allah’s Messenger an excellent example (of conduct).” (Al-Ahzaab 33:21)

The daily life of Rasulullah (saw) as recorded in hadeeth represents an ideal code of good conduct. When A’ishah (ra) was asked about his conduct, she replied, “His character was the Qur’an.”

5.       Preservation of Islam:

The science of narration, collection and criticism of hadeeth was unknown to the world prior to the era of the Prophet (saw). In fact, due to the absence of such, the messages of former prophets became lost or distorted in the generations that followed them. Thus, it may be said that due to the science of hadeeth, the final message of Islam has been preserved in it is original purity for all times. This is alluded to in the Qur’anic verse:

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

“Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian.” (Al-Hijr 15:9)

(to be continued – main ref: Bilal Philips, The Fundamentals of Hadeeth Studies, 2003)

The DEEN in BYTES Series | TAFSEER101 Uloom ul-Quran – part 2:

Success and happiness of a Mu’min in this life and the next depend largely on his understanding, internalization, and application of the concepts contained in the Qur’an. 

However, the depth of comprehension of the Qur’an’s meanings varies for each person due to natural differences in intelligence. This variation existed even among the Sahaabah, in spite of the Qur’an’s clarity of expression and revelation in seven different ‘dialects’.

Moreover, Allaah the Most Wise, chose to place generalities in the Qur’an, some of which He later explained in other verses, while some he explained only to the Prophet (saw).

إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ

“Indeed, upon Us is its collection and its recitation. So when We have recited it, then follow its recitation. Then upon Us is its clarification.” (Al-Qiyaamah 75:17-19)

Therefore, it was the Prophet’s job to explain the Qur’an to his followers by his actions, and his statements. And Allah said;

وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ

“And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought.” (An-Nahl 16:44)

Consequently, the Sahaabah turned to Rasulullah (saw) whenever possible during his lifetime for the tafseer (explanation, understanding, interpretation) of the Qur’an.

In some incidents, the Prophet (saw) explained the Qur’an by the Qur’aan, demonstrating the first step in the method of understanding and interpretation of the Qur’an. After his death, the Sahaabah turned to those among themselves who were more gifted in understanding the Qur’an and who had been able to spend more time with the Prophet (saw) for interpretation and explanation.

Among the most noted are: The four Righteous Caliphs, Saiyidatina Aa’ishah, Abdullah Ibn Mas‘ood, Abdullah Ibn ‘Abbaas, Ubayy ibn Ka‘b, Zayd ibn Thaabit, Aboo Moosaa al-Ash‘aree, Abdullaah ibn az-Zubayr, Anas ibn Maalik, Abdullaah ibn ‘Umar, Jaabir ibn ‘Abdullaah, and ‘Abdullaah ibn ‘Amr ibn al-‘Aas.

Within twenty-five years after Rasulullah’s death, the Sahaabah carried Islaam to all corners of the world, toppling the empires of Persia and Byzantine. Wherever Muslim armies stopped, some Sahaabah would settle and began teaching the recitation and interpretation of the Qur’an. Knowledge of tafseer spread throughout the Muslim world, and centers of Qur’anic learning sprung up everywhere.

Among the people who gathered around the sahaabah were outstanding individuals who remained as students and absorbed their knowledge. These are known as Taabi‘oon. Each sahaabee carried with him a portion of knowledge, some overlapped with others and some did not. Consequently, some students traveled to other Islamic centers to study under other Sahaabah, while others stayed with their teachers until their deaths.

(to be continued – main ref: Bilal Philips, Usool At-Tafseer, 1997)

The DEEN in BYTES Series | HISN-ul-MUSLIM – part 1:

(DAILY DOA based on QURAN and AHADITH)

1.       UPON WAKING UP:

a.        "All praise is for Allah who gave us life after having taken it from us and unto Him is the resurrection."

الحَمْـدُ لِلّهِ الّذي أَحْـيانا بَعْـدَ ما أَماتَـنا وَإليه النُّـشور

b.      "None has the right to be worshipped except Allah, alone without associate, to Him belongs sovereignty and praise and He is over all things wholly capable. How perfect Allah is, and all praise is for Allah, and none has the right to be worshipped except Allah, Allah is the greatest and there is no power nor might except with Allah, The Most High, The Supreme. O my Lord forgive me."

لا إلهَ إلاّ اللّهُ وَحْـدَهُ لا شَـريكَ له، لهُ المُلـكُ ولهُ الحَمـد، وهوَ على كلّ شيءٍ قدير، سُـبْحانَ اللهِ، والحمْـدُ لله ، ولا إلهَ إلاّ اللهُ واللهُ أكبَر، وَلا حَولَ وَلا قوّة إلاّ باللّهِ العليّ العظيم , رَبِّ اغْفرْ لي

c.       "All praise is for Allah who restored to me my health and returned my soul and has allowed me to remember Him."

الحمدُ للهِ الذي عافاني في جَسَدي وَرَدّ عَليّ روحي وَأَذِنَ لي بِذِكْرِه

d.      Recite "From Verse 190 till the end of the chapter "Aali Imran"."

إِنَّ فِي خَلْقِ السَّمَوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ لآيَاتٍ لأُوْلِي الألْبَابِ  

till end...

The DEEN in BYTES Series | FABRICATED HADEETH – part 1

Hadith 1:

“Conversation in the Masjid eats up good deeds the way animals consume grass”

Related by Al-Haafidz Al-Iraqi who said it was a fabricated Hadith. Abdul Wahhaab As-Subki in the book Tabaqaat As-Shaafi’ia (Vol 4, p145) said this Hadith is devoid of an Isnaad.

It is permissible to converse in the mosque providing the conversation does not include backbiting, slandering, tale bearing, ridiculing, kufr, shirk and deviation from the Quran and Sunnah. However not allowed to raise voices as this behavior is not befitting of a muslim in a mosque.

Makruh to speak unnecessarily after Iqamah, and Haraam to speak during Azan. 

Speaking in the mosque while the Khatib is delivering Juma’ah Khutbah is totally Haraam – and the one who speaks has no Juma’ah.

It is also Haraam to speak when the Quran is being recited, Allah says in Al-‘Araaf 7:204 (translated: “Whenever the Quran is being recited, listen attentively to it and keep quiet in order that you may obtain Allah’s mercy”).

Hadith 2:

“Beautify your dining table with herbs for verily it drives away the devil upon reciting Bismillahirrahmaanirraheem.”

Related by Abu Na’eem and classified fabricated by Adz-Dzahabee.

Hadith 3:

“Prayer performed in a turban is equivalent to fifteen prayers without a turban. And a Jumu’ah Prayer performed in a turban is equivalent to ten Jumu’ah Prayers without a turban. Verily the angels wear turbans for the Jumu’ah Prayer and they continue send blessings on the people who wear turbans until sunset.”

Related by Ibn Najjar and classified fabricated by Ibn Hajar in his book Lisaanul Meezan (Vol 3, pg 244).

End Note: 

Rasulullah said, “He who tells a lie on me intentionally, let him take his seat in the Hellfire” (Bukhari).

The DEEN in BYTES Series | FIQH201 Fiqh Mu’amalat – part 1:

Preamble

Understanding the religion is considered one of the best deeds, and a sign of goodness. Rasulullah (saw) said;

“If Allah wants to do good for a person, He makes him understand the religion” (Bukhari 71, Muslim 2386)

Because understanding religion leads to useful knowledge upon which righteous deeds depend. Allah Azza wa Jalla says;

“It is He Who has sent His Messenger with guidance and the religion of truth…” (Al-Fath 48:28)

Allah also commanded Rasulullah to invoke him for more knowledge (and Allah never commanded the Prophet (saw) to invoke Him for more of anything except knowledge), he said;

“…And say, ‘My Lord, increase me in knowledge.’” (Taha 20:114)

People are divided into 3 categories regarding knowledge and deeds:

1.      The first category is represented by those who combine useful knowledge along with righteous deeds. These are the ones whom Allah has guided to the straight path, the path of those upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous, and excellent indeed are these as companions.
2.    The second category is represented by those who learn useful knowledge but do not act accordingly. Those are the ones who have evoked Allah’s anger, like the Jews and whoever follows their footsteps.
3.     The third category is represented by those who act without having knowledge. Those are the ones who are astray, like the Christians and their likes.

These categories are mentioned in Al-Fatihah ayat 6-7;

“Guide us to the straight path – the path of those upon whom You have bestowed favor, not of those who have evoked (Your) anger or of those who are astray”

Interpreting the verses, Sheikh Muhammad Ibn Abdul Wahhab stated:

“……Some ignorant people mistakenly believe that those two qualities are restricted to the Jews and the Christians, forgetting that Allah commands them to recite the above-mentioned Qur’anic invocation seeking refuge with Him from being one of the people of these two qualities. Subhanallah! How do these ignorant people think that they are safe from these qualities, though they are taught and commanded by Allah to keep on invoking Him, seeking His refuge against them?! Are they not aware that they thus assume evil about Allah?!”

Useful knowledge is that derived from the Quran and the Sunnah. It is gained by deep understanding and comprehension of both.

So, to perform the acts of worship perfectly, we need to learn what leads to the perfection of our performance of these various acts of worship, not only Salah, Fasting, Zakah and Hajj, but also the ‘duniawi’ dealings that we are involved in, so as to make use of what Allah has made halal and avoid what He has made haram. To ensure that the money that we earn and the food that we eat are lawfully obtained, in order to be those whose supplications are granted by Allah.

The worthiest thing to spend our time on is seeking knowledge. It is through knowledge that hearts maintain living, and deeds are purified.

 (To be continued with The Book of Trade – main ref: Salih Al-Fawzan, A Summary of Islamic Jurisprudence II, 2006)

The DEEN in BYTES Series | FIQH101 Evolution Of Fiqh - part 1:

Preamble

There is a pressing need to educate oneself with the historical factors behind the formulation of Islamic Law (Fiqh) in order that one may better understand how and why the various Madzhabs came about. This understanding will provide a basis for overcoming petty differences and divisions one sees so common nowadays.

These had led to some Muslims choosing to reject all the Madzhabs and their rulings, claiming that they will be guided only by the Qur’an and Sunnah, while others take the opposite extreme, that despite the contradictions, these Madzhabs are divinely ordained and therefore one must choose only one of them and follow it without question. Both of these outcomes are undesirable perpetuating the sectarianism that split the Muslims in the past and continues to do so today. Both of the outcomes are serious threats to solidarity and purity of the Deen.

The rulings of earlier scholars of note (muktabar), which forms the basis of Fiqh are important links and guidelines which cannot wisely be ignored in our study and continued application of Allah’s laws. Our knowledge and correct application of these laws depend upon a sound knowledge of the evolution of Fiqh over the ages.

Introduction

For proper understanding, the terms FIQH and SYARI’AH need to be defined. 

FIQH has been translated as ‘Islamic Law’ and also has SYARI’AH – but these two terms are not synonymous either in Arabic, or to Muslim Scholars.

FIQH literally means – ‘true understanding of what is intended’. Example;

“To whomsoever Allah wishes good, He gives the Fiqh (true understanding) of the Religion.” (Bukhari 346, Muslim 4720)

Technically, FIQH refers to: ‘the science of deducing Islamic Laws from evidence found in the sources of Islamic Law – by extension, it also means the body of Islamic Laws so deduced.’

SYARI’AH literally means the ‘watering hole’ where animals gather to drink, or the ‘straight path’ as per Quranic verse;

ثُمَّ جَعَلْنَاكَ عَلَىٰ شَرِيعَةٍ مِّنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ

“Then We put you on a straight path in your affairs, so follow it  and do not follow the desires of those who have no knowledge” (Al-Jaatsiyah 45:18)

Technically, SYARI’AH refers to: ‘the sum total of Islamic Laws which were revealed to Rasulullah (saw), and which are recorded in Al-Quran as well as deducible from the Sunnah.

The Distinction

Three differences;

1.             SYARI’AH is the body of revealed laws found both in the Quran and Sunnah, while FIQH is a body of laws deduced from SYARI’AH to cover specific situations not directly treated in Shari’ah Laws.
2.       SYARI’AH is fixed and unchangeable, whereas FIQH changes according to circumstances under which it is applied.
3.       The Laws of SYARI’AH are for the most part, general – the basic principles. In contrast, Laws of FIQH tend to be more specific – demonstrates how the basic principles of SYARI’AH should be applied in given circumstances.

(Note: In this series, the term ‘Islamic Law’ will mean Laws of Syari’ah and Laws of Fiqh combined. The terms FIQH or Laws of FIQH and SYARI’AH or Laws of Syari’ah will be used where distinction is necessary).

(to be continued – main ref: Bilal Philips, The Evolution of Fiqh, 2006)

The DEEN in BYTES Series | AQEEDAH101 Fundamentals of Tawheed - part 1:

Introduction

TAWHEED is the basis of the Deen of Islam and most precisely expressed in the kalimah ‘Laa ilaaha illallaah’ which states that there is only one true God and that He alone deserved to be worshipped.

This seemingly simple formula forms the dividing line between IMAN (true belief in God) and KUFR (disbelief). Because of this principle, the Islamic belief in God is considered unitarian and Islam is counted among the world’s monotheistic religions along with Judaism and Christianity. Yet, according to Islamic concept of Tawheed, Christianity is classified as polytheism and Judaism is considered a subtle form of idolatry.

The principle of Tawheed is profound and needs clarification even among Muslims – as illustrated by the fact that;

1.         Muslims like Ibn ‘Arabi understood Tawheed to mean ‘Allah is all and all is Allah’, that there is only one existence, which is Allah – but classified by mainstream Islam as pantheism, and as such, Kufr.
2.    Muslims like the Mu’tazilah felt that Tawheed consisted of stripping Allah of all His attributes and asserting that He is present everywhere and in everything – yet these ideas are also rejected by orthodox Islam and considered heretical. 
3.    Almost all of various heretical sects which broke off form the main body of Islam began their divergence from the point of Tawheed.
4.    All of those who worked for the destruction of Islam and misguidance attempted to neutralize the principle of Tawheed – introducing concept designed to take man away from the worship of Allah alone.

Once people accept these deviating philosophies about God, they become easily susceptible to other deviant ideas which eventually lead to worship of created things in the guise of true worship of God alone.

Thus, it is of utmost importance that Tawheed be clearly understood in the way taught by Rasulullah (saw) and understood by the Sahabah or one could easily end up on one of the so many deviant paths, while claiming Tawheed, praying, paying zakaah, and making Hajj.

Allah, the Most Wise, has pointed to this phenomenon in the Quraan;

وَمَا يُؤْمِنُ أَكْثَرُهُم بِاللَّهِ إِلَّا وَهُم مُّشْرِكُونَ

“And most of them believe not in Allah except while they associate others with Him.” (Yusuf 12:106)

(to be continued – main ref: Bilal Philips, The Fundamentals of Tawheed, 2005)

The DEEN in BYTES Series | HADEETH101 Sciences Of Hadeeth - part 1:

Definition

The Arabic word HADEETH basically means ‘an item of news, conversation, a tale, a story or a report,’ whether historical or legendary, true or false, relating to the present or the past. Its secondary meaning as an adjective is ‘new’ as opposed to ‘qadeem - old’. However, like other Arabic words (e.g. salaah, zakaah), its meaning changed in Islam.

From the time of Rasulullah (saw), his stories and communications dominated all other forms of communication. Consequently, the term HADEETH began to be used almost exclusively for reports which spoke of his actions and sayings.

Usage of the Word

The term HADEETH has been used in both the Qur’an and the prophetic traditions according to all of its linguistic meanings. The following three categories are the most notable usages. It has been used to mean:

a) The Qur’an

فَذَرْنِي وَمَن يُكَذِّبُ بِهَٰذَا الْحَدِيثِ

“Then leave Me alone with those who reject this communication (Qur’aan)…” (Al-Qalam 68:44)

b) A historical story

وَهَلْ أَتَاكَ حَدِيثُ مُوسَىٰ

“Has the story of Moses reached you?” (Taahaa 20:9)

c) A general conversation

وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا

 “When the Prophet confided in one of his wives…” (At-Tahreem 66:3)

Among the Hadeeth Scholars the term HADEETH means ‘whatever is transmitted from the Prophet of his actions, sayings, tacit approvals, or physical characteristics’. Scholars of Islamic Law (Fiqh) do not include the physical appearance of the Prophet in their definition.

 (to be continued – main ref: Bilal Philips, The Fundamentals of Hadeeth Studies, 2003)

The DEEN in BYTES Series | TAFSEER101 Uloom ul-Quran - part 1:

Introduction

Of utmost importance to all Muslims – represents correct guidelines and direction for the study and implementation of Qur’anic verses. These principles of Tafseer which the scholars of the past derived from the teachings of Prophet Muhammad (saw) and the understanding of the Sahabah and their students represent guidance in accordance with Qur’anic instructions,

“Ask those who know, if you do not know,” (An-Nahl 16:43) and the Hadith,

“Seeking knowledge is compulsory on every Muslim.” (Sahih)

Ignorance of these areas of knowledge promotes grave misunderstandings about the foundations of Islamic teachings and provides easy avenue for those who seek to distort Islam.

All deviant groups that hide behind the cloak of Islam rely on Qur’anic texts to support their false teachings. Consequently, it is only knowledge of the true interpretations which will protect the believer from falling into their traps – Insyaallah.

Usool at-Tafseer (The Fundamental Principles of Qur’aanic Interpretation) refers to branches of knowledge necessary to provide accurate interpretation of Qur’anic texts, such as Arabic Nahw and Sarf, Arabic literature and Qur’aanic Sciences (‘Uloom al-Qur’aan). Familiarity with modern fields of learning, like pure sciences and social sciences, etc is also necessary to make Qur’aanic explanations relevant to modern society.

Usool at-Tafseer addresses the actual step-by-step methodology of interpreting the Qur’aan to ensure interpretations are not merely the result of human whims and fancies.

More commonly used term, ‘Uloom al-Qur’aan, refers to all fields of knowledge which serve to explain the Qur’aan or which are derived from it. Included among them are;

1. Knowledge of tafseer,
2. Qiraa’aat (recitations),
3. Arrasmul-‘Uthmaanee (the ‘Uthmaanic script),
4. I‘jaaz al-Qur’aan (miraculous aspects of the Qur’aan),
5. Asbaab an-nuzool (reasonsfor revelation),
6. An-naasikh wal-mansookh (abrogating andabrogated verses),
7. I’raab al-Qur’aan (Qur’aanic grammar),
8. Ghareeb al-Qur’aan (unusual Qur’aanic terms),
9. Religious rulings, and
10. Arabic language and literature.

(to be continued – main ref: Bilal Philips, Usool At-Tafseer, 1997)

The DEEN in BYTES Series | Repost 1: OBLIGATIONS OF A MUSLIM

The obligations of a Muslim as ordained by the Qur'an and Sunnah.

OBLIGATIONS OF A MUSLIM

1.  Develop REAL FAITH and CONVICTION in his heart; IMAN.

2. Live a life of TOTAL OBEDIENCE to the injunctions of the Shari'ah; IBADAH.

3. PROPAGATE and DISSEMINATE the message of Islam to the entire Humanity; SYAHADA-'ALAN-NAAS.

4. Try his utmost to ESTABLISH the ASCENDANCY of ISLAM over all man-made systems of life; IQAAMAT-UD-DEEN.

THE ULTIMATE GOAL IS TO SEEK ALLAH'S PLEASURE (REDHA) AND SALVATION IN THE HEREAFTER (AKHIRAH).

1. Conviction of the Heart: IMAN.

The first duty of a Muslim is to develop IMAN. Believing, reciting, understanding and pondering the Ayats of the Quran and behaving accordingly. Establish an intimate relationship with the Quran to increase one's IMAN.

< One must wage a constant struggle (jihad) to fulfill the duty of attaining and increasing one's Iman. This struggle is fulfilled through the following 3 ways;

TAZAKKUR (Remembrance through the Quran): To grasp the most essential and basic meanings of the Quranic ayat through constant recitation.

TADABBUR (Pondering over the Quran): To ponder deeply over the Quranic ayat to understand its wisdom (hikmah).

LEARNING THE ARABIC LANGUAGE: An intimate relationship with the Quran can only be genuinely established if its message is understood in its own language - translations are not sufficient.>

2. Complete and Loving Submission to the Will of Allah: IBADAH.

To become a genuine slave ('abd) of Allah, one must willingly, completely and at all times submit to His commands with a sense of love and gratitude. This submission is not limited only to the 5 pillars of Islam; it is also required in one's economic endeavors, political conduct and social behavior. Thus, the total submission to Allah must encompass all of our individual and collective affairs.

< A struggle (jihad) must occur through the following 3 levels;

JIHAD AGAINST ONE'S OWN SOUL (NAFS: the impulses of the self)

JIHAD AGAINST THE WHISPERING TEMPTATIONS OF SATAN.

JIHAD AGAINST THE WRONG TRENDS OF SOCIETY. >

3. Bearing Witness Unto Mankind: SYAHADA 'ALAN NAAS.

Since there is no Prophet after Muhammad, it is the duty of the Muslim Ummah to collectively deliver the message of Islam to humanity for all times to come. The message has to be delivered through words and actions.

< There are 3 levels of jihad to fulfill this duty;

CALL WITH WISDOM (Da'wah bil Hikmah): To spread the message of the Quran in the highest intellectual idiom of the day, so that its knowledge and wisdom is understood and acknowledged by the intellectual elite of the society.

ADMONITION (Da'wah bil Mawa'izah Al-Hasanah): To spread the message of the Quran with the utmost sincerity in simple language. This sincerity should be reflected by the exemplary behavior of the message-giver.

DEBATE (Mujadalah): To respond to the confrontational and evil spirited propaganda against Islam in the best manner through debates and arguments. >

4. Establishment of the just socio-politico-economic Islamic Order: IQAMAT UD-DEEN.

It is only by establishing a just socio-politico-economic order, as outlined in the Quran and Sunnah, that Muslims will fulfill the obligation of Syahada 'Alan-Naas (Witness Unto Mankind). Struggling to establish the Deen is an obligatory duty on every Muslim.

The 3 initial steps above are necessary to fulfill this most important duty, IQAMAT-UD-DEEN.

< The struggle (jihad) required to fulfill this duty can only be accomplished through a well-structured and disciplined organization (jama'ah) and must pass through the following 3 phases;

PASSIVE RESISTANCE: The members must endure with steadfastness and perseverance (sabr) any oppression, slander, torture or opposition directed against the Islamic movement.

ACTIVE RESISTANCE: Upon achieving a sound infrastructure, critical mass, and moral credibility to confront the shortcomings of the present corrupt system, the organization (jama'ah) will engage in active resistance by means of a non-violent mass movement to promote its goal of establishing the Deen of Allah.

DISCIPLINED, NON-VIOLENT MASS MOVEMENT: Through active resistance the movement will use all constitutionally sanctioned means to bring about just changes in social, political and economic practices. This includes non-violent direct action and civil disobedience. >

Source: Qur’an and Ahadith as compiled by Dr Israr Ahmad, Tanzeem E-Islami.