Why are you messing with my sister?
This is a little message to those involved in free mixing in college and other places. I want this to end.
I’m hearing rumors that you guys are talking, flirting and checking my sisters. That makes me mad; it drives me up the wall. So here’s a little somat before you die…
I know what you Romeos get up to. When you’re all sneaking around, meeting up at meadowside, or the library, or the old littlewoods café. Jumping on a train to Brum. You scum are dishonouring us all.
Now I know you’ve just read the previous sentence and you’re all jumping up and down and shouting what about her, she’s part of it too. I agree with you, she has to share the blame. But how does it excuse you?
One of the crazy things is you geezers have principles and rules about how you commit this crime. ‘Nah man, that’s Nad’s sister, man, you can’t check her!’, ‘I’m not checking anyone from Burton, keep it strictly out of town’. Well thank you very much. That’s very nice of you. Why is your friends blood sister, and your sister worth more than mine. Who the hell are you to make the rules?
What would you do if you seen a young handsome looking guy chatting to your mum? Yes you’re MUM. You’re mum’s laughing and he’s buzzing? Picture it. He’s got one intent to get her into bed. What you thinking…Bigz what you saying man! Well, its simple as this…the rush of blood that you just felt is exactly what I felt when I seen you guys, chilling with my sisters.
You guys got no shame? You really that narrow minded? You’re mum and sister live on this land too. What makes you think their immune? The facts are simple; our sisters are our honour, not a piece of meat. You wanna churps my sister, then let a white guy churps yours.
Most you guys are sitting on the fence – amazed by what girls have to offer. Girls are girls, you’ll marry one, one day so be patient and persevere. Why anger Allah by committing zina? Why why why?
Now on to you super loverboys. You know who you are. The ones saying I’m different because I love my girl. I will marry her one day. Well whoop di do. Your still committing sin. Your in “love” so rules don’t apply to you? Well they do. Its free mixing. What if I was in “love” with your sister. Would you pat me on the back and give me a “shaabaash”. I didn’t think so, don’t expect one from me. Then there is the bollywood love stories. The lovebirds that runaway together, because no-one would accept their love. Wow just like Devdas and Paro. Let me tell you that your love story stinks, because there is no happy ending. A hot ending but not a happy one. You see for a marriage to be accepted by Islam the girl has to have consent from a parent and guardian, if not then you people are probably committing zina.
This attitude has to end, like my brother Ramez, you too will end. Don’t use your bodies, which Allah created, to commit these crimes. Instead join us in our mission - raising Islam out the gutter.
You wanna know what happens to those who commit a crime – a crime against the all-mighty Allah? You really wanna know. Picture this. You’re getting dragged face down, chains ripping through your ankles. This is just the beginning. You’ll be flung into the fire, the heat will melt your skin. Enjoying it so far? You’ll fall, you’ll fall for 70 years, just gives you time to reflect – was it worth it? You’ll land face down on a smouldering land – your brain pops, you’ll get another one, just so it’ll pop once again. You’re in a daze. You see an image in the distance – you’re crawling, burning, melting, scorpians biting. You look up and its your girl – burning alongside ya.
Was it worth it?
Take time to reflect and figure out who you are – you’re not a paki – that’s what the Brits told you. Listen to the Prophet – we are Muslims – simple as that. Your ancestors were great and true. Promoting good and forbidding what you do. Who are you?
Become a leader – lead us out this mess. You guys have potential to bring Islam back. You need to stop following the shaytan and join the crew that represents Islam. Its simple as that. Take this advice my beloved brother, wake up, stand up and join the oppressed.
p.s. to the cyber lover boys – who love to love on the internet. I really don’t know what to say. I’m shtum. You really that desperate you’ll spend hours on end on msn? Honestly, what’s this world coming to? You really value your sexual desire that you’ll get cheap thrills off a PC screen?
Tuesday, 16 January 2007
Clearing up Confusion so You can't Hide behind it.
The correct understanding – any questions – email me…
The meaning of the ahadith of 73 Sects
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِِ
The Messenger (SalAllahu alaihi wasallam) said;
إفترقت اليهود على احدى وسبعين فرقة،
وافترقت النصارة على إثنتين وسبعين فرقة،
وتفترق أمتي على ثلاث وسبعين فرقة
“The Jews were divided among themselves into seventy one or seventy two sects, and the Christians were divided among themselves into seventy one or seventy two sects. And My Ummah will be divided among itself into seventy three sects.” Abu Dawood, at-Tirmidhi, al-Hakim and Ahmad among several others, reported this Hadith. At-Tirmidhi said; “Hadeethun Hassanun Sahih”.
In another variation, Imam Ahmad recorded that Abu `Amir `Abdullah bin Luhay said; "We performed Hajj with Mu`awiyah bin Abi Sufyan. When we arrived at Makkah, he stood up after praying Dhuhr and said; ‘The Messenger of Allah (SalAllahu alaihi wasallam) said;
إِنَّ أَهْلَ الْكِتَابَيْنِ افْتَرَقُوا فِي دِينِهِمْ عَلى ثِنْتَيْنِ وَسَبْعِينَ مِلَّةً، وَإِنَّ هذِهِ الْأُمَّةَ سَتَفْتَرِقُ عَلى ثَلَاثٍ وَسَبْعِينَ مِلَّةً يَعْنِي الْأَهْوَاءَ كُلُّهَا فِي النَّارِ إِلَّا وَاحِدَةً وَهِيَ الْجَمَاعَةُ وَإِنَّهُ سَيَخْرُجُ فِي أُمَّتِي أَقْوَامٌ تَجَارَى بِهِمْ تِلْكَ الْأَهْوَاءُ كَمَا يَتَجَارَى الْكَلَبُ بِصَاحِبِه، لَا يَبْقَى مِنْهُ عِرْقٌ وَلَا مَفْصِلٌ إِلَّا دَخَلَه
‘The People of the Two Scriptures divided into seventy-two sects. This Ummah will divide into seventy-three sects, all in the Fire except one, that is, the Jama`ah. Some of my Ummah will be guided by desire, like one who is infected by rabies; no vein or joint will be saved from these desires.’’”
This hadith was also narrated by Abu Dawood (2/503), Ahmad (4/102) and al-Haakim (1/128) among others, with similar wording but with the following addition;
ثنتان وسبعون في النار. قيل: يا رسول الله
من هم؟ قال: الجماعة
“Seventy two in hell fire and one in the Jannah: that is the 'Jama`ah.'”
Some scholars, such as ash-Shawkani and al-Kawthari mistakenly said that this addition is weak. Ibn Hazm wrongly said that it was fabricated.
It is important that Muslims understand this honourable hadith in the correct context. Thus, with the help of Allah (Subhanahu wa ta’aala), a detailed presentation of the meaning of the hadith, its historical manifestations, and its impact on the way Muslims view each other will be given. This hadith has been used by certain people to disparage others; so some who follow the Ijtihad of Sheikh Mohammad bin Abdul Wahhab consider those who do not, as being of the sects that will enter the hell fire. Some who followed the Shafi’i school said this about the Hanafi School and Hanafi about the Shafi’i and so on. Some Sunnis said the same for the Shia, and vice versa.
The hadith mentions the word “Firqah”; this word is a lafz mushtaraq, or homonym. It is a word, which has many meanings. Allah (Subhanahu wa ta’aala) mentions this word in different contexts in the Quran;
وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُواْ كَآفَّةً فَلَوْلاَ نَفَرَ
مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ
وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
“Nor should the Believers all go forth together: if a contingent (firqah) from every expedition (taifah) remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them, - that thus they (may learn) to guard themselves (against evil)” [TMQ At-Taubah: 122]
Here, the word firqah is used to mean group or expedition.
وَإِنَّ مِنْهُمْ لَفَرِيقاً يَلْوُونَ أَلْسِنَتَهُم بِالْكِتَابِ لِتَحْسَبُوهُ
مِنَ الْكِتَابِ وَمَا هُوَ مِنَ الْكِتَابِ وَيَقُولُونَ هُوَ مِنْ عِندِ
اللّهِ وَمَا هُوَ مِنْ عِندِ اللّهِ وَيَقُولُونَ عَلَى اللّهِ الْكَذِبَ
وَهُمْ يَعْلَمُونَ
“There is among them a section (firqah) who distort the Book with their tongues: (As they read) you would think it is a part of the Book, but it is no part of the Book; and they say, "That is from Allah," but it is not from Allah. It is they who tell a lie against Allah, and (well) they know it!” [TMQ Ale-Imran: 78]
Here again the word firqah is used, but in this context, it is something that is condemned, for the action they carried out was distorting the revelation.
So the context will indicate what the meaning is of the word being used.
With respect to the hadith, Allah's Messenger (SalAllahu alaihi wasallam) explains to us how the Jews were divided into seventy-one sects or firqah, and the Christians were similarly divided into seventy-two firqah. Then he (SalAllahu alaihi wasallam) states that this Ummah will divide into seventy-three sects and that all but the one who follows what he (SalAllahu alaihi wasallam) and his companions followed will be in hell.
Thus, stating the division among the Muslim Ummah amid the Jews and Christians is meant as a condemnation of this act. The questions that therefore arise are, in which areas did the Jews and Christians disagree and how did their disagreement lead to the formation of a firqah or sect? The Qur’an al-Kareem, ordered us not to divide as the Jews and Christians did. Thus, it is important to understand in what it was that they differed.
a) They disagreed over their Messengers. Allah the Supreme says;
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِن بَعْدِهِ
بِالرُّسُلِ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ
بِرُوحِ الْقُدُسِ أَفَكُلَّمَا جَاءكُمْ رَسُولٌ بِمَا لاَ
تَهْوَى أَنفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقاً كَذَّبْتُمْ
وَفَرِيقاً تَقْتُلُونَ
“And We had given Musa the Book and followed him by Messengers. And We gave Isa the son of Maryam the clear signs and supported him with Roohul Qudus (Jibra'eel). Is it that when ever a Messenger came to you with a matter that you do not like, you turned with arrogance, calling some liars and killing others?” [TMQ Al-Baqarah: 87]
And He (Subhanahu wa ta’aala) says;
وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ
الْقُدُسِ وَلَوْ شَاء اللّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن
بَعْدِ مَا جَاءتْهُمُ الْبَيِّنَاتُ وَلَـكِنِ اخْتَلَفُواْ فَمِنْهُم
مَّنْ آمَنَ وَمِنْهُم مَّن كَفَرَ
“And We gave Isa the son of Maryam the Clear signs. But they disagreed, some of them believed and some disbelieved” [TMQ Al-Baqarah: 253]
They also disagreed on their Book. Allah the Supreme says;
وَمَا اخْتَلَفَ الَّذِينَ أُوْتُواْ الْكِتَابَ إِلاَّ مِن
بَعْدِ مَا جَاءهُمُ الْعِلْمُ بَغْياً بَيْنَهُمْ
“The people of the Book did not disagree except, out of mutual jealousy, after knowledge had come to them” [TMQ Ale-Imran: 19]
They divided between themselves, calling each other kafir. Allah the Supreme says;
وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَى عَلَىَ شَيْءٍ
وَقَالَتِ النَّصَارَى لَيْسَتِ الْيَهُودُ عَلَى شَيْءٍ وَهُمْ
يَتْلُونَ الْكِتَابَ كَذَلِكَ قَالَ الَّذِينَ لاَ يَعْلَمُونَ مِثْلَ
قَوْلِهِمْ فَاللّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُواْ
فِيهِ يَخْتَلِفُونَ
“And the Jews claimed that the Christians are on nothing, and the Christians claimed that the Jews are on nothing, while reciting the Book. Those who have no certain knowledge said as they did. Allah will be the Judge between them on the Day of Judgement in that which they disagreed on.” [TMQ Al-Baqarah: 113]
Upon studying the areas in which they disagreed, one finds that they disagreed in the fundamentals of their Deen. They disagreed on their Prophets, the Day of Judgement, the Unity of Allah, resurrection, heaven and hell, etc. These are disagreements on the foundations of belief. Since Allah (Subhanahu wa ta’aala) and His Messenger (SalAllahu alaihi wasallam) ordered us not to divide as the People of the Book did, then we are to avoid that area which their disagreement occurred in. This means that disagreement on the fundamentals of the Deen is condemned.
To explain the above mentioned further, the Tafseer of the ayah;
وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعاً وَلاَ تَفَرَّقُواْ
“And hold tight to the rope of Allah and divide not,” [TMQ Ale-Imran: 103], needs to be looked into. Allah (Subhanahu wa ta’aala) orders the Muslims to hold tight and not let go of the rope of Allah (Subhanahu wa ta’aala) and not to divide.
'The rope of Allah'
Ibn Masood (ra), Ali bin Abi Talib (ra), and Abu Saeed Al-Kuddrri (ra) said it is the Qur'an. Others said it is the Deen of Allah (Subhanahu wa ta’aala). Others like Ibnul Mubaarak said it is the Jama’ah.
'And divide not'
At-Tabari said; “…and do not disperse away from the Deen of Allah and His covenant which he took from you in His Book: that you should be together in obeying Him and His Messenger (SalAllahu alaihi wasallam).”
Ibn Katheer said; “He ordered them to stay in the Jama`ah and not to divide.”
Al-Qurtubi said; “Do not divide as the Jews and the Christians in their Deen…and it could mean do not separate based on your desires and interests.”
Therefore, the disagreement that Muslims are not allowed to have is in the fundamentals of their Deen, not in its branches. This is due to several reasons:
a) The texts that condemn the disagreement order the Muslims not to disagree like the People of the Book who disagreed in the fundamentals as previously explained.
The Sunnah of the Messenger (SalAllahu alaihi wasallam) permitted disagreements in the branches or Furoo`.
c) The disagreement that existed among the Sahabah were in the Furoo', not in the Usul (foundations of the Deen). No condemnation was made about such disagreements in the Furoo’.
d) The followers of the Companions (Tabi'een), the generation that followed them, and the scholars of the Salaf (predecessors) accepted the disagreement in the Furoo’ but not in the Usul ud-Deen (foundations of the Deen).
So, for example, Ash-Shafi'i (ra) states in his book Ar-Risalah; “Disagreement is of two types: One that is Haram and the other is not. Everything that Allah established by the definite proof (Hujjah) in His book or clearly stated by His Prophet is Haram to disagree over by the one who knows of it. As for that which can be understood differently or by analogy, since the text can bare it…there is room for [disagreement] unlike in the clearly stated.”
Ibn Taymiyah (ra) in his book al-Fatawa al-Kubra, Vol. 20, p.256 stated; “Then it [the texts] are divided to: that which is definite in its dalalah (meaning). Its definiteness is established in its chain [of narrators] (Sanad) as well as in its contents (Mata), where we are sure that Allah's Messenger (SalAllahu alaihi wasallam) said it and meant that meaning. The other which is indefinite in its dalalah (meaning). As for the first, it must be believed in and acted according to. This is indisputable among the scholars in general. The scholars might disagree however in some news whether their chains are definite (Qat’i) or not and whether their meaning is definite or not. An example of such disagreement is with regard to the news transmitted by the one (Khabarul Wahid) that is accepted by the Ummah or the one that the Ummah has agreed to act upon.”
So the subject that the hadith discusses is not the differences, which arise from interpretation of the texts, which are preponderant in meaning, but it is condemning those firqah (sects) that have differed in the foundations of the Deen. Indeed, the Sahabah (ra) had disagreed in matters, which were related to the branches of the Deen, but they remained united on the foundations of the Deen. Subsequently, the great Mujtahideen of Islam differed on many aspects of the Deen, but they were again in the branches. So the “firqah” which are punished in hell fire, are not those groups which have these legitimate differences. Therefore, those who follow a particular Madhab, such as the Shafi’i, Hanafi, Hanbali, Maliki or even those who follow the schools of thought from the Shia like the Ja’fari or Zaidi, are not labelled with disbelief.
Rather, those sects that are mentioned in the hadith are those who have left the fold of Islam such as the Qadiani, who claimed Prophethood after Muhammad (SalAllahu alaihi wasallam), or those Alawi, who claim Ali (ra) to be god incarnate (may Allah protect us from such deviation), or those who deny the punishment in the Ahkirah, etc. Any group that contradicts the definite text of the Qur’an, falls outside the fold of Islam.
The Hanafi scholar, Ibn Abideen stated this fact; “There is no doubt in the disbelief (kufr) of those that falsely accuse Sayyida Aisha (ra) of adultery, deny the companionship of Sayyidina Abu Bakr (ra), believe that Sayyidina Ali (ra) was God or that the angel Jibril mistakenly descended with the revelation (wahy) on the Messenger of Allah (SalAllahu alaihi wasallam), etc. which is apparent kufr and contrary to the teachings of the Qur'an.” [Radd al-Muhtar, 4/453].
Ibn Abidin continues; "It is difficult to make a general statement and judge all the Shia to be non-believers, as the scholars have agreed on the deviation and defection of the deviated sects."
Even the Shia scholar of the Qur’an, Allama Muhammad Hussein Tabatabai, writes in his very famous exegesis, Tafseer-ul-Meezan, 12th edition, page 109, published in Iran, regarding the completeness of the Qur'an; “The Qur’an, which Almighty Allah descended on Prophet Muhammad (SalAllahu alaihi wasallam), is protected from any change.”
Unfortunately, the ignorance and bigotry of certain groups has led to the passing of Takfir, which had affected the Jews and Christians. It is a way of thinking which regards one’s own opinion and views in matters within the Deen as unquestionably right, and any belief or opinion opposed to or differing from them as unreasonable or wicked.
The Muslim Ummah is one. The Qur’an found in the mosques, throughout the world, whether in Karachi, Tehran, Cairo, Madinah, or Algiers is one. Allah (Subhanahu wa ta’aala) states;
إِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاعْبُدُونِ
“Verily, this brotherhood of yours is a single brotherhood, and I am your Lord and Cherisher: therefore serve Me (and no other)” [TMQ Al-Anbiyah: 92]
The Shia are part of this noble Ummah; they are Muslim and brotherly love needs to exist between all the Muslims. Indeed the Muslim is a brother of another Muslim, whether he is Shia, Sunni or whatever authority he imitates or whichever Mujtahid he follows. This is how the Messenger of Allah (SalAllahu alaihi wasallam) taught us,
المسلم أخ المسلم ، لا يظلمه ولا يخذله ولا يحقره
“The Muslim is a brother of another Muslim, he doesn't oppress him, neither does he hand him over to the enemy, he doesn't disappoint him, nor does he humiliate him.”
Allah (Subhanahu wa ta’aala) states;
هُوَ سَمَّاكُمُ الْمُسْلِمينَ
“It is He who has called you Muslim.” [TMQ Al-Hajj: 78]
Any disagreement which exists, is something which can be referred to the divine texts,
فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ
“…and if you differ in anything refer it back to Allah and His Messenger…” [TMQ An-Nisa: 59]
Indeed, it is clear for those who take notice, that the Kuffar have gathered against us and have thrown us all into one bracket and are not going to let a day pass without the spilling of Muslim blood. In spite of the fact that the Kuffar are split in accordance with their benefits, they come together in the war against Islam, and compete in their enmity against it. So should we not gather against them, bonding around Islam, not artificially splitting ourselves into Sunni and Shia and various Madhabs?
وَالَّذينَ كَفَرُواْ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ إِلاَّ تَفْعَلُوهُ تَكُن فِتْنَةٌ فِي الأَرْضِ وَفَسَادٌ كَبِي
“The Unbelievers are protectors, one of another: Unless ye do this, (protect each other by establishing the Khilafah), there would be turmoil and oppression on earth, and great mischief.” [TMQ Al-Anfal: 73]
The meaning of the ahadith of 73 Sects
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِِ
The Messenger (SalAllahu alaihi wasallam) said;
إفترقت اليهود على احدى وسبعين فرقة،
وافترقت النصارة على إثنتين وسبعين فرقة،
وتفترق أمتي على ثلاث وسبعين فرقة
“The Jews were divided among themselves into seventy one or seventy two sects, and the Christians were divided among themselves into seventy one or seventy two sects. And My Ummah will be divided among itself into seventy three sects.” Abu Dawood, at-Tirmidhi, al-Hakim and Ahmad among several others, reported this Hadith. At-Tirmidhi said; “Hadeethun Hassanun Sahih”.
In another variation, Imam Ahmad recorded that Abu `Amir `Abdullah bin Luhay said; "We performed Hajj with Mu`awiyah bin Abi Sufyan. When we arrived at Makkah, he stood up after praying Dhuhr and said; ‘The Messenger of Allah (SalAllahu alaihi wasallam) said;
إِنَّ أَهْلَ الْكِتَابَيْنِ افْتَرَقُوا فِي دِينِهِمْ عَلى ثِنْتَيْنِ وَسَبْعِينَ مِلَّةً، وَإِنَّ هذِهِ الْأُمَّةَ سَتَفْتَرِقُ عَلى ثَلَاثٍ وَسَبْعِينَ مِلَّةً يَعْنِي الْأَهْوَاءَ كُلُّهَا فِي النَّارِ إِلَّا وَاحِدَةً وَهِيَ الْجَمَاعَةُ وَإِنَّهُ سَيَخْرُجُ فِي أُمَّتِي أَقْوَامٌ تَجَارَى بِهِمْ تِلْكَ الْأَهْوَاءُ كَمَا يَتَجَارَى الْكَلَبُ بِصَاحِبِه، لَا يَبْقَى مِنْهُ عِرْقٌ وَلَا مَفْصِلٌ إِلَّا دَخَلَه
‘The People of the Two Scriptures divided into seventy-two sects. This Ummah will divide into seventy-three sects, all in the Fire except one, that is, the Jama`ah. Some of my Ummah will be guided by desire, like one who is infected by rabies; no vein or joint will be saved from these desires.’’”
This hadith was also narrated by Abu Dawood (2/503), Ahmad (4/102) and al-Haakim (1/128) among others, with similar wording but with the following addition;
ثنتان وسبعون في النار. قيل: يا رسول الله
من هم؟ قال: الجماعة
“Seventy two in hell fire and one in the Jannah: that is the 'Jama`ah.'”
Some scholars, such as ash-Shawkani and al-Kawthari mistakenly said that this addition is weak. Ibn Hazm wrongly said that it was fabricated.
It is important that Muslims understand this honourable hadith in the correct context. Thus, with the help of Allah (Subhanahu wa ta’aala), a detailed presentation of the meaning of the hadith, its historical manifestations, and its impact on the way Muslims view each other will be given. This hadith has been used by certain people to disparage others; so some who follow the Ijtihad of Sheikh Mohammad bin Abdul Wahhab consider those who do not, as being of the sects that will enter the hell fire. Some who followed the Shafi’i school said this about the Hanafi School and Hanafi about the Shafi’i and so on. Some Sunnis said the same for the Shia, and vice versa.
The hadith mentions the word “Firqah”; this word is a lafz mushtaraq, or homonym. It is a word, which has many meanings. Allah (Subhanahu wa ta’aala) mentions this word in different contexts in the Quran;
وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُواْ كَآفَّةً فَلَوْلاَ نَفَرَ
مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ
وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
“Nor should the Believers all go forth together: if a contingent (firqah) from every expedition (taifah) remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them, - that thus they (may learn) to guard themselves (against evil)” [TMQ At-Taubah: 122]
Here, the word firqah is used to mean group or expedition.
وَإِنَّ مِنْهُمْ لَفَرِيقاً يَلْوُونَ أَلْسِنَتَهُم بِالْكِتَابِ لِتَحْسَبُوهُ
مِنَ الْكِتَابِ وَمَا هُوَ مِنَ الْكِتَابِ وَيَقُولُونَ هُوَ مِنْ عِندِ
اللّهِ وَمَا هُوَ مِنْ عِندِ اللّهِ وَيَقُولُونَ عَلَى اللّهِ الْكَذِبَ
وَهُمْ يَعْلَمُونَ
“There is among them a section (firqah) who distort the Book with their tongues: (As they read) you would think it is a part of the Book, but it is no part of the Book; and they say, "That is from Allah," but it is not from Allah. It is they who tell a lie against Allah, and (well) they know it!” [TMQ Ale-Imran: 78]
Here again the word firqah is used, but in this context, it is something that is condemned, for the action they carried out was distorting the revelation.
So the context will indicate what the meaning is of the word being used.
With respect to the hadith, Allah's Messenger (SalAllahu alaihi wasallam) explains to us how the Jews were divided into seventy-one sects or firqah, and the Christians were similarly divided into seventy-two firqah. Then he (SalAllahu alaihi wasallam) states that this Ummah will divide into seventy-three sects and that all but the one who follows what he (SalAllahu alaihi wasallam) and his companions followed will be in hell.
Thus, stating the division among the Muslim Ummah amid the Jews and Christians is meant as a condemnation of this act. The questions that therefore arise are, in which areas did the Jews and Christians disagree and how did their disagreement lead to the formation of a firqah or sect? The Qur’an al-Kareem, ordered us not to divide as the Jews and Christians did. Thus, it is important to understand in what it was that they differed.
a) They disagreed over their Messengers. Allah the Supreme says;
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِن بَعْدِهِ
بِالرُّسُلِ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ
بِرُوحِ الْقُدُسِ أَفَكُلَّمَا جَاءكُمْ رَسُولٌ بِمَا لاَ
تَهْوَى أَنفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقاً كَذَّبْتُمْ
وَفَرِيقاً تَقْتُلُونَ
“And We had given Musa the Book and followed him by Messengers. And We gave Isa the son of Maryam the clear signs and supported him with Roohul Qudus (Jibra'eel). Is it that when ever a Messenger came to you with a matter that you do not like, you turned with arrogance, calling some liars and killing others?” [TMQ Al-Baqarah: 87]
And He (Subhanahu wa ta’aala) says;
وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ
الْقُدُسِ وَلَوْ شَاء اللّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن
بَعْدِ مَا جَاءتْهُمُ الْبَيِّنَاتُ وَلَـكِنِ اخْتَلَفُواْ فَمِنْهُم
مَّنْ آمَنَ وَمِنْهُم مَّن كَفَرَ
“And We gave Isa the son of Maryam the Clear signs. But they disagreed, some of them believed and some disbelieved” [TMQ Al-Baqarah: 253]
They also disagreed on their Book. Allah the Supreme says;
وَمَا اخْتَلَفَ الَّذِينَ أُوْتُواْ الْكِتَابَ إِلاَّ مِن
بَعْدِ مَا جَاءهُمُ الْعِلْمُ بَغْياً بَيْنَهُمْ
“The people of the Book did not disagree except, out of mutual jealousy, after knowledge had come to them” [TMQ Ale-Imran: 19]
They divided between themselves, calling each other kafir. Allah the Supreme says;
وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَى عَلَىَ شَيْءٍ
وَقَالَتِ النَّصَارَى لَيْسَتِ الْيَهُودُ عَلَى شَيْءٍ وَهُمْ
يَتْلُونَ الْكِتَابَ كَذَلِكَ قَالَ الَّذِينَ لاَ يَعْلَمُونَ مِثْلَ
قَوْلِهِمْ فَاللّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُواْ
فِيهِ يَخْتَلِفُونَ
“And the Jews claimed that the Christians are on nothing, and the Christians claimed that the Jews are on nothing, while reciting the Book. Those who have no certain knowledge said as they did. Allah will be the Judge between them on the Day of Judgement in that which they disagreed on.” [TMQ Al-Baqarah: 113]
Upon studying the areas in which they disagreed, one finds that they disagreed in the fundamentals of their Deen. They disagreed on their Prophets, the Day of Judgement, the Unity of Allah, resurrection, heaven and hell, etc. These are disagreements on the foundations of belief. Since Allah (Subhanahu wa ta’aala) and His Messenger (SalAllahu alaihi wasallam) ordered us not to divide as the People of the Book did, then we are to avoid that area which their disagreement occurred in. This means that disagreement on the fundamentals of the Deen is condemned.
To explain the above mentioned further, the Tafseer of the ayah;
وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعاً وَلاَ تَفَرَّقُواْ
“And hold tight to the rope of Allah and divide not,” [TMQ Ale-Imran: 103], needs to be looked into. Allah (Subhanahu wa ta’aala) orders the Muslims to hold tight and not let go of the rope of Allah (Subhanahu wa ta’aala) and not to divide.
'The rope of Allah'
Ibn Masood (ra), Ali bin Abi Talib (ra), and Abu Saeed Al-Kuddrri (ra) said it is the Qur'an. Others said it is the Deen of Allah (Subhanahu wa ta’aala). Others like Ibnul Mubaarak said it is the Jama’ah.
'And divide not'
At-Tabari said; “…and do not disperse away from the Deen of Allah and His covenant which he took from you in His Book: that you should be together in obeying Him and His Messenger (SalAllahu alaihi wasallam).”
Ibn Katheer said; “He ordered them to stay in the Jama`ah and not to divide.”
Al-Qurtubi said; “Do not divide as the Jews and the Christians in their Deen…and it could mean do not separate based on your desires and interests.”
Therefore, the disagreement that Muslims are not allowed to have is in the fundamentals of their Deen, not in its branches. This is due to several reasons:
a) The texts that condemn the disagreement order the Muslims not to disagree like the People of the Book who disagreed in the fundamentals as previously explained.
The Sunnah of the Messenger (SalAllahu alaihi wasallam) permitted disagreements in the branches or Furoo`.
c) The disagreement that existed among the Sahabah were in the Furoo', not in the Usul (foundations of the Deen). No condemnation was made about such disagreements in the Furoo’.
d) The followers of the Companions (Tabi'een), the generation that followed them, and the scholars of the Salaf (predecessors) accepted the disagreement in the Furoo’ but not in the Usul ud-Deen (foundations of the Deen).
So, for example, Ash-Shafi'i (ra) states in his book Ar-Risalah; “Disagreement is of two types: One that is Haram and the other is not. Everything that Allah established by the definite proof (Hujjah) in His book or clearly stated by His Prophet is Haram to disagree over by the one who knows of it. As for that which can be understood differently or by analogy, since the text can bare it…there is room for [disagreement] unlike in the clearly stated.”
Ibn Taymiyah (ra) in his book al-Fatawa al-Kubra, Vol. 20, p.256 stated; “Then it [the texts] are divided to: that which is definite in its dalalah (meaning). Its definiteness is established in its chain [of narrators] (Sanad) as well as in its contents (Mata), where we are sure that Allah's Messenger (SalAllahu alaihi wasallam) said it and meant that meaning. The other which is indefinite in its dalalah (meaning). As for the first, it must be believed in and acted according to. This is indisputable among the scholars in general. The scholars might disagree however in some news whether their chains are definite (Qat’i) or not and whether their meaning is definite or not. An example of such disagreement is with regard to the news transmitted by the one (Khabarul Wahid) that is accepted by the Ummah or the one that the Ummah has agreed to act upon.”
So the subject that the hadith discusses is not the differences, which arise from interpretation of the texts, which are preponderant in meaning, but it is condemning those firqah (sects) that have differed in the foundations of the Deen. Indeed, the Sahabah (ra) had disagreed in matters, which were related to the branches of the Deen, but they remained united on the foundations of the Deen. Subsequently, the great Mujtahideen of Islam differed on many aspects of the Deen, but they were again in the branches. So the “firqah” which are punished in hell fire, are not those groups which have these legitimate differences. Therefore, those who follow a particular Madhab, such as the Shafi’i, Hanafi, Hanbali, Maliki or even those who follow the schools of thought from the Shia like the Ja’fari or Zaidi, are not labelled with disbelief.
Rather, those sects that are mentioned in the hadith are those who have left the fold of Islam such as the Qadiani, who claimed Prophethood after Muhammad (SalAllahu alaihi wasallam), or those Alawi, who claim Ali (ra) to be god incarnate (may Allah protect us from such deviation), or those who deny the punishment in the Ahkirah, etc. Any group that contradicts the definite text of the Qur’an, falls outside the fold of Islam.
The Hanafi scholar, Ibn Abideen stated this fact; “There is no doubt in the disbelief (kufr) of those that falsely accuse Sayyida Aisha (ra) of adultery, deny the companionship of Sayyidina Abu Bakr (ra), believe that Sayyidina Ali (ra) was God or that the angel Jibril mistakenly descended with the revelation (wahy) on the Messenger of Allah (SalAllahu alaihi wasallam), etc. which is apparent kufr and contrary to the teachings of the Qur'an.” [Radd al-Muhtar, 4/453].
Ibn Abidin continues; "It is difficult to make a general statement and judge all the Shia to be non-believers, as the scholars have agreed on the deviation and defection of the deviated sects."
Even the Shia scholar of the Qur’an, Allama Muhammad Hussein Tabatabai, writes in his very famous exegesis, Tafseer-ul-Meezan, 12th edition, page 109, published in Iran, regarding the completeness of the Qur'an; “The Qur’an, which Almighty Allah descended on Prophet Muhammad (SalAllahu alaihi wasallam), is protected from any change.”
Unfortunately, the ignorance and bigotry of certain groups has led to the passing of Takfir, which had affected the Jews and Christians. It is a way of thinking which regards one’s own opinion and views in matters within the Deen as unquestionably right, and any belief or opinion opposed to or differing from them as unreasonable or wicked.
The Muslim Ummah is one. The Qur’an found in the mosques, throughout the world, whether in Karachi, Tehran, Cairo, Madinah, or Algiers is one. Allah (Subhanahu wa ta’aala) states;
إِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاعْبُدُونِ
“Verily, this brotherhood of yours is a single brotherhood, and I am your Lord and Cherisher: therefore serve Me (and no other)” [TMQ Al-Anbiyah: 92]
The Shia are part of this noble Ummah; they are Muslim and brotherly love needs to exist between all the Muslims. Indeed the Muslim is a brother of another Muslim, whether he is Shia, Sunni or whatever authority he imitates or whichever Mujtahid he follows. This is how the Messenger of Allah (SalAllahu alaihi wasallam) taught us,
المسلم أخ المسلم ، لا يظلمه ولا يخذله ولا يحقره
“The Muslim is a brother of another Muslim, he doesn't oppress him, neither does he hand him over to the enemy, he doesn't disappoint him, nor does he humiliate him.”
Allah (Subhanahu wa ta’aala) states;
هُوَ سَمَّاكُمُ الْمُسْلِمينَ
“It is He who has called you Muslim.” [TMQ Al-Hajj: 78]
Any disagreement which exists, is something which can be referred to the divine texts,
فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ
“…and if you differ in anything refer it back to Allah and His Messenger…” [TMQ An-Nisa: 59]
Indeed, it is clear for those who take notice, that the Kuffar have gathered against us and have thrown us all into one bracket and are not going to let a day pass without the spilling of Muslim blood. In spite of the fact that the Kuffar are split in accordance with their benefits, they come together in the war against Islam, and compete in their enmity against it. So should we not gather against them, bonding around Islam, not artificially splitting ourselves into Sunni and Shia and various Madhabs?
وَالَّذينَ كَفَرُواْ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ إِلاَّ تَفْعَلُوهُ تَكُن فِتْنَةٌ فِي الأَرْضِ وَفَسَادٌ كَبِي
“The Unbelievers are protectors, one of another: Unless ye do this, (protect each other by establishing the Khilafah), there would be turmoil and oppression on earth, and great mischief.” [TMQ Al-Anfal: 73]
Wake up boys we got work to do!!
For 5 years the US has kidnapped, tortured, and incarcerated men - and some children - in Camp Delta. These men, some of whom simply disappeared from their homes, have never been charged with any crime. They are, by the standards of Islam and even by the standards that the US boast of, innocent men until they are charged, tried and proven guilty of a crime.
- Bigz: You guys can use this argument to prove that US policy has double standards – Innocent until proven guilty hey?
Some were tortured in institutions -such as Bagram airbase - before transfer to what can only be described as this US gulag. Some were beaten, tormented and humiliated by guards at the camp itself. How many may have been killed by such beatings we will never know.
- Bigz: This is reported by independent charity organisations such as Red cross, some prisoners and soldiers. Lies will always come out.
The violation of the very same standards that Bush, Blair and others have alleged that they sought to uphold, and have tried to force upon the Muslim world with their bombs and guns is obvious hypocrisy. However, the extraordinary thing is the way that these crimes - kidnap, disappearances, torture, beatings and detention without trial - have simply become accepted as norms by politicians, journalists and thinkers around the world. Some speak out, but many others do nothing or even justify such behaviour under the threat of terrorism.
- Bigz: The fear tactic has worked. Boundaries have been pushed. We need to consistently speak the truth until it prevails. Who else will do it – The Burton youth will!
Furthermore, this is a symptom of a wider problem in the war on terror (WOT). When US bombs rained down on Somalia this week, few were agitated by the unilateral action, justified by secret intelligence that high-level Al-Qaida operatives were in Somalia. That no one sought to question the evidence is in itself extraordinary. However, that no one questioned the actions shows how much normal expectations have changed. When Ronald Regan bombed Libya - a state known as a pariah in the west, accused of the Lockerbie bombings - the reaction was loud from around the world. When he invaded Grenada, there was similar reaction.
- Bigz: If we don’t speak up, they have free rein to do what they want – you guys following the argument? Ready to speak up?
Such crimes as those committed presently in the WOT were committed by states in the past that sought to establish their imperial might on the world. Britain committed huge abuses in Asia and Africa - even establishing its own extra judicial detention camps. The difference now, however, is that the world can see all these crimes. Imperialism is doomed because its dirty secrets cannot be hidden in the world of the videophone, Internet, and satellite. The response to this exposure will be anger, defiance and protest around the world, which is a healthy sign.
- Bigz: The same point – the truth always comes out. But we need to kick start it. Get ready to shout out loud. The Burton crew ready to become the youth of Islam?
Bush and Blair constantly talk about winning hearts and minds, but their actions in Guantanamo speak volumes for what they really believe in. By this reckoning, they have utterly lost the intellectual debate along with the battle to prove their material strength.
- Bigz: Lies cannot be proven. Instead they are hidden by more lies. If their values were so great, then why does the world reject them? The youth of Islam have the truth.
In World War 2 it was said that the western allies fought and sacrificed, and gave their lives for the preservation of values that protected people from tyranny and injustice. In the WOT they have argued that such values should be abandoned to protect life. In reality, Bush and Blair have made the world a more dangerous and disordered place.
- Bigz: Double standards again. History is not forgotten, only lessons are learnt - Burton youth of Islam? You ready to wear the title?
- Bigz: You guys can use this argument to prove that US policy has double standards – Innocent until proven guilty hey?
Some were tortured in institutions -such as Bagram airbase - before transfer to what can only be described as this US gulag. Some were beaten, tormented and humiliated by guards at the camp itself. How many may have been killed by such beatings we will never know.
- Bigz: This is reported by independent charity organisations such as Red cross, some prisoners and soldiers. Lies will always come out.
The violation of the very same standards that Bush, Blair and others have alleged that they sought to uphold, and have tried to force upon the Muslim world with their bombs and guns is obvious hypocrisy. However, the extraordinary thing is the way that these crimes - kidnap, disappearances, torture, beatings and detention without trial - have simply become accepted as norms by politicians, journalists and thinkers around the world. Some speak out, but many others do nothing or even justify such behaviour under the threat of terrorism.
- Bigz: The fear tactic has worked. Boundaries have been pushed. We need to consistently speak the truth until it prevails. Who else will do it – The Burton youth will!
Furthermore, this is a symptom of a wider problem in the war on terror (WOT). When US bombs rained down on Somalia this week, few were agitated by the unilateral action, justified by secret intelligence that high-level Al-Qaida operatives were in Somalia. That no one sought to question the evidence is in itself extraordinary. However, that no one questioned the actions shows how much normal expectations have changed. When Ronald Regan bombed Libya - a state known as a pariah in the west, accused of the Lockerbie bombings - the reaction was loud from around the world. When he invaded Grenada, there was similar reaction.
- Bigz: If we don’t speak up, they have free rein to do what they want – you guys following the argument? Ready to speak up?
Such crimes as those committed presently in the WOT were committed by states in the past that sought to establish their imperial might on the world. Britain committed huge abuses in Asia and Africa - even establishing its own extra judicial detention camps. The difference now, however, is that the world can see all these crimes. Imperialism is doomed because its dirty secrets cannot be hidden in the world of the videophone, Internet, and satellite. The response to this exposure will be anger, defiance and protest around the world, which is a healthy sign.
- Bigz: The same point – the truth always comes out. But we need to kick start it. Get ready to shout out loud. The Burton crew ready to become the youth of Islam?
Bush and Blair constantly talk about winning hearts and minds, but their actions in Guantanamo speak volumes for what they really believe in. By this reckoning, they have utterly lost the intellectual debate along with the battle to prove their material strength.
- Bigz: Lies cannot be proven. Instead they are hidden by more lies. If their values were so great, then why does the world reject them? The youth of Islam have the truth.
In World War 2 it was said that the western allies fought and sacrificed, and gave their lives for the preservation of values that protected people from tyranny and injustice. In the WOT they have argued that such values should be abandoned to protect life. In reality, Bush and Blair have made the world a more dangerous and disordered place.
- Bigz: Double standards again. History is not forgotten, only lessons are learnt - Burton youth of Islam? You ready to wear the title?
Thursday, 11 January 2007
A letter to the drugtakers and dealers
FAO of all Muslim drug dealers and users in Burton
Aslam’ alaikum.
This is the first time I am writing to you. I hope you view my letter as a sincere attempt to rectify the terrible situation our small community is in. I want to open a discussion on the Muslim drug game and pave a way for our community.
You guys all know who I am, who I chill with and what I believe. I want to spread the haq, the truth but you guys are an obstacle in my way, you’re dumb’n the people. You’re a challenge to me. And it’s a challenge I’m dying to take on, and this is my invitation to you towards Islam.
Over the years, I’ve heard the excuses and here are some; ‘I’m not as bad as next man’, ‘I’m only smoking twice a week’, ‘I do dua every night’, ‘I will one day’, ‘I’ve tried before, it’s hard’. Let me remind you, time doesn’t stop, before you know it you’ll be in a box, six foot under, getting questioned whilst you’re off your head….anymore excuses?
Can’t you see you guys are living a bizarre life? We were an Ummah who used rule most of the known world. We used to speak the truth and spread justice. An Ummah, people respected. An Ummah who applied Islam in all aspects of life. We have lost all of this. Let me tell you some home truth…
People look at us and laugh. Why? Why have we let ourselves become so low? We can sit in our comfortable houses and big cars but it doesn’t hide the fact that we are unhappy. You think that you’re making dollar. Let me tell you something about your money. It’s worth less than you. A person who cleans toilets for his money is a thousand times nobler than you.
You say that it relieves you. Let me tell you something about stress; when a ten year old boy is beaten to death. That’s stress. You don’t have death on your doorstep, no famine nor disease….what stress have you really got?
As you read my letter, look around you, I suspect none of your family members are around you. Isn’t that sad? Trust me they know what you do. They smell it on you; they see it in your eyes. They hear about it on the street.
The Prophet (saw) bled for us, and was insulted for us. What do you do? Insult him further by praying once a week and celebrating Eid - pissed? The noble companions were martyred, ensuring we receive the message pure and protected. What do you do; just throw it away…
Shaytan challenged the All-mighty, Allah. Saying, ‘O Allah let me take your people from the straight path’. Shaytan’s got his way; he’s groomed his little army well, spreading mischief and mayhem. An army which will die and be placed in shaytan’s den. A place full of black fire, tearing your skin. That is where this little army will end.
By now whilst you’re reading my words, there may be a thought telling you to stop. Listen to it, make the move. How long can you run away from the truth? If you’re unsure then try this test. Go to your sister, mother, father or brother and ask them to smoke the dope. If you can, then you believe its right. If you can’t then you know you are deluded and I’m right.
I hear you say I’ve heard this all before. Are you really that hard hearted that you’ll ignore this message once more? What will make you people awake, maybe it’s your sister’s rape, your mothers screams, or your father’s gun shot wounds? If you’re waiting for a shock to make you wake up – let me tell you this happens to our brothers and sisters everyday in a place called Philaste’en. Come on lads, what more do I have to say – you’re lives are pathetic – we all don’t want this anymore.
I invite you into a life that has purpose and meaning. That elevates you. Takes away paranoia. A life where your friends are stronger than blood brothers. Where your parents are proud of you, and your brothers and sisters look up to you. Where you pass people in the street and they say ‘salaam’. Where you know you will insha’Allah meet Allah with a smile.
Insha’allah I will pray that you change towards the straight path. Where real men stand. From one brother to another I request you ask for help and forgiveness from Allah (swt), read this dua, repent sincerely, think about my words and make the change, us brothers are here for you…
O Allah I seek forgiveness from those things which I have repeated after repenting for it and I repent to You for those things which was intended for You but while doing it the intention was changed which was not for You. And I seek Your forgiveness from those bounties which was bestowed for Your obedience but I used for Your disobedience and I repent for it that there is no one other than Allah, He is the living, the self existing, Knower of the unseen and present everywhere, the Beneficent the Merciful. I seek forgiveness for all those sins which I have committed and of all those sins which I have initiated. O Allah give me perfect intelligence and enlighten my wishes and intellect, clean heart, abundance knowledge, clear ethics, all these things which are beneficial to me and not harmful to me. O the one who is most Beneficial by Your mercy,I seek refuge in Allah there is no lord except Him, the living, the self existent to Him do I repent
I seek forgiveness from Allah who is without a heir and is alive, and the supporter of the universe and I turn to Him in repentance.
Ameen
Waslaam,
Bigz
Aslam’ alaikum.
This is the first time I am writing to you. I hope you view my letter as a sincere attempt to rectify the terrible situation our small community is in. I want to open a discussion on the Muslim drug game and pave a way for our community.
You guys all know who I am, who I chill with and what I believe. I want to spread the haq, the truth but you guys are an obstacle in my way, you’re dumb’n the people. You’re a challenge to me. And it’s a challenge I’m dying to take on, and this is my invitation to you towards Islam.
Over the years, I’ve heard the excuses and here are some; ‘I’m not as bad as next man’, ‘I’m only smoking twice a week’, ‘I do dua every night’, ‘I will one day’, ‘I’ve tried before, it’s hard’. Let me remind you, time doesn’t stop, before you know it you’ll be in a box, six foot under, getting questioned whilst you’re off your head….anymore excuses?
Can’t you see you guys are living a bizarre life? We were an Ummah who used rule most of the known world. We used to speak the truth and spread justice. An Ummah, people respected. An Ummah who applied Islam in all aspects of life. We have lost all of this. Let me tell you some home truth…
People look at us and laugh. Why? Why have we let ourselves become so low? We can sit in our comfortable houses and big cars but it doesn’t hide the fact that we are unhappy. You think that you’re making dollar. Let me tell you something about your money. It’s worth less than you. A person who cleans toilets for his money is a thousand times nobler than you.
You say that it relieves you. Let me tell you something about stress; when a ten year old boy is beaten to death. That’s stress. You don’t have death on your doorstep, no famine nor disease….what stress have you really got?
As you read my letter, look around you, I suspect none of your family members are around you. Isn’t that sad? Trust me they know what you do. They smell it on you; they see it in your eyes. They hear about it on the street.
The Prophet (saw) bled for us, and was insulted for us. What do you do? Insult him further by praying once a week and celebrating Eid - pissed? The noble companions were martyred, ensuring we receive the message pure and protected. What do you do; just throw it away…
Shaytan challenged the All-mighty, Allah. Saying, ‘O Allah let me take your people from the straight path’. Shaytan’s got his way; he’s groomed his little army well, spreading mischief and mayhem. An army which will die and be placed in shaytan’s den. A place full of black fire, tearing your skin. That is where this little army will end.
By now whilst you’re reading my words, there may be a thought telling you to stop. Listen to it, make the move. How long can you run away from the truth? If you’re unsure then try this test. Go to your sister, mother, father or brother and ask them to smoke the dope. If you can, then you believe its right. If you can’t then you know you are deluded and I’m right.
I hear you say I’ve heard this all before. Are you really that hard hearted that you’ll ignore this message once more? What will make you people awake, maybe it’s your sister’s rape, your mothers screams, or your father’s gun shot wounds? If you’re waiting for a shock to make you wake up – let me tell you this happens to our brothers and sisters everyday in a place called Philaste’en. Come on lads, what more do I have to say – you’re lives are pathetic – we all don’t want this anymore.
I invite you into a life that has purpose and meaning. That elevates you. Takes away paranoia. A life where your friends are stronger than blood brothers. Where your parents are proud of you, and your brothers and sisters look up to you. Where you pass people in the street and they say ‘salaam’. Where you know you will insha’Allah meet Allah with a smile.
Insha’allah I will pray that you change towards the straight path. Where real men stand. From one brother to another I request you ask for help and forgiveness from Allah (swt), read this dua, repent sincerely, think about my words and make the change, us brothers are here for you…
O Allah I seek forgiveness from those things which I have repeated after repenting for it and I repent to You for those things which was intended for You but while doing it the intention was changed which was not for You. And I seek Your forgiveness from those bounties which was bestowed for Your obedience but I used for Your disobedience and I repent for it that there is no one other than Allah, He is the living, the self existing, Knower of the unseen and present everywhere, the Beneficent the Merciful. I seek forgiveness for all those sins which I have committed and of all those sins which I have initiated. O Allah give me perfect intelligence and enlighten my wishes and intellect, clean heart, abundance knowledge, clear ethics, all these things which are beneficial to me and not harmful to me. O the one who is most Beneficial by Your mercy,I seek refuge in Allah there is no lord except Him, the living, the self existent to Him do I repent
I seek forgiveness from Allah who is without a heir and is alive, and the supporter of the universe and I turn to Him in repentance.
Ameen
Waslaam,
Bigz
Multinationals
Western multinationals set to reap the spoils of this Colonial War
Independent on Sunday (07/01/07) revealed details of a controversial new law that the Iraqi colonial government is planning to push through giving Western oil companies the right to exploit the country's massive oil reserves for the next 30 years. While over 650,000 Iraqi civilians have been killed and over 3000 British and American soldiers have been sent to their deaths, western multinationals seem set to reap the spoils of this colonial war for years to come.
With attention focused on the hanging of Saddam, such a law could have slipped by unnoticed, allowing the exploitation of resources from a country decimated by war, and a government making decisions under occupation and from a position of weakness and subjugation.
It confirms that control of oil supplies was a potent motivating factor for this colonial war. Multinationals may profit but a country has been plunged into chaos and millions of lives lost and ruined. These are the issues Blair should be accounted for, not whether or not he commented on Saddam’s execution.
Independent on Sunday (07/01/07) revealed details of a controversial new law that the Iraqi colonial government is planning to push through giving Western oil companies the right to exploit the country's massive oil reserves for the next 30 years. While over 650,000 Iraqi civilians have been killed and over 3000 British and American soldiers have been sent to their deaths, western multinationals seem set to reap the spoils of this colonial war for years to come.
With attention focused on the hanging of Saddam, such a law could have slipped by unnoticed, allowing the exploitation of resources from a country decimated by war, and a government making decisions under occupation and from a position of weakness and subjugation.
It confirms that control of oil supplies was a potent motivating factor for this colonial war. Multinationals may profit but a country has been plunged into chaos and millions of lives lost and ruined. These are the issues Blair should be accounted for, not whether or not he commented on Saddam’s execution.
The Basics of Quran
The Qur'an - the first source of law
It is necessary to define the Qur’an, from this definition we will know what is allowed to be read in prayer and what is not. What is a proof in Hukm Shara’i and what is not. It also tells us what makes somebody a Kafir if by denial and what does not constitute disbelief. So when we define Qur’an we mean the Qur’an as evidence in Fiqh.
Qur’an is derived from the word Qara’a, which means to read or recite. Therefore, Qur’an linguistically means the book that has been read or recited.
As a term, Qur’an is Allah’s (swt) miraculous speech revealed unto Muhammad (saw) in Arabic and transferred to us by the Tawatur method. The recitation of Qur’an is considered as an ‘Ibadaah (act of worship). By Allah’s (swt) speech it is meant that the Qur’an is the exact words of Allah (swt). It was revealed to Muhammad (saw) as it exists today. By ‘miraculous’ it is meant that no one can produce something similar to it. [Al-Ihkaam, al-Aamidi 1/28, Rawdat al-Nathir, Ibn- Qudama al-Maqdisi 1/178]
The term “in Arabic” refers to the language of the Qur’an, not to its scope or ideas because Qur’an addresses all Arabs and non-Arabs. The rules of Qur’an are universal and not restricted to one ethnic group or a specific area or time. All the Qu’ran is in Arabic, it is completely in Arabic and contains no foreign tongue. Imam Shafi says in his Risala, “The Qu’ran indicates that there is no portion in the Book of Allah that is not in the Arab tongue. He who expressed such an opinion [concerning foreign words in the Qu’ran] may have found some [men] who accepted it by [sheer] submission (taqlid) to his authority, leaving the matter of proof up to him and to those who have disagreed with him. However, by mere submission they have neglected [their duty]; Allah forgive them and us. But, perhaps, he who expressed the opinion that there are in the Quran [words] which are not of the Arab tongue-and his opinion was accepted by others meant that there are certain particular [words] which are not understood by some Arabs.”
Furthermore the ignorance of the Arabs about some words of the Quran is not an evidence that the Quran contains foreign words. Rather there is a possibility that some non-Arabs learned some Arabic words and then it became wide spread in their language. Because of this some of their words may correspond to some words mentioned in the Quran, or maybe some foreign words entered in the Arabic language. And hence it became part of the Arabic language itself and therefore cannot be considered a foreign word anymore as the Arabs used it as part of their language, even if its root is foreign.
Many verses point that the Quran is completely in Arabic such as:
إِنَّا أَنْزَلْنَاهُ قُرْآَنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ
“Verily, We have sent it down as an Arabic Qur’an.” (TMQ Yusuf: 2)
كِتَابٌ فُصِّلَتْ آَيَاتُهُ قُرْآَنًا عَرَبِيًّا لِقَوْمٍ يَعْلَمُونَ
“A Book whereof the Verses are explained in detail - a Qur’an in Arabic for people who know.” (TMQ Fussilat: 3)
قُرْآَنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ لَعَلَّهُمْ يَتَّقُونَ
“An Arabic Quran with no crookedness in it, perchance they will be God fearing.” (TMQ Al-Zumar: 29)
وَكَذَلِكَ أَنْزَلْنَاهُ حُكْمًا عَرَبِيًّا
“Thus We sent it down as an Arabic Law.” (TMQ Ar-Ra’ad: 37)
وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآَنًا عَرَبِيًّا
“And thus We have revealed unto you (O Muhammad [saw]) a Qur’an (in Arabic).” (TMQ Shurah: 7)
إِنَّا جَعَلْنَاهُ قُرْآَنًا عَرَبِيًّا
“We verily, have made it a Qur’an in Arabic.” (TMQ Zukhruf: 3)
By Tawatur method it is meant that a group or people for whom it is impossible to lie or conspire to fabricate a lie conveyed it to us. The Qur’an was transferred to us through an entire generation, not just by a group, to its successors, until it reached the present generation, without any interval in this transference.
Reciting Qur’an in Arabic by itself, without even comprehending its meaning is considered an ‘Ibadaah. In this regard, Qur’an is different from Hadith, which cannot be recited as an act of ‘Ibadaah. However, thinking about the meanings of both the Qur’an and Hadith is considered an ‘Ibadah.
Revelation of the Qur’an
The Qur’an was revealed to Prophet Muhammad (saw) in parts for a period of twenty-three years. It used to be revealed in various ways. Sometimes the revelation would come in quick succession and other times it would take a long time. The Qur’an was revealed gradually and not all at once due to wisdom (hikma) Allah (swt) has mentioned in the noble Qur’an itself:
وَقَالَ الَّذِينَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآَنُ جُمْلَةً وَاحِدَةً كَذَلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ وَرَتَّلْنَاهُ تَرْتِيلًا
“And those who disbelieve say: "Why is not the Qur’an revealed to him all at once?" Thus (it is send down in parts), that We may strengthen your heart thereby.” (TMQ Al-Furqan: 32)
وَقُرْآَنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَى مُكْثٍ وَنَزَّلْنَاهُ تَنْزِيلًا
“And (it is) a Qur’an which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages.” (TMQ Al-Isra’:106)
So, in order to strengthen the heart of the Messenger, and so as to recite it to the people slowly without haste, and also in order to reveal it according to incidents and answers to questions, the Qur’an was revealed gradually and in parts for twenty-three years.
As we mentioned earlier the scholars have defined fiqh as, ‘the knowledge of the practical Shar’iah rules that are derived from their detailed evidences (al-adillah al-tafsiliyy ah)’.
Knowledge of the Shari'ah rules began the day when they were revealed by Allah (swt). This took place mostly after the migration (Hijra) of the Prophet (saw) from Makkah to Madina. The Messenger of Allah (saw) stayed in Makkah for thirteen years, then he resided in Madina for about ten years. The Quran was revealed in Makkah and continued throughout the Prophet’s stay in Madina. Many of the verses of Ahkam (rules) were revealed in Madina. In this period verses from the Qur’an were revealed and the Messenger (saw) used to convey the Ahkam relating to answering practical questions and providing solutions to problems that arose.
The portion that was revealed in Makkah is approximately about two thirds of the Qur’an and they are known as the Makkan verses (Makki). In their totality they barely deal with few Ahkam. Rather they are confined to explaining the fundamentals of the Deen and calling people to them, such as the belief in Allah and His Messenger, the Day of Judgement, the command to perform Salah, characterisation with moral attributes such as honesty, truthfulness, and forbidding evil actions such as fornication, murder, burying girls alive, deficiency in the measure and scales etc. The second portion that was revealed in Madina is close to a third of the Qur’an and they are known as the Madinan verses (Madani). These are verses of Mu'amalat (transactions) such as selling, renting and usury. They also include the Hudud, such as the Hadd of Zina (fornication) and stealing. From the Jinayat (capital punishments) such as killing the one who killed someone intentionally or punishment of highway robbers. And from the Bayyinat (testimonial evidences) such as the testimony of zina and the rest of the testimonies. The remaining rules concerning the worships ('Ibadat) such as fasting, Zakah, Hajj and Jihad were revealed were also revealed during this period.
From this it becomes clear that even though rules of prayer were revealed in Makkah they do not form the body of rules but knowledge of a type of rule. As for what was revealed in Madina, they consisted of all the Ahkam. That is why knowledge of such rules is considered Fiqh. Therefore, it is more accurate for us to say that Fiqh began in Madina. And since Fiqh constitutes practical rules, they have been revealed to treat incidents that have taken place. The verses of Ahkam, more often than not were in connection to events that took place. So the disputants would refer judgment to the Messenger of Allah (saw) and he would judge between them according to the rules Allah (swt) has revealed to him, or on the occasion of problems requiring solutions, so an Ayah or Ayaat stating the hukm would be revealed. In this manner the Qur’an was revealed gradually. The legislative aspect used to be quite evident in the revelation of the Qur’an. The Ayaat did not treat assumptions that may or may not happen. Rather, they treated issues that actually took place and real problems that people face. The Qur’an continued to be revealed until the year in which the Messenger of Allah (saw) passed away. So, Allah (swt) perfected and completed the Deen and He revealed to him the last ayah which is His (swt) saying in Sura al-Baqarah:
يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِنْ كُنْتُمْ مُؤْمِنِينَ
“O you who believe! Be afraid of Allah and give up what remains (due to you) from riba (usury).” (TMQ Al-Baqarah: 278)
Arrangement of the Qur’an
During the time of the Prophet (saw), the text of the Qur’an was preserved in memory and also inscripted on flat stones, wood, and bones.
The Qur’an used to be revealed to the Messenger of Allah (saw) and he used to instruct people to memorise it and write it down on pieces of leather, paper, scapula, palm risp, bones, leaf stalks of date palm etc. When the Ayaat were revealed he used to give the order that they be placed in their proper place in the Surah (chapter). Thus, he used to say put this Ayah in such and such Surah after such and such Ayah. So they used to put them in their proper place in the Surah. It has been narrated by Uthman that he said, 'The ayaat used to be revealed to the Prophet (saw) and so he used to say: Put these Ayaat in the Surah which mentions such and such thing'. It was done in this manner until the whole Qur’an was revealed and Allah (swt) took his (saw) soul after the revelation of the Qur’an was complete. That is why the arrangement of the verses of every Surah in the form as it is in now in the present script (mushaf) was determined by the revelation (tawqeefan) from the Prophet (saw) transmitted to him (saw) by Jibrael from Allah (swt). According to this arrangement the Ummah transmitted the Qur’an from the Prophet (saw) and there is no dispute about this. The order of the verses within the chapters (Surahs) was in the same form as we see today.
As for the arrangement of some of the chapters (Surahs) they were put together according to the Ijtihad of Sahaba (may Allah be pleased with them).
Imam Ahmad and the Sunan compilers have reported a hadith by Ibn 'Abbas which has been declared sound by Ibn Hibban and al-Hakim, they narrated that Ibn Abbas (ra) asked Uthman (ra) as to why he put Surah al-Bara’ah (At-Tawba) after Surah al-Anfal when it is from the Mathani (Surahs with less than 100 ayahs) and al-Bara'ah is from the Mi'un (consisting of about 100 ayahs). Ibn Abbas said, ‘You have put them together them and you did not write between them the line بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ 'bismillah ar-rahman a-rahim' and you have placed them among the seven long (Tiwal) Surahs. So Uthman said, 'Often a Surah would be revealed to the Messenger of Allah (saw) that would have a number of verses. When a something was revealed to him – i.e. verses from it - he used to call someone from among those who used to write for him and said: ‘Place these ayaat in the Surah, in which this and this is mentioned. Sura al-Anfal was one of the first to be revealed in Madinah and al-Baraa'ah was at the end of the Qur’an. Their narrative used to resemble each other so I thought Anfal was part of Baraa'ah.' The Messenger of Allah (saw) died and he did not clarify to us if Al-Anfal was part of al-Bara'ah. Thus, It has been narrated by Sa'eed b. Jubayr from Ibn 'Abbas who said that: “The Prophet (saw) did not know the ending of a Surah until 'Bismillah ar-rahman a-rahim' was revealed.” In another narration: “When Bismillah ar-rahman ar-rahim was revealed they knew that the Surah had come to an end.”
This indicates that the verse order in every Surah was detrmined by revelation (Tawqifiyyan). And since the Prophet (saw) did not elucidate the issue of al-Bara'ah, Uthman (ra) added it to al-Anfal according to his own Ijtihad. The author of al-Iqna' reported that the Bismillah (abbr. for bismillah ar-rahman ar-rahim) for al-Bara'ah is present in the Mushaf (collection) of Ibn Mas'ud. It has been reported that the Sahaba used to keep copies whose arrangement of Surahs was different though there were no differences in the verse arrangement. So the Mushaf of Ibn Mas'ud was compiled in a manner different to the Mushaf of Uthman in terms of the arrangement of the Surahs. It began with al-Fatiha, then al-Baqarah, al-Nisa and Aal-Imran. Contrary to the Uthmani Mushaf whose arrangement is al-Fatiha, al-Baqarah, Aal-Imran and then Al-Nisa. None of them were compiled according to the order of revelation. It is said that the Mushaf of 'Ali was according to the order of revelation, it began with Iqra', then Al-Muddaththir, Nun wal qalam, al-Muzzammil, Tabbat, al-Takweer, Sabbih, it went on in this manner to the end of the Makkan suras and then to the Madinan suras. All of this indicates that the Surah arrangement in relation to some Surahs were arranged according to the Ijtihad of the Sahabah. That is why maintaining the arrangement of Surahs in recitation in not obligatory whether in reciting the Qur’an (Tilaawah), in the prayer (Salah), in a lesson or in teaching. As evidenced by the fact that the Prophet (saw) read sura al-Nisa before Aal-Imran in his night prayer. As for what has been reported about the prohibition of reciting the Qur’an in reverse order, what was intended was that an Ayah in one Surah should not be read in reverse, not the recitation of Surahs in reverse order.
The angel Jibreel used to read once every year all of what had been revealed to the Messenger (saw) from the Qur’an. And in the year in which the Messenger of Allah (saw) died Jibreel recited the whole of the Qur’an twice to the Messenger (saw). It has been narrated by Aisha (ra.) on the authority of Fatimah (ra) that: “The Prophet (saw) confided in me that: ‘Jibreel used to read the Qur’an to me every year.’” It has also been narrated by Abu Hurayra that he said: ‘Jibreel used to present the Qur’an to the Prophet once a year, but he presented it twice to him in the year he died.’ Jibreel's presentation of the Qur’an to the Messenger (saw) every year means that he presented the arrangement of its verses in relation to other verses and the arrangement of its verses in their respective chapters because presenting the book means to present its sentences, words and arrangement.
There are also other Ahadith which explicitly mention the arrangment of verses. They state the verses in relation to each other and the arrangment of verses in their respective chapters, ‘Place these verses in such and such sura after such and such ayah’. And, 'Place those verses in that sura that mentioned such and such thing'. A sura would end and another sura would begin as decreed by Allah through Jibreel. All of this definitely indicates that the arrangement of verses in their chapters and the form of the suras in terms of the number of verses and their places, all of that is determined (Tawqifi) by Allah (swt). The Ummah transmitted it in this form from the Prophet (saw) and that is proven by Tawaatur (recurrent reports).
It was narrated by the mother of the believers, Aisha (ra), that a person from Iraq came to her and asked, 'What type of shroud is the best?' 'Aisha said, 'May Allah be merciful to you! What does it matter?' He said, 'O mother of the believers! Show me (the copy of) your Qur’an.' She said,'Why?" He said, ‘In order to compile and arrange the Qur’an according to it, for people recite it with its suras not in proper order.’ 'Aisha said, “What does it matter which part of it you read first? Know that the first thing that was revealed thereof was a Sura from Al-Mufassal, and in it was mentioned Paradise and the Fire. When the people embraced Islam, the verses regarding legal and illegal things were revealed. If the first thing to be revealed was: 'Do not drink alcoholic drinks.' people would have said, 'We will never leave alcoholic drinks,' and if there had been revealed, 'Do not commit illegal sexual intercourse, 'they would have said, 'We will never give up illegal sexual intercourse.' While I was a young girl of playing age, the following verse was revealed in Makkah to Muhammad:
بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَى وَأَمَرُّ
“Nay! But the Hour is their appointed time (for their full recompense), and the Hour will be more grievous and more bitter.” (TMQ Al-Qamar: 46)
Sura Al-Baqara and Sura al-Nisa (The Women) were revealed while I was with him.” Then 'Aisha took out the copy of the Qur’an for the man and dictated to him the verses of the Suras. This hadith shows that the chapters of the Qur’an had not been put together in order. Together with what was mentioned earlier about the different arrangements in the Mushafs of various Sahaba it becomes clear that the arrangement of the Surahs was according to the Ijtihad of the Sahaba
Compilation of the Qur’an
It has been proven by decisive and definite evidence that when the Prophet (saw) died the whole Qur’an had been written and all of it was preserved in the hearts of the Sahaba (may Allah be pleased with them). An Ayah or Ayaat would be revealed and so he (saw) used to order that they be written down before him at once. He (saw) did not prevent the Muslims from writing the Qur’an other than what he used to dictate to the scribes who wrote down the revelation.
Abu Sa'id al-Khudri narrated that the Messenger of Allah (saw) said, “Do not write down anything from me, whosoever writes anything I have said other than the Qur’an let him erase it.” [Muslim]
What the scribes used to write of the revelation was collected on sheets (suhuf). He (swt) said:
رَسُولٌ مِنَ اللَّهِ يَتْلُو صُحُفًا مُطَهَّرَةً
“A Messenger from Allah, reciting purified pages (suhuf) (of the Qur’an).” (TMQ Al-Bayyinah: 2)
كَلَّا إِنَّهَا تَذْكِرَةٌ (11) فَمَنْ شَاءَ ذَكَرَهُ (12) فِي صُحُفٍ مُكَرَّمَةٍ (13) مَرْفُوعَةٍ مُطَهَّرَةٍ (14) بِأَيْدِي سَفَرَةٍ (15) كِرَامٍ بَرَرَةٍ (16)
“Nay, indeed it (verses of the Qur’an) are an admonition (tazkirah). So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honour. Exalted (in dignity), purified. In the hands of scribes. Honourable and obedient.” (TMQ Al-Abbasa: 11-16)
He (saw) left written everything that was between the two covers of the Mushaf which had been written down in front of him. 'Abd al-'Aziz b Rufayya' narrated: Shaddad bin Ma'qil and I entered upon Ibn 'Abbas. Shaddad bin Ma'qil asked him, 'Did the Prophet leave anything (besides the Qur’an)?' He replied. “He did not leave anything except what is Between the two bindings (of the Qur’an).” Then we visited Muhammad bin Al-Hanafiyya and asked him (the same question). He replied, “The Prophet did not leave except what is between the bindings (of the Qur’an).” An Ijma' (consensus) has taken place on the fact that all of the verses of the Qur’an in their respective chapters (suras) had been written down directly in front of the Messenger (saw) when the revelation was revealed to him, and that they were written on sheets (Suhuf). The greatest of Messengers died content about the Qur’an, his greatest miracle which established the proof for the Arabs and the world. He did not fear for the verses of the Qur’an that they would be lost because Allah (swt) has preserved the Qur’an with an explicit text:
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ
“Verily We: It is We Who have sent down the Zikr (the Qur’an) and surely, We will guard it (from corruption).” (TMQ Al-Hajj: 9)
Due to the preservation of the Qur’an in its written form and in the memory of the Sahaba after the death of the Messenger the Sahaba initially did not feel the need to compile the Qur’an in one book. This was the case until many of the Huffaz (memorisers of the Qur’an) had been killed in the Riddah (apostasy) wars. Due to this 'Umar (ra) feared for the loss of certain sheets and death of the Qurra' (Those who had committed the whole of the Qur’an to memory), thereby causing some verse to be lost. So he thought about bringing the written sheets together (in one compilation). He presented his idea to Abu Bakr (ra) who eventually accepted this and ordered for the compilation of the Qur’an.
It has been narrated by 'Ubayd b. al-Sibaq that Zayd b al-Thabit Al-Ansari said: ‘Abu Bakr sent for me after the (heavy) casualties among the warriors (of the battle) of Yamama (where a great number of Qurra' were killed). 'Umar was present with Abu Bakr who said, 'Umar has come to me and said, The people have suffered heavy casualties on the day of (the battle of) Yamama, and I am afraid that there will be more casualties among the Qurra' at other battle-fields, whereby a large part of the Qur’an may be lost, unless you collect it. And I am of the opinion that you should collect the Qur’an.’ Abu Bakr (ra) added, ‘I said to 'Umar, 'How can I do something which Allah's Apostle has not done?' 'Umar said (to me), 'By Allah, it is (really) a good thing.' So 'Umar kept on pressing, trying to persuade me to accept his proposal, till Allah opened my bosom for it and I had the same opinion as 'Umar.' Zayd b al-Thabit added: ‘Umar was sitting with him (Abu Bakr) and was not speaking to me). 'You are a wise young man and we do not suspect you (of telling lies or of forgetfulness) and you used to write the revelation (wahy) for Allah's Apostle. Therefore, look for the Qur’an and collect it (in one manuscript). 'By Allah, if he (Abu Bakr) had ordered me to shift one of the mountains (from its place) it would not have been harder for me than what he had ordered me concerning the collection of the Qur’an. I said to both of them, "How dare you do a thing which the Prophet has not done?' Abu Bakr said, 'By Allah, it is (really) a good thing. So I kept on arguing with him about it till Allah opened my bosom for that which He had opened the bosoms of Abu Bakr and Umar. So I started locating Quranic material and collecting it from parchments, scapula, leaf-stalks of date palms and from the memories of men (who knew it by heart). I found with Khuzaima two Verses of Sura al-Tawbah which I had not found with anybody else (in terms of the written form), (and they were):
لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ
“Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty.” (TMQ At-Tawbah:128) until the end of Bara'ah.
The manuscript of the Quran which was collected, remained with Abu Bakr (ra) until Allah (swt) took him, and then with 'Umar (ra) during his lifetime, and finally it remained with Hafsa (ra), Umar's daughter. Zayd's (ra) compilation of the Qur’an did not consist of what he wrote down from the Huffaz. Rather his compilation brought together what he had written himself in front of the Messenger of Allah (saw). He did not place one sheet with another sheet in order to compile them unless two witnesses testified, for this sheet that had been presented to him, that it was written in the presence of the Messenger of Allah (saw). Furthermore, he did not accept a sheet unless it met two conditions. Firstly, that it was present in written form with one of the Sahaba. Secondly, that it has been memorised by one of the Sahaba. When the written and memorised forms concurred with the sheet that was intended to be compiled, he took it, otherwise he did not accept it. That is why he refrained from taking the end of sura al-Bara'ah until he found it in written form with Abu Khuzayma even though Zayd could himself recall and remember it. It has been narrated via Yahya b 'abd al-Rahman b. Hatib that he said: ‘'Umar stood up and said; whosoever has received anything of the Qur’an from the Messenger of Allah (saw), let him bring it forth. They used to write that on sheets, tablets and palm risp.’ Ibn Hatib said: ‘He (Zayd) did not accept anything from anyone until two witnesses had given testimony. This shows that Zayd was not satisfied by merely finding something in a written form until the one who received it testified that he had heard it from the Messenger of Allah (swt), despite the fact that Zayd already had it memorised. He did this due to his extreme caution.'
Thus, the process of compilation was nothing other than the bringing together of sheets that had already been written in the presence of the Messenger of Allah (saw) into one book between two covers. The Qur’an used to be written down on sheets but they were separately kept. So Abu Bakr (ra) assembled them in one place. That is why Abu Bakr's order to compile the Qur’an was not an order to write it down in one Mushaf, rather it was an order to bring the sheets that had been written in the Messenger's presence together in one place. This was an order to make certain that they are in the same original form by supporting them with the testimonies of two witnesses that they had been written in front of the Messenger of Allah (saw), also that they were in the possession of the Sahaba in written form and they had memorised them. These sheets remained preserved in the possession of Abu Bakr (ra) during his life and then with 'Umar (ra) during his lifetime and them with Hafsa (ra) the daughter of 'Umar, the mother of the believers in accordance with 'Umar's bequest. From this it becomes clear that Abu Bakr's compilation of the Qur’an constituted only the bringing together of sheets that had been written in the presence of Allah's Messenger and it was not an actual compilation of the Qur’an.
This was regarding the compilation of Abu Bakr. As for the compilation of 'Uthman (ra), in the third or some say the second year of his Khilafah i.e. in the year 25 AH. Hudhayfa b. al-Yaman (ra) approached 'Uthman in Madinah at the time when the people of al-Sham and the people of Iraq were waging war to conquer Armenia and Azerbijan. Hudhayfa was afraid of the people of al-Sham and Iraq’s differences in the recitation of the Qur’an. He saw that the people of al-Sham reading according to the recitation of Ubay b. Ka'b (ra), and they were coming with readings the people of Iraq had not heard of. Also he saw the people of Iraq reading according to the recitation of Abdullah b. Mas'ud (ra) and so they had certain readings that the people of al-Sham had not heard of. Thus, they began to charge each other of Kufr (disbelief). They both disagreed about a verse in sura al-Baqarah. One read:
وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ
“And perform properly the hajj and 'Umra for Allah (wa atimmul hajja wal 'umrata lillah).”(TMQ Al-Baqarah: 196)
The other read: “And perform properly the hajj and 'Umra to the House (of Allah)(wa atimmul hajja wal 'umrata lil bayt).” So Huzayfah became angry and his eyes went red with rage. It has been narrated about Huzayfah that he said: ‘The people of Kufah adhere to the recitation of Ibn Mas'ud and the people of Basra adhere to the recitation of Abu Musa. By Allah! If I go to the Leader of the Believers I will order him to make it a single recitation.’ So he travelled to 'Uthman (ra). It has been reported by Ibn Shihab that Anas b. Malik (ra) narrated: Hudhaifa bin al-Yaman came to Uthman at the time when the people of Sham and the people of Iraq were waging war to conquer Armenia and Azerbijan. Hudhayfa was afraid of their (the people of Sham and Iraq) differences in the recitation of the Qur’an, so he said to 'Uthman, 'O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and the Christians did before.' So 'Uthman sent a message to Hafsa saying, 'Send us the manuscripts of the Qur’an so that we may compile the Qur’anic materials in perfect copies and return the manuscripts to you.' Hafsa sent it to 'Uthman. 'Uthman then ordered Zaid bin Thabit, 'Abd Allah b. al-Zubair, Said b. al-'As and 'Abd al-Rahman b. Harith b. Hisham to rewrite the manuscripts in perfect copies. 'Uthman said to the three Quraishi men, 'In case you disagree with Zaid b. al-Thabit on any point in the Qur’an, then write it in the dialect of Quraish, the Qur’an was revealed in their tongue.' They did so, and when they had written many copies, 'Uthman returned the original manuscripts to Hafsa. 'Uthman sent to every Muslim province one copy of what they had copied, and ordered that all the other Qur’anic materials, whether written in fragmentary manuscripts or whole copies, be burnt. The number of copies made was seven. The seven Mushafs were sent to Makkah, al-Sham, Yemen, Bahrayn, Basra, Kufa, and one copy was kept in Madina.
Therefore, 'Uthman's action was not the compilation of the Qur’an. Rather it constituted in only the copying and transcription of the same thing transcribed from the Messenger of Allah (saw) as it was. He he did not do anything other than make seven copies from the preserved copy in the possession of Hafsa, mother of the believers and unite the people on this single script and forbade any other script or dictation other than it. The matter became settled on this copy as a script and dictation. It is the same script and dictation in which the sheets were written in the presence of Allah's Messenger (saw) when the revelation was sent down. And it is the same copy which Abu Bakr (ra) had compiled. Then the Muslims began to make copies from this copy and not any other copy. Nothing remained except the Mushaf of 'Uthman in its script. When printers came about the Mushaf was printed from this copy with the same script and dictation.
The difference between the compilation of Abu Bakr and that of 'Uthman is that the compilation of Abu Bakr took place due to the fear that something would be lost from the Qur’an if any of its memorisers died out. As even though it was written on sheets it had not been collected in one place in a single book, thus it was compiled. The compilation of 'Uthman took place because differences increased regarding aspects of the Qur’an when they read it due to the expansion of the language. This led some to accuse others of making an error. It was feared that the matter would escalate and become seriously worse. So the original compilation was copied seven times and sent to the different Muslim provinces. The Mushaf that we now have before us is the same Mushaf revealed to the Messenger of Allah (saw). It is the same mushaf that Abu Bakr brought together when the sheets were compiled in one place. And it is the same one from which 'Uthman transcribed the seven copies and ordered for the rest to be burned. It is the same Noble Qur’an in its verse arrangement in relation to each other and their arrangment in their respectives Surahs, script and dictation.
As for the original copy dictated by the Messenger of Allah (saw) from the revelation, whose sheets were compiled together and then copied. It remained protected in the possession of Hafsa, mother of the believers until Marwan became the Wali (governor) of Madinah and he tore it up. Since it was not considered binding because copies of the Mushaf had spread everywhere. Ibn Shihab narrated that Salim b. 'Abdullah b. 'Umar informed him: That Marwan used to send for Hafsa – i.e. when he was the Amir of Madinah via Mu'awiyya - asking her for the sheets from which the Qur’an was written. She refused to give him it. Salim said: When Hafsa died, while we were returning from her burial Marwan communicated his firm decision to 'Abdullah b. 'Umar that he send him that mushaf. So 'Abdullah b. 'Umar sent it to him. Marwan ordered it to be destroyed. He said: ‘I did this because I feared that if it remained with people for a long time then people will have doubts regarding these sheets.’
Open & hidden meaning?
The Noble Qur’an does not have a Zaahir (outer) or Baatin (secret) meaning as some claim. It is an Arabic speech, which has come in the tongue of the Arabs. He (swt) said:
إِنَّا أَنْزَلْنَاهُ قُرْآَنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ
“We have sent it down as an Arabic Qur’an.” (TMQ Yusuf: 2)
بِلِسَانٍ عَرَبِيٍّ مُبِينٍ
“In the plain Arabic language.” (TMQ Ash-Shu’ara: 195)
It is understood the same way as any Arabic speech is understood. What Allah (swt) intends by the Qur’an is what has been expressed by the Noble Qur’an itself. Allah (swt) did not intend anything other than what was expressed. His intention is only understood from understanding of the syntax. The Arabic meaning is what Allah (swt) intended in His speech, which He (swt) expressed in the Arabic words and Arabic style. Accordingly, the import of the speech is what the speech indicated, through the linguistic proofs and the Shar’i indication mentioned in the Kitaab or Sunnah. This has no ‘outer’ or ‘inner’; it rather has a meaning indicated by the Arabic speech, through the understanding of the Arabic words and styles.
The Muhkamaat (clearcut) and Mutashaabihaat (ambiguous)
The Qur’an is composed of Ayaat which are Muhkamaat (clearcut) and aayaat which are mutashaabihaat (ambiguous), due to the saying of Allah (swt):
هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آَيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ
“In it are Verses that are entirely clear, they are the foundations of the Book; and others not entirely clear.” (TMQ Al-Imran: 7)
As for the Muhkam (clear) part, it is the text whose meaning is apparent and clear such that it precludes the possibility of having any other meaning, i.e. its indication is explicit and not open to interpretation. Such as the saying of Allah (swt):
وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا
“Allah has permitted trading and forbidden Riba (usury).” (TMQ Al-Baqarah: 275)
وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا
“Cut off (from the wrist joint) the (right) hand of the thief, male or female.” (TMQ Al-Ma’ida: 38)
وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ
“And there is (a saving of) life for you in Al-Qisas (the Law of Equality in punishment), O men of understanding.” (TMQ Al-Baqarah: 179)
As for the Mutashaabih (ambiguous) part, it is the opposite of Muhkam. It is the text which is open to more than one meaning. It is open to a number of conflicting meanings. For example:
وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ
“And divorced women shall wait (as regards their marriage) for three menstrual periods.” (TMQ Al-Baqarah: 228)
أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ
“Unless they (the women) agree to forego it, or he (the husband), in whose hands is the marriage tie.” (TMQ Al-Baqarah: 237)
أَوْ لَامَسْتُمُ النِّسَاءَ
“Or you have been in contact with women.” (TMQ Al-Ma’ida: 6)
وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ
“And the Face of your Lord full of Majesty and Honour will abide forever.” (TMQ Ar-Rahman: 27)
فَإِنَّكَ بِأَعْيُنِنَا
“For verily, you are under Our Eyes.” (TMQ At-Tur: 48)
He (swt) also said:
مِمَّا عَمِلَتْ أَيْدِينَا
“From Our Handiwork” (TMQ Ya-Seen: 71), and other such examples whose wording have a number of conflicting meanings and cannot be reconciled. Rather they need a linguistic Qareenah (linkage), which would specify one of the meanings. It might also have an apparent meaning that implies anthropomorphisation of Allah (swt), a matter that is not possible, either rationally or by Shar’, for the word to indicate. So, it needs a linguistic or Shar’i Qareenah (linkage) to determine the intended meaning.
Asbaab an-nuzool (Circumstances of revelation)
Some jurists have coined the term Asbab an-nuzool for incidents whose Hukm the revelation came to clarify.
The question arises, do these Ahkam remain specific to these incidents and not go beyond them or do we apply these Ahkam on every similar incident?
The answer is, these Ahkam are applied on every similar incident and this is established in two ways:
1. By examining all the ayahs which were revealed clarifying the rules of these incidents we find that they came with expressions that were general and not specific and hence they must be taken in their generality.
2. The Messenger (saw) took these Ahkam in their generality and applied them on every similar incident.
So the Ayah of stealing was revealed regarding the theft of Majn or Rida of Safwaan, the Ayah of Zihar with regards to Salamah bint Sakhar or Khawlah bint Tha’labah the wife of Aws b. Saamit, the Ayah of imprecation (Li’aan) regarding Hilal b. Umayyah. Even though they were all revealed regarding specific incidences the Messenger (saw) and the Sahabah (may Allah be pleased with them) took them as general due to their general form and they applied them on every similar incident. This is proven by the Sunnah and Ijma of the Sahabah.
It was from these evidences that the follwing Shari’ah principle was deduced: ‘The consideration is for the generality of the expression and not for the specificity of the cuase’ (Al-‘ibra bi ‘umoom al-lafz laa bi khususiyyat as-sabab).
Abrogation (Naskh)
Linguistically abrogation means canceling (izaalah) or changing the thing and transforming it from one state to another while it still exists in essence.
Technically, it is the address (Khitaab) of the legislator which prevents the continuation of a Hukm Shar’i of a previous address (Khitaab).
As for the term abrogator (Naasikh) it may refer to Allah (swt):
مَا نَنْسَخْ مِنْ آَيَةٍ
“Whatever a Verse (revelation) do We abrogate.” (TMQ Al-Baqarah:106)
Or it may refer to an Ayah: Thus, we say the ‘Ayah of the sword’ (At-Tawbah: 29) abrogated so and so Ayah.
As for the abrogated (Mansookh) it is the Hukm which has been lifted, like the Hukm which obliges paying the Sadaqah in front of the Messenger (saw) in the confidence of the Messenger (saw), the Hukm of bequests for hiers, the Hukm of waiting for complete year in respect to the widow. In abrogation the Hukm abrogated must be Shar’i and the evidence which indicates the lifting of the Hukm must be Shar’i and come after the address whose hukm has been abrogated.
Allah (swt) has informed us of the occurrence of abrogation and the Ahkam which have been abrogated show us its true occurrence.
مَا نَنْسَخْ مِنْ آَيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
“Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allah is able to do all things?” (TMQ Al-Baqarah: 106)
وَإِذَا بَدَّلْنَا آَيَةً مَكَانَ آَيَةٍ وَاللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوا إِنَّمَا أَنْتَ مُفْتَرٍ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
“And when We change a Verse in place of another, and Allah knows the best of what He sends down, they (the disbelievers) say: you (O Muhammad [saw]) are but a muftari! (forger, liar). Nay but most of them know not.” (TMQ An-Nahl: 101)
Sheikh Ata ibn Khalil Abu al-Rishta in his book ‘Teyseer al-wusul min al-usul’ (To make understanding Usul easy) lists the following types of abrogation:
a) Abrogation of the Hukm of the speech (Khitaab) without an alternative hukm:
يَا أَيُّهَا الَّذِينَ آَمَنُوا إِذَا نَاجَيْتُمُ الرَّسُولَ فَقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَةً ذَلِكَ خَيْرٌ لَكُمْ وَأَطْهَرُ فَإِنْ لَمْ تَجِدُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (12) أَأَشْفَقْتُمْ أَنْ تُقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَاتٍ فَإِذْ لَمْ تَفْعَلُوا وَتَابَ اللَّهُ عَلَيْكُمْ فَأَقِيمُوا الصَّلَاةَ وَآَتُوا الزَّكَاةَ وَأَطِيعُوا اللَّهَ وَرَسُولَهُ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ
“O you who believe! When you (want to) consult the Messenger (Muhammad [saw]) in private, spend something in charity before your private consultation. That will be better and purer for you. But if you find not the means for it, then verily, Allah is oft forgiving, Most Merciful. Are you afraid of spending in charity before your private consultation with him? If then you do it not, and Allah has forgiven you, then (at least) perform Salat and give Zakat and obey Allah and His Messenger. And Allah is All-Aware of what you do.” (TMQ 58:12-13)
This is an abrogation of giving charity before consulting the Messenger (saw) in private.
b) Abrogation with a lighter alternative:
The ratio of steadfastness goes from 1-10 to 2-10:
يَا أَيُّهَا النَّبِيُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ وَإِنْ يَكُنْ مِنْكُمْ مِئَةٌ يَغْلِبُوا أَلْفًا مِنَ الَّذِينَ كَفَرُوا بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ
“O Prophet (Muhammad [saw])! Urge the believers to fight. If there are twenty steadfast persons amongst you, they will overcome two hundred, and if there be a hundred steadfast persons they will overcome a thousand of those who disbelieve, because they (the disbelievers) are people who do not understand.” (TMQ Al-Anfal: 65)
الْآَنَ خَفَّفَ اللَّهُ عَنْكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا فَإِنْ يَكُنْ مِنْكُمْ مِئَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِ وَإِنْ يَكُنْ مِنْكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ
“Now Allah has lightened your (task), for He knows that there is weakness in you. So if there are of you a hundred steadfast persons, they shall overcome two hundred…” (TMQ Al-Anfal: 66)
c) Abrogation with a similar alternative hukm:
The abrogation of facing al-Quds to facing the Ka’bah:
قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ
“Verily! We have seen the turning of your (Muhammad [saw]) face towards the heaven. Surely We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of al-masjid al-haraam. And whosesoever you people are, turn your faces in prayer in that direction.” (TMQ Al-Baqarah: 144)
d) Abrogation with a more difficult alternative hukm.
In the beginning of Islam it was obligatory to confine woman who have committed fornication to houses and punish them as a Hadd for committing zina. This has been abrogated by the hukm which is well known:
وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِنْ نِسَائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِنْكُمْ فَإِنْ شَهِدُوا فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّى يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلًا (15) وَاللَّذَانِ يَأْتِيَانِهَا مِنْكُمْ فَآَذُوهُمَا فَإِنْ تَابَا وَأَصْلَحَا فَأَعْرِضُوا عَنْهُمَا إِنَّ اللَّهَ كَانَ تَوَّابًا رَحِيمًا (16)
“And if they testify, confine them (ie women who have committed fornication) to houses until death comes to them or Allah ordains for them some (other) way. And the two persons among you who commit illegal sexual intercourse, punish them both. And if they repent (promise Allah that they will never repeat, ie commit illegal sexual intercourse and other similar sins) and do righteous good deeds, leave them alone.” (TMQ An-Nisa:15-16)
Another example is the abrogation of the fast of Ashura for the fast of Ramadhan.
‘Aisha (ra) narrated that; in the time of Jahiliyyah the Quraysh used to fast the day of Ashura. And the Messenger (saw) used to fast on this day as well. When the Messenger (saw) went to Madinah he fasted on this day and instructed the people to fast as well. When Ramadhan became obligatory, he said: “Whosoever wishes to fast on this day let him fast and whosoever wants let him leave it.”
It is important to know what is abrogated is the Hukm and not the recitation, this is what has been proven. Thus we can see the abrogation of the Hukm of the one year ‘Iddah period and the abrogation of bequests by parents. As for the two Ayat which have been abrogated, they are still recited and this is the case for the rest of the abrogated Ayat. As for the abrogation of recitation, such a case is not to be found. The absence of this type of abrogation is an evidence to say it is not allowed.
As for the Ahadith mentioned regarding this subject they are all Ahad (singular) narrations which cannot be relied upon in matters of Aqeedah.
How abrogation takes place
First: Abrogation of the Qur’an with Qur’an:
The abrogation of giving Sadaqah before private consultation with the Messenger (saw).
Similarly, the one year’s ‘Iddah has been changed to 4 months and 10 days.
Allah (swt) said:
وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا وَصِيَّةً لِأَزْوَاجِهِمْ مَتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ فِي أَنْفُسِهِنَّ مِنْ مَعْرُوفٍ وَاللَّهُ عَزِيزٌ حَكِيمٌ
“And those of you who die and leave behind wives should bequeath for their wives a year’s maintenance and residence without turning them out...” (TMQ Al-Baqarah: 240)
He (swt) said:
وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا
“And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days…” (TMQ Al-Baqarah: 234)
The same goes for the Ahkam mentioned previously.
Second: Abrogation of the Sunnah by Sunnah.
This is when one Mutawaatir abrogates another Mutaawatir, an Ahad (singular) narration is abrogated by Mutawaatir or an Ahad is abrogated by another Ahad narration. Like the Ahadith of the Prophet (saw):
“I used to forbid you form visiting the graves, now you should visit them.”
“If he drinks the fourth time (after being punished each time) then kill him.”
“I used to forbid you from storing away the sacrificial meat because of the large crowds. Now you may store it as you wish.”
Third: Abrogation of Sunnah by the Qur’an:
The Hukm of facing al-Quds was abrogated by the Qur’an:
وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ
“…so turn your face in the direction of al-masjid al-haraam.” (TMQ Al-Baqarah: 144)
Also, having sexual intercourse at night was Haram for the one who fasted during the day according to the Sunnah. This was abrogated by the following saying of Allah (swt):
“So now have sexual relations with them…” (TMQ Al-Baqarah: 187)
The fast of Ashura was established by the Sunnah but abrogated by the Qur’an with the obligation to fast in Ramadhan.
Similarly, it was allowed to delay the prayer in the thick of battle according to the Sunnah. That is why the Messenger (saw) said on the day of Khandaq after delaying the Salah: “May Allah fill their graves with Fire’ as they prevented him from praying the Salah.” This was abrogated by the Salat-ul-khawf (the Salah of fear) which was mentioned in the Qur’an:
وَإِذَا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ
“When you (O Messenger Muhammad [saw]) are among them, and lead them in as-salah (the prayer)…” (TMQ An-Nisa:102)
Fourth: It is not allowed to abrogate the Hukm established by Ijma.
This is because for a Hukm to be established by Ijma means a Hadith has not been narrated about it even though the Sahabah knew the Hadith but did not report it. They mentioned the Hukm without narrating the hadith. So for a Hukm to be established by Ijma means that there is no text for it in the Kitab and Sunnah, therefore, there is no possibility for a text to abrogate a Hukm established by Ijma.
Fifth: Abrogating the Hukm of Qiyas.
Abrogation does not occur in Hukm of Qiyas at all. This is because the recognised Qiyas is where its ‘Illah is shar’i one i.e. it is the reason of the Hukm whether it is explicit (Sareeh), implicit, deduced or through analogy. Such an ‘Illah is taken from a Daleel either from the Qur’an, Sunnah or Ijma as-Sahabah. The Qiyas remains as long as there is a daleel. It is not possible for abrogation to take place with regards to a Hukm deduced through analogy as long as the original matter exists. However, if the original matter is abrogated then there will be no Qiyas since the ‘Illah ceases to exist. However, in such a case it would not be abrogation of the Hukm of Qiyas, rather it would be abrogation of the Hukm established by the Kitab, Sunnah and Ijma.
Sixth: It is not allowed for the Kitab to be abrogated by the Mutawaatir Sunnah.
Although the Mutawaatir hadeeths are Qat’i (definite) they cannot abrogate the Qur’an for the following reasons:
1. Allah (swt) says:
وَإِذَا بَدَّلْنَا آَيَةً مَكَانَ آَيَةٍ
“And when We change a verse in place of another.” (TMQ An-Nahl:101)
This means changing a hukm established by an Ayah abrogates a Hukm established by another Ayah.
2. Allah (swt) says:
مَا نَنْسَخْ مِنْ آَيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا
“Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it.” (TMQ Al-Baqarah: 106)
The personal pronoun (We bring) refers to Allah (swt) i.e. the one who abrogates the Ayah is Allah (swt) and we know the Sunnah was brought by the Messenger (saw). This is because the wording of the Sunnah belongs to the Messenger (saw) and the wording of the Qur’an belongs to Allah. Even though the meaning of the Kitab and Sunnah are both revelations from Allah (swt), however the Sunnah is ascribed to the Messenger (saw) in terms of speech and the Qur’an is the speech of Allah (swt). Thus, the Hukm of an Ayah is abrogated only by another Ayah.
3. Allah (swt) says:
بِالْبَيِّنَاتِ وَالزُّبُرِ وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ
“And We have also sent down unto you (O Muhammad [saw]) the reminder and the advice (the Qur’an), that you may explain clearly to men what has been sent down to them.” (TMQ An-Nahl: 44)
So the Messenger (saw) explains the Ayat that have been revealed but he does not abrogate them. This is because abrogation means lifting the Hukm and not giving a clear explanation (bayaan) of the Hukm.
For all of these reasons the Mutawaatir Sunnah cannot abrogate Qur’an.
So by greater reason (Bab awla) the Qur’an cannot be abrogated by the Ahad (singular narrations) of the Sunnah. As in addition to what we have said about the Mutawaatir Sunnah the singular narrations are Dhanni (speculative) and the definite (Qat’i) cannot be abrogated by the speculative (Dhanni).
Similarly, the Mutawaatir Sunnah cannot be abrogated by the Ahad (singular) narrations of the Sunnah, because the Mutawaatir is stronger than the Ahad. The definite report is not removed by the speculative report.
As for those who say turning from the direction of al-Quds for the Salah was established by the Mutawaatir Sunnah. This is because the people of Quba used to pray towards al-Quds based on the Mutawaatir Sunnah but when this was abrogated when a caller sent by the Messenger of Allah (saw) came and announced that the Qibla had changed, so they turned towards the direction of the Ka’ba based on his report and the Messenger (saw) did not object. The answer to this claim is that the abrogation of facing al-Aqsa was through the Qur’an as it was mentioned previously, and the caller was only informing them of what had happened i.e. he informed the people about a new Hukm Shar’i which is allowed.
It is necessary to define the Qur’an, from this definition we will know what is allowed to be read in prayer and what is not. What is a proof in Hukm Shara’i and what is not. It also tells us what makes somebody a Kafir if by denial and what does not constitute disbelief. So when we define Qur’an we mean the Qur’an as evidence in Fiqh.
Qur’an is derived from the word Qara’a, which means to read or recite. Therefore, Qur’an linguistically means the book that has been read or recited.
As a term, Qur’an is Allah’s (swt) miraculous speech revealed unto Muhammad (saw) in Arabic and transferred to us by the Tawatur method. The recitation of Qur’an is considered as an ‘Ibadaah (act of worship). By Allah’s (swt) speech it is meant that the Qur’an is the exact words of Allah (swt). It was revealed to Muhammad (saw) as it exists today. By ‘miraculous’ it is meant that no one can produce something similar to it. [Al-Ihkaam, al-Aamidi 1/28, Rawdat al-Nathir, Ibn- Qudama al-Maqdisi 1/178]
The term “in Arabic” refers to the language of the Qur’an, not to its scope or ideas because Qur’an addresses all Arabs and non-Arabs. The rules of Qur’an are universal and not restricted to one ethnic group or a specific area or time. All the Qu’ran is in Arabic, it is completely in Arabic and contains no foreign tongue. Imam Shafi says in his Risala, “The Qu’ran indicates that there is no portion in the Book of Allah that is not in the Arab tongue. He who expressed such an opinion [concerning foreign words in the Qu’ran] may have found some [men] who accepted it by [sheer] submission (taqlid) to his authority, leaving the matter of proof up to him and to those who have disagreed with him. However, by mere submission they have neglected [their duty]; Allah forgive them and us. But, perhaps, he who expressed the opinion that there are in the Quran [words] which are not of the Arab tongue-and his opinion was accepted by others meant that there are certain particular [words] which are not understood by some Arabs.”
Furthermore the ignorance of the Arabs about some words of the Quran is not an evidence that the Quran contains foreign words. Rather there is a possibility that some non-Arabs learned some Arabic words and then it became wide spread in their language. Because of this some of their words may correspond to some words mentioned in the Quran, or maybe some foreign words entered in the Arabic language. And hence it became part of the Arabic language itself and therefore cannot be considered a foreign word anymore as the Arabs used it as part of their language, even if its root is foreign.
Many verses point that the Quran is completely in Arabic such as:
إِنَّا أَنْزَلْنَاهُ قُرْآَنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ
“Verily, We have sent it down as an Arabic Qur’an.” (TMQ Yusuf: 2)
كِتَابٌ فُصِّلَتْ آَيَاتُهُ قُرْآَنًا عَرَبِيًّا لِقَوْمٍ يَعْلَمُونَ
“A Book whereof the Verses are explained in detail - a Qur’an in Arabic for people who know.” (TMQ Fussilat: 3)
قُرْآَنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ لَعَلَّهُمْ يَتَّقُونَ
“An Arabic Quran with no crookedness in it, perchance they will be God fearing.” (TMQ Al-Zumar: 29)
وَكَذَلِكَ أَنْزَلْنَاهُ حُكْمًا عَرَبِيًّا
“Thus We sent it down as an Arabic Law.” (TMQ Ar-Ra’ad: 37)
وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآَنًا عَرَبِيًّا
“And thus We have revealed unto you (O Muhammad [saw]) a Qur’an (in Arabic).” (TMQ Shurah: 7)
إِنَّا جَعَلْنَاهُ قُرْآَنًا عَرَبِيًّا
“We verily, have made it a Qur’an in Arabic.” (TMQ Zukhruf: 3)
By Tawatur method it is meant that a group or people for whom it is impossible to lie or conspire to fabricate a lie conveyed it to us. The Qur’an was transferred to us through an entire generation, not just by a group, to its successors, until it reached the present generation, without any interval in this transference.
Reciting Qur’an in Arabic by itself, without even comprehending its meaning is considered an ‘Ibadaah. In this regard, Qur’an is different from Hadith, which cannot be recited as an act of ‘Ibadaah. However, thinking about the meanings of both the Qur’an and Hadith is considered an ‘Ibadah.
Revelation of the Qur’an
The Qur’an was revealed to Prophet Muhammad (saw) in parts for a period of twenty-three years. It used to be revealed in various ways. Sometimes the revelation would come in quick succession and other times it would take a long time. The Qur’an was revealed gradually and not all at once due to wisdom (hikma) Allah (swt) has mentioned in the noble Qur’an itself:
وَقَالَ الَّذِينَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآَنُ جُمْلَةً وَاحِدَةً كَذَلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ وَرَتَّلْنَاهُ تَرْتِيلًا
“And those who disbelieve say: "Why is not the Qur’an revealed to him all at once?" Thus (it is send down in parts), that We may strengthen your heart thereby.” (TMQ Al-Furqan: 32)
وَقُرْآَنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَى مُكْثٍ وَنَزَّلْنَاهُ تَنْزِيلًا
“And (it is) a Qur’an which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages.” (TMQ Al-Isra’:106)
So, in order to strengthen the heart of the Messenger, and so as to recite it to the people slowly without haste, and also in order to reveal it according to incidents and answers to questions, the Qur’an was revealed gradually and in parts for twenty-three years.
As we mentioned earlier the scholars have defined fiqh as, ‘the knowledge of the practical Shar’iah rules that are derived from their detailed evidences (al-adillah al-tafsiliyy ah)’.
Knowledge of the Shari'ah rules began the day when they were revealed by Allah (swt). This took place mostly after the migration (Hijra) of the Prophet (saw) from Makkah to Madina. The Messenger of Allah (saw) stayed in Makkah for thirteen years, then he resided in Madina for about ten years. The Quran was revealed in Makkah and continued throughout the Prophet’s stay in Madina. Many of the verses of Ahkam (rules) were revealed in Madina. In this period verses from the Qur’an were revealed and the Messenger (saw) used to convey the Ahkam relating to answering practical questions and providing solutions to problems that arose.
The portion that was revealed in Makkah is approximately about two thirds of the Qur’an and they are known as the Makkan verses (Makki). In their totality they barely deal with few Ahkam. Rather they are confined to explaining the fundamentals of the Deen and calling people to them, such as the belief in Allah and His Messenger, the Day of Judgement, the command to perform Salah, characterisation with moral attributes such as honesty, truthfulness, and forbidding evil actions such as fornication, murder, burying girls alive, deficiency in the measure and scales etc. The second portion that was revealed in Madina is close to a third of the Qur’an and they are known as the Madinan verses (Madani). These are verses of Mu'amalat (transactions) such as selling, renting and usury. They also include the Hudud, such as the Hadd of Zina (fornication) and stealing. From the Jinayat (capital punishments) such as killing the one who killed someone intentionally or punishment of highway robbers. And from the Bayyinat (testimonial evidences) such as the testimony of zina and the rest of the testimonies. The remaining rules concerning the worships ('Ibadat) such as fasting, Zakah, Hajj and Jihad were revealed were also revealed during this period.
From this it becomes clear that even though rules of prayer were revealed in Makkah they do not form the body of rules but knowledge of a type of rule. As for what was revealed in Madina, they consisted of all the Ahkam. That is why knowledge of such rules is considered Fiqh. Therefore, it is more accurate for us to say that Fiqh began in Madina. And since Fiqh constitutes practical rules, they have been revealed to treat incidents that have taken place. The verses of Ahkam, more often than not were in connection to events that took place. So the disputants would refer judgment to the Messenger of Allah (saw) and he would judge between them according to the rules Allah (swt) has revealed to him, or on the occasion of problems requiring solutions, so an Ayah or Ayaat stating the hukm would be revealed. In this manner the Qur’an was revealed gradually. The legislative aspect used to be quite evident in the revelation of the Qur’an. The Ayaat did not treat assumptions that may or may not happen. Rather, they treated issues that actually took place and real problems that people face. The Qur’an continued to be revealed until the year in which the Messenger of Allah (saw) passed away. So, Allah (swt) perfected and completed the Deen and He revealed to him the last ayah which is His (swt) saying in Sura al-Baqarah:
يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِنْ كُنْتُمْ مُؤْمِنِينَ
“O you who believe! Be afraid of Allah and give up what remains (due to you) from riba (usury).” (TMQ Al-Baqarah: 278)
Arrangement of the Qur’an
During the time of the Prophet (saw), the text of the Qur’an was preserved in memory and also inscripted on flat stones, wood, and bones.
The Qur’an used to be revealed to the Messenger of Allah (saw) and he used to instruct people to memorise it and write it down on pieces of leather, paper, scapula, palm risp, bones, leaf stalks of date palm etc. When the Ayaat were revealed he used to give the order that they be placed in their proper place in the Surah (chapter). Thus, he used to say put this Ayah in such and such Surah after such and such Ayah. So they used to put them in their proper place in the Surah. It has been narrated by Uthman that he said, 'The ayaat used to be revealed to the Prophet (saw) and so he used to say: Put these Ayaat in the Surah which mentions such and such thing'. It was done in this manner until the whole Qur’an was revealed and Allah (swt) took his (saw) soul after the revelation of the Qur’an was complete. That is why the arrangement of the verses of every Surah in the form as it is in now in the present script (mushaf) was determined by the revelation (tawqeefan) from the Prophet (saw) transmitted to him (saw) by Jibrael from Allah (swt). According to this arrangement the Ummah transmitted the Qur’an from the Prophet (saw) and there is no dispute about this. The order of the verses within the chapters (Surahs) was in the same form as we see today.
As for the arrangement of some of the chapters (Surahs) they were put together according to the Ijtihad of Sahaba (may Allah be pleased with them).
Imam Ahmad and the Sunan compilers have reported a hadith by Ibn 'Abbas which has been declared sound by Ibn Hibban and al-Hakim, they narrated that Ibn Abbas (ra) asked Uthman (ra) as to why he put Surah al-Bara’ah (At-Tawba) after Surah al-Anfal when it is from the Mathani (Surahs with less than 100 ayahs) and al-Bara'ah is from the Mi'un (consisting of about 100 ayahs). Ibn Abbas said, ‘You have put them together them and you did not write between them the line بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ 'bismillah ar-rahman a-rahim' and you have placed them among the seven long (Tiwal) Surahs. So Uthman said, 'Often a Surah would be revealed to the Messenger of Allah (saw) that would have a number of verses. When a something was revealed to him – i.e. verses from it - he used to call someone from among those who used to write for him and said: ‘Place these ayaat in the Surah, in which this and this is mentioned. Sura al-Anfal was one of the first to be revealed in Madinah and al-Baraa'ah was at the end of the Qur’an. Their narrative used to resemble each other so I thought Anfal was part of Baraa'ah.' The Messenger of Allah (saw) died and he did not clarify to us if Al-Anfal was part of al-Bara'ah. Thus, It has been narrated by Sa'eed b. Jubayr from Ibn 'Abbas who said that: “The Prophet (saw) did not know the ending of a Surah until 'Bismillah ar-rahman a-rahim' was revealed.” In another narration: “When Bismillah ar-rahman ar-rahim was revealed they knew that the Surah had come to an end.”
This indicates that the verse order in every Surah was detrmined by revelation (Tawqifiyyan). And since the Prophet (saw) did not elucidate the issue of al-Bara'ah, Uthman (ra) added it to al-Anfal according to his own Ijtihad. The author of al-Iqna' reported that the Bismillah (abbr. for bismillah ar-rahman ar-rahim) for al-Bara'ah is present in the Mushaf (collection) of Ibn Mas'ud. It has been reported that the Sahaba used to keep copies whose arrangement of Surahs was different though there were no differences in the verse arrangement. So the Mushaf of Ibn Mas'ud was compiled in a manner different to the Mushaf of Uthman in terms of the arrangement of the Surahs. It began with al-Fatiha, then al-Baqarah, al-Nisa and Aal-Imran. Contrary to the Uthmani Mushaf whose arrangement is al-Fatiha, al-Baqarah, Aal-Imran and then Al-Nisa. None of them were compiled according to the order of revelation. It is said that the Mushaf of 'Ali was according to the order of revelation, it began with Iqra', then Al-Muddaththir, Nun wal qalam, al-Muzzammil, Tabbat, al-Takweer, Sabbih, it went on in this manner to the end of the Makkan suras and then to the Madinan suras. All of this indicates that the Surah arrangement in relation to some Surahs were arranged according to the Ijtihad of the Sahabah. That is why maintaining the arrangement of Surahs in recitation in not obligatory whether in reciting the Qur’an (Tilaawah), in the prayer (Salah), in a lesson or in teaching. As evidenced by the fact that the Prophet (saw) read sura al-Nisa before Aal-Imran in his night prayer. As for what has been reported about the prohibition of reciting the Qur’an in reverse order, what was intended was that an Ayah in one Surah should not be read in reverse, not the recitation of Surahs in reverse order.
The angel Jibreel used to read once every year all of what had been revealed to the Messenger (saw) from the Qur’an. And in the year in which the Messenger of Allah (saw) died Jibreel recited the whole of the Qur’an twice to the Messenger (saw). It has been narrated by Aisha (ra.) on the authority of Fatimah (ra) that: “The Prophet (saw) confided in me that: ‘Jibreel used to read the Qur’an to me every year.’” It has also been narrated by Abu Hurayra that he said: ‘Jibreel used to present the Qur’an to the Prophet once a year, but he presented it twice to him in the year he died.’ Jibreel's presentation of the Qur’an to the Messenger (saw) every year means that he presented the arrangement of its verses in relation to other verses and the arrangement of its verses in their respective chapters because presenting the book means to present its sentences, words and arrangement.
There are also other Ahadith which explicitly mention the arrangment of verses. They state the verses in relation to each other and the arrangment of verses in their respective chapters, ‘Place these verses in such and such sura after such and such ayah’. And, 'Place those verses in that sura that mentioned such and such thing'. A sura would end and another sura would begin as decreed by Allah through Jibreel. All of this definitely indicates that the arrangement of verses in their chapters and the form of the suras in terms of the number of verses and their places, all of that is determined (Tawqifi) by Allah (swt). The Ummah transmitted it in this form from the Prophet (saw) and that is proven by Tawaatur (recurrent reports).
It was narrated by the mother of the believers, Aisha (ra), that a person from Iraq came to her and asked, 'What type of shroud is the best?' 'Aisha said, 'May Allah be merciful to you! What does it matter?' He said, 'O mother of the believers! Show me (the copy of) your Qur’an.' She said,'Why?" He said, ‘In order to compile and arrange the Qur’an according to it, for people recite it with its suras not in proper order.’ 'Aisha said, “What does it matter which part of it you read first? Know that the first thing that was revealed thereof was a Sura from Al-Mufassal, and in it was mentioned Paradise and the Fire. When the people embraced Islam, the verses regarding legal and illegal things were revealed. If the first thing to be revealed was: 'Do not drink alcoholic drinks.' people would have said, 'We will never leave alcoholic drinks,' and if there had been revealed, 'Do not commit illegal sexual intercourse, 'they would have said, 'We will never give up illegal sexual intercourse.' While I was a young girl of playing age, the following verse was revealed in Makkah to Muhammad:
بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَى وَأَمَرُّ
“Nay! But the Hour is their appointed time (for their full recompense), and the Hour will be more grievous and more bitter.” (TMQ Al-Qamar: 46)
Sura Al-Baqara and Sura al-Nisa (The Women) were revealed while I was with him.” Then 'Aisha took out the copy of the Qur’an for the man and dictated to him the verses of the Suras. This hadith shows that the chapters of the Qur’an had not been put together in order. Together with what was mentioned earlier about the different arrangements in the Mushafs of various Sahaba it becomes clear that the arrangement of the Surahs was according to the Ijtihad of the Sahaba
Compilation of the Qur’an
It has been proven by decisive and definite evidence that when the Prophet (saw) died the whole Qur’an had been written and all of it was preserved in the hearts of the Sahaba (may Allah be pleased with them). An Ayah or Ayaat would be revealed and so he (saw) used to order that they be written down before him at once. He (saw) did not prevent the Muslims from writing the Qur’an other than what he used to dictate to the scribes who wrote down the revelation.
Abu Sa'id al-Khudri narrated that the Messenger of Allah (saw) said, “Do not write down anything from me, whosoever writes anything I have said other than the Qur’an let him erase it.” [Muslim]
What the scribes used to write of the revelation was collected on sheets (suhuf). He (swt) said:
رَسُولٌ مِنَ اللَّهِ يَتْلُو صُحُفًا مُطَهَّرَةً
“A Messenger from Allah, reciting purified pages (suhuf) (of the Qur’an).” (TMQ Al-Bayyinah: 2)
كَلَّا إِنَّهَا تَذْكِرَةٌ (11) فَمَنْ شَاءَ ذَكَرَهُ (12) فِي صُحُفٍ مُكَرَّمَةٍ (13) مَرْفُوعَةٍ مُطَهَّرَةٍ (14) بِأَيْدِي سَفَرَةٍ (15) كِرَامٍ بَرَرَةٍ (16)
“Nay, indeed it (verses of the Qur’an) are an admonition (tazkirah). So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honour. Exalted (in dignity), purified. In the hands of scribes. Honourable and obedient.” (TMQ Al-Abbasa: 11-16)
He (saw) left written everything that was between the two covers of the Mushaf which had been written down in front of him. 'Abd al-'Aziz b Rufayya' narrated: Shaddad bin Ma'qil and I entered upon Ibn 'Abbas. Shaddad bin Ma'qil asked him, 'Did the Prophet leave anything (besides the Qur’an)?' He replied. “He did not leave anything except what is Between the two bindings (of the Qur’an).” Then we visited Muhammad bin Al-Hanafiyya and asked him (the same question). He replied, “The Prophet did not leave except what is between the bindings (of the Qur’an).” An Ijma' (consensus) has taken place on the fact that all of the verses of the Qur’an in their respective chapters (suras) had been written down directly in front of the Messenger (saw) when the revelation was revealed to him, and that they were written on sheets (Suhuf). The greatest of Messengers died content about the Qur’an, his greatest miracle which established the proof for the Arabs and the world. He did not fear for the verses of the Qur’an that they would be lost because Allah (swt) has preserved the Qur’an with an explicit text:
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ
“Verily We: It is We Who have sent down the Zikr (the Qur’an) and surely, We will guard it (from corruption).” (TMQ Al-Hajj: 9)
Due to the preservation of the Qur’an in its written form and in the memory of the Sahaba after the death of the Messenger the Sahaba initially did not feel the need to compile the Qur’an in one book. This was the case until many of the Huffaz (memorisers of the Qur’an) had been killed in the Riddah (apostasy) wars. Due to this 'Umar (ra) feared for the loss of certain sheets and death of the Qurra' (Those who had committed the whole of the Qur’an to memory), thereby causing some verse to be lost. So he thought about bringing the written sheets together (in one compilation). He presented his idea to Abu Bakr (ra) who eventually accepted this and ordered for the compilation of the Qur’an.
It has been narrated by 'Ubayd b. al-Sibaq that Zayd b al-Thabit Al-Ansari said: ‘Abu Bakr sent for me after the (heavy) casualties among the warriors (of the battle) of Yamama (where a great number of Qurra' were killed). 'Umar was present with Abu Bakr who said, 'Umar has come to me and said, The people have suffered heavy casualties on the day of (the battle of) Yamama, and I am afraid that there will be more casualties among the Qurra' at other battle-fields, whereby a large part of the Qur’an may be lost, unless you collect it. And I am of the opinion that you should collect the Qur’an.’ Abu Bakr (ra) added, ‘I said to 'Umar, 'How can I do something which Allah's Apostle has not done?' 'Umar said (to me), 'By Allah, it is (really) a good thing.' So 'Umar kept on pressing, trying to persuade me to accept his proposal, till Allah opened my bosom for it and I had the same opinion as 'Umar.' Zayd b al-Thabit added: ‘Umar was sitting with him (Abu Bakr) and was not speaking to me). 'You are a wise young man and we do not suspect you (of telling lies or of forgetfulness) and you used to write the revelation (wahy) for Allah's Apostle. Therefore, look for the Qur’an and collect it (in one manuscript). 'By Allah, if he (Abu Bakr) had ordered me to shift one of the mountains (from its place) it would not have been harder for me than what he had ordered me concerning the collection of the Qur’an. I said to both of them, "How dare you do a thing which the Prophet has not done?' Abu Bakr said, 'By Allah, it is (really) a good thing. So I kept on arguing with him about it till Allah opened my bosom for that which He had opened the bosoms of Abu Bakr and Umar. So I started locating Quranic material and collecting it from parchments, scapula, leaf-stalks of date palms and from the memories of men (who knew it by heart). I found with Khuzaima two Verses of Sura al-Tawbah which I had not found with anybody else (in terms of the written form), (and they were):
لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ
“Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty.” (TMQ At-Tawbah:128) until the end of Bara'ah.
The manuscript of the Quran which was collected, remained with Abu Bakr (ra) until Allah (swt) took him, and then with 'Umar (ra) during his lifetime, and finally it remained with Hafsa (ra), Umar's daughter. Zayd's (ra) compilation of the Qur’an did not consist of what he wrote down from the Huffaz. Rather his compilation brought together what he had written himself in front of the Messenger of Allah (saw). He did not place one sheet with another sheet in order to compile them unless two witnesses testified, for this sheet that had been presented to him, that it was written in the presence of the Messenger of Allah (saw). Furthermore, he did not accept a sheet unless it met two conditions. Firstly, that it was present in written form with one of the Sahaba. Secondly, that it has been memorised by one of the Sahaba. When the written and memorised forms concurred with the sheet that was intended to be compiled, he took it, otherwise he did not accept it. That is why he refrained from taking the end of sura al-Bara'ah until he found it in written form with Abu Khuzayma even though Zayd could himself recall and remember it. It has been narrated via Yahya b 'abd al-Rahman b. Hatib that he said: ‘'Umar stood up and said; whosoever has received anything of the Qur’an from the Messenger of Allah (saw), let him bring it forth. They used to write that on sheets, tablets and palm risp.’ Ibn Hatib said: ‘He (Zayd) did not accept anything from anyone until two witnesses had given testimony. This shows that Zayd was not satisfied by merely finding something in a written form until the one who received it testified that he had heard it from the Messenger of Allah (swt), despite the fact that Zayd already had it memorised. He did this due to his extreme caution.'
Thus, the process of compilation was nothing other than the bringing together of sheets that had already been written in the presence of the Messenger of Allah (saw) into one book between two covers. The Qur’an used to be written down on sheets but they were separately kept. So Abu Bakr (ra) assembled them in one place. That is why Abu Bakr's order to compile the Qur’an was not an order to write it down in one Mushaf, rather it was an order to bring the sheets that had been written in the Messenger's presence together in one place. This was an order to make certain that they are in the same original form by supporting them with the testimonies of two witnesses that they had been written in front of the Messenger of Allah (saw), also that they were in the possession of the Sahaba in written form and they had memorised them. These sheets remained preserved in the possession of Abu Bakr (ra) during his life and then with 'Umar (ra) during his lifetime and them with Hafsa (ra) the daughter of 'Umar, the mother of the believers in accordance with 'Umar's bequest. From this it becomes clear that Abu Bakr's compilation of the Qur’an constituted only the bringing together of sheets that had been written in the presence of Allah's Messenger and it was not an actual compilation of the Qur’an.
This was regarding the compilation of Abu Bakr. As for the compilation of 'Uthman (ra), in the third or some say the second year of his Khilafah i.e. in the year 25 AH. Hudhayfa b. al-Yaman (ra) approached 'Uthman in Madinah at the time when the people of al-Sham and the people of Iraq were waging war to conquer Armenia and Azerbijan. Hudhayfa was afraid of the people of al-Sham and Iraq’s differences in the recitation of the Qur’an. He saw that the people of al-Sham reading according to the recitation of Ubay b. Ka'b (ra), and they were coming with readings the people of Iraq had not heard of. Also he saw the people of Iraq reading according to the recitation of Abdullah b. Mas'ud (ra) and so they had certain readings that the people of al-Sham had not heard of. Thus, they began to charge each other of Kufr (disbelief). They both disagreed about a verse in sura al-Baqarah. One read:
وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ
“And perform properly the hajj and 'Umra for Allah (wa atimmul hajja wal 'umrata lillah).”(TMQ Al-Baqarah: 196)
The other read: “And perform properly the hajj and 'Umra to the House (of Allah)(wa atimmul hajja wal 'umrata lil bayt).” So Huzayfah became angry and his eyes went red with rage. It has been narrated about Huzayfah that he said: ‘The people of Kufah adhere to the recitation of Ibn Mas'ud and the people of Basra adhere to the recitation of Abu Musa. By Allah! If I go to the Leader of the Believers I will order him to make it a single recitation.’ So he travelled to 'Uthman (ra). It has been reported by Ibn Shihab that Anas b. Malik (ra) narrated: Hudhaifa bin al-Yaman came to Uthman at the time when the people of Sham and the people of Iraq were waging war to conquer Armenia and Azerbijan. Hudhayfa was afraid of their (the people of Sham and Iraq) differences in the recitation of the Qur’an, so he said to 'Uthman, 'O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and the Christians did before.' So 'Uthman sent a message to Hafsa saying, 'Send us the manuscripts of the Qur’an so that we may compile the Qur’anic materials in perfect copies and return the manuscripts to you.' Hafsa sent it to 'Uthman. 'Uthman then ordered Zaid bin Thabit, 'Abd Allah b. al-Zubair, Said b. al-'As and 'Abd al-Rahman b. Harith b. Hisham to rewrite the manuscripts in perfect copies. 'Uthman said to the three Quraishi men, 'In case you disagree with Zaid b. al-Thabit on any point in the Qur’an, then write it in the dialect of Quraish, the Qur’an was revealed in their tongue.' They did so, and when they had written many copies, 'Uthman returned the original manuscripts to Hafsa. 'Uthman sent to every Muslim province one copy of what they had copied, and ordered that all the other Qur’anic materials, whether written in fragmentary manuscripts or whole copies, be burnt. The number of copies made was seven. The seven Mushafs were sent to Makkah, al-Sham, Yemen, Bahrayn, Basra, Kufa, and one copy was kept in Madina.
Therefore, 'Uthman's action was not the compilation of the Qur’an. Rather it constituted in only the copying and transcription of the same thing transcribed from the Messenger of Allah (saw) as it was. He he did not do anything other than make seven copies from the preserved copy in the possession of Hafsa, mother of the believers and unite the people on this single script and forbade any other script or dictation other than it. The matter became settled on this copy as a script and dictation. It is the same script and dictation in which the sheets were written in the presence of Allah's Messenger (saw) when the revelation was sent down. And it is the same copy which Abu Bakr (ra) had compiled. Then the Muslims began to make copies from this copy and not any other copy. Nothing remained except the Mushaf of 'Uthman in its script. When printers came about the Mushaf was printed from this copy with the same script and dictation.
The difference between the compilation of Abu Bakr and that of 'Uthman is that the compilation of Abu Bakr took place due to the fear that something would be lost from the Qur’an if any of its memorisers died out. As even though it was written on sheets it had not been collected in one place in a single book, thus it was compiled. The compilation of 'Uthman took place because differences increased regarding aspects of the Qur’an when they read it due to the expansion of the language. This led some to accuse others of making an error. It was feared that the matter would escalate and become seriously worse. So the original compilation was copied seven times and sent to the different Muslim provinces. The Mushaf that we now have before us is the same Mushaf revealed to the Messenger of Allah (saw). It is the same mushaf that Abu Bakr brought together when the sheets were compiled in one place. And it is the same one from which 'Uthman transcribed the seven copies and ordered for the rest to be burned. It is the same Noble Qur’an in its verse arrangement in relation to each other and their arrangment in their respectives Surahs, script and dictation.
As for the original copy dictated by the Messenger of Allah (saw) from the revelation, whose sheets were compiled together and then copied. It remained protected in the possession of Hafsa, mother of the believers until Marwan became the Wali (governor) of Madinah and he tore it up. Since it was not considered binding because copies of the Mushaf had spread everywhere. Ibn Shihab narrated that Salim b. 'Abdullah b. 'Umar informed him: That Marwan used to send for Hafsa – i.e. when he was the Amir of Madinah via Mu'awiyya - asking her for the sheets from which the Qur’an was written. She refused to give him it. Salim said: When Hafsa died, while we were returning from her burial Marwan communicated his firm decision to 'Abdullah b. 'Umar that he send him that mushaf. So 'Abdullah b. 'Umar sent it to him. Marwan ordered it to be destroyed. He said: ‘I did this because I feared that if it remained with people for a long time then people will have doubts regarding these sheets.’
Open & hidden meaning?
The Noble Qur’an does not have a Zaahir (outer) or Baatin (secret) meaning as some claim. It is an Arabic speech, which has come in the tongue of the Arabs. He (swt) said:
إِنَّا أَنْزَلْنَاهُ قُرْآَنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ
“We have sent it down as an Arabic Qur’an.” (TMQ Yusuf: 2)
بِلِسَانٍ عَرَبِيٍّ مُبِينٍ
“In the plain Arabic language.” (TMQ Ash-Shu’ara: 195)
It is understood the same way as any Arabic speech is understood. What Allah (swt) intends by the Qur’an is what has been expressed by the Noble Qur’an itself. Allah (swt) did not intend anything other than what was expressed. His intention is only understood from understanding of the syntax. The Arabic meaning is what Allah (swt) intended in His speech, which He (swt) expressed in the Arabic words and Arabic style. Accordingly, the import of the speech is what the speech indicated, through the linguistic proofs and the Shar’i indication mentioned in the Kitaab or Sunnah. This has no ‘outer’ or ‘inner’; it rather has a meaning indicated by the Arabic speech, through the understanding of the Arabic words and styles.
The Muhkamaat (clearcut) and Mutashaabihaat (ambiguous)
The Qur’an is composed of Ayaat which are Muhkamaat (clearcut) and aayaat which are mutashaabihaat (ambiguous), due to the saying of Allah (swt):
هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آَيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ
“In it are Verses that are entirely clear, they are the foundations of the Book; and others not entirely clear.” (TMQ Al-Imran: 7)
As for the Muhkam (clear) part, it is the text whose meaning is apparent and clear such that it precludes the possibility of having any other meaning, i.e. its indication is explicit and not open to interpretation. Such as the saying of Allah (swt):
وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا
“Allah has permitted trading and forbidden Riba (usury).” (TMQ Al-Baqarah: 275)
وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا
“Cut off (from the wrist joint) the (right) hand of the thief, male or female.” (TMQ Al-Ma’ida: 38)
وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ
“And there is (a saving of) life for you in Al-Qisas (the Law of Equality in punishment), O men of understanding.” (TMQ Al-Baqarah: 179)
As for the Mutashaabih (ambiguous) part, it is the opposite of Muhkam. It is the text which is open to more than one meaning. It is open to a number of conflicting meanings. For example:
وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ
“And divorced women shall wait (as regards their marriage) for three menstrual periods.” (TMQ Al-Baqarah: 228)
أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ
“Unless they (the women) agree to forego it, or he (the husband), in whose hands is the marriage tie.” (TMQ Al-Baqarah: 237)
أَوْ لَامَسْتُمُ النِّسَاءَ
“Or you have been in contact with women.” (TMQ Al-Ma’ida: 6)
وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ
“And the Face of your Lord full of Majesty and Honour will abide forever.” (TMQ Ar-Rahman: 27)
فَإِنَّكَ بِأَعْيُنِنَا
“For verily, you are under Our Eyes.” (TMQ At-Tur: 48)
He (swt) also said:
مِمَّا عَمِلَتْ أَيْدِينَا
“From Our Handiwork” (TMQ Ya-Seen: 71), and other such examples whose wording have a number of conflicting meanings and cannot be reconciled. Rather they need a linguistic Qareenah (linkage), which would specify one of the meanings. It might also have an apparent meaning that implies anthropomorphisation of Allah (swt), a matter that is not possible, either rationally or by Shar’, for the word to indicate. So, it needs a linguistic or Shar’i Qareenah (linkage) to determine the intended meaning.
Asbaab an-nuzool (Circumstances of revelation)
Some jurists have coined the term Asbab an-nuzool for incidents whose Hukm the revelation came to clarify.
The question arises, do these Ahkam remain specific to these incidents and not go beyond them or do we apply these Ahkam on every similar incident?
The answer is, these Ahkam are applied on every similar incident and this is established in two ways:
1. By examining all the ayahs which were revealed clarifying the rules of these incidents we find that they came with expressions that were general and not specific and hence they must be taken in their generality.
2. The Messenger (saw) took these Ahkam in their generality and applied them on every similar incident.
So the Ayah of stealing was revealed regarding the theft of Majn or Rida of Safwaan, the Ayah of Zihar with regards to Salamah bint Sakhar or Khawlah bint Tha’labah the wife of Aws b. Saamit, the Ayah of imprecation (Li’aan) regarding Hilal b. Umayyah. Even though they were all revealed regarding specific incidences the Messenger (saw) and the Sahabah (may Allah be pleased with them) took them as general due to their general form and they applied them on every similar incident. This is proven by the Sunnah and Ijma of the Sahabah.
It was from these evidences that the follwing Shari’ah principle was deduced: ‘The consideration is for the generality of the expression and not for the specificity of the cuase’ (Al-‘ibra bi ‘umoom al-lafz laa bi khususiyyat as-sabab).
Abrogation (Naskh)
Linguistically abrogation means canceling (izaalah) or changing the thing and transforming it from one state to another while it still exists in essence.
Technically, it is the address (Khitaab) of the legislator which prevents the continuation of a Hukm Shar’i of a previous address (Khitaab).
As for the term abrogator (Naasikh) it may refer to Allah (swt):
مَا نَنْسَخْ مِنْ آَيَةٍ
“Whatever a Verse (revelation) do We abrogate.” (TMQ Al-Baqarah:106)
Or it may refer to an Ayah: Thus, we say the ‘Ayah of the sword’ (At-Tawbah: 29) abrogated so and so Ayah.
As for the abrogated (Mansookh) it is the Hukm which has been lifted, like the Hukm which obliges paying the Sadaqah in front of the Messenger (saw) in the confidence of the Messenger (saw), the Hukm of bequests for hiers, the Hukm of waiting for complete year in respect to the widow. In abrogation the Hukm abrogated must be Shar’i and the evidence which indicates the lifting of the Hukm must be Shar’i and come after the address whose hukm has been abrogated.
Allah (swt) has informed us of the occurrence of abrogation and the Ahkam which have been abrogated show us its true occurrence.
مَا نَنْسَخْ مِنْ آَيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
“Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allah is able to do all things?” (TMQ Al-Baqarah: 106)
وَإِذَا بَدَّلْنَا آَيَةً مَكَانَ آَيَةٍ وَاللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوا إِنَّمَا أَنْتَ مُفْتَرٍ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
“And when We change a Verse in place of another, and Allah knows the best of what He sends down, they (the disbelievers) say: you (O Muhammad [saw]) are but a muftari! (forger, liar). Nay but most of them know not.” (TMQ An-Nahl: 101)
Sheikh Ata ibn Khalil Abu al-Rishta in his book ‘Teyseer al-wusul min al-usul’ (To make understanding Usul easy) lists the following types of abrogation:
a) Abrogation of the Hukm of the speech (Khitaab) without an alternative hukm:
يَا أَيُّهَا الَّذِينَ آَمَنُوا إِذَا نَاجَيْتُمُ الرَّسُولَ فَقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَةً ذَلِكَ خَيْرٌ لَكُمْ وَأَطْهَرُ فَإِنْ لَمْ تَجِدُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (12) أَأَشْفَقْتُمْ أَنْ تُقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَاتٍ فَإِذْ لَمْ تَفْعَلُوا وَتَابَ اللَّهُ عَلَيْكُمْ فَأَقِيمُوا الصَّلَاةَ وَآَتُوا الزَّكَاةَ وَأَطِيعُوا اللَّهَ وَرَسُولَهُ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ
“O you who believe! When you (want to) consult the Messenger (Muhammad [saw]) in private, spend something in charity before your private consultation. That will be better and purer for you. But if you find not the means for it, then verily, Allah is oft forgiving, Most Merciful. Are you afraid of spending in charity before your private consultation with him? If then you do it not, and Allah has forgiven you, then (at least) perform Salat and give Zakat and obey Allah and His Messenger. And Allah is All-Aware of what you do.” (TMQ 58:12-13)
This is an abrogation of giving charity before consulting the Messenger (saw) in private.
b) Abrogation with a lighter alternative:
The ratio of steadfastness goes from 1-10 to 2-10:
يَا أَيُّهَا النَّبِيُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ وَإِنْ يَكُنْ مِنْكُمْ مِئَةٌ يَغْلِبُوا أَلْفًا مِنَ الَّذِينَ كَفَرُوا بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ
“O Prophet (Muhammad [saw])! Urge the believers to fight. If there are twenty steadfast persons amongst you, they will overcome two hundred, and if there be a hundred steadfast persons they will overcome a thousand of those who disbelieve, because they (the disbelievers) are people who do not understand.” (TMQ Al-Anfal: 65)
الْآَنَ خَفَّفَ اللَّهُ عَنْكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا فَإِنْ يَكُنْ مِنْكُمْ مِئَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِ وَإِنْ يَكُنْ مِنْكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ
“Now Allah has lightened your (task), for He knows that there is weakness in you. So if there are of you a hundred steadfast persons, they shall overcome two hundred…” (TMQ Al-Anfal: 66)
c) Abrogation with a similar alternative hukm:
The abrogation of facing al-Quds to facing the Ka’bah:
قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ
“Verily! We have seen the turning of your (Muhammad [saw]) face towards the heaven. Surely We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of al-masjid al-haraam. And whosesoever you people are, turn your faces in prayer in that direction.” (TMQ Al-Baqarah: 144)
d) Abrogation with a more difficult alternative hukm.
In the beginning of Islam it was obligatory to confine woman who have committed fornication to houses and punish them as a Hadd for committing zina. This has been abrogated by the hukm which is well known:
وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِنْ نِسَائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِنْكُمْ فَإِنْ شَهِدُوا فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّى يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلًا (15) وَاللَّذَانِ يَأْتِيَانِهَا مِنْكُمْ فَآَذُوهُمَا فَإِنْ تَابَا وَأَصْلَحَا فَأَعْرِضُوا عَنْهُمَا إِنَّ اللَّهَ كَانَ تَوَّابًا رَحِيمًا (16)
“And if they testify, confine them (ie women who have committed fornication) to houses until death comes to them or Allah ordains for them some (other) way. And the two persons among you who commit illegal sexual intercourse, punish them both. And if they repent (promise Allah that they will never repeat, ie commit illegal sexual intercourse and other similar sins) and do righteous good deeds, leave them alone.” (TMQ An-Nisa:15-16)
Another example is the abrogation of the fast of Ashura for the fast of Ramadhan.
‘Aisha (ra) narrated that; in the time of Jahiliyyah the Quraysh used to fast the day of Ashura. And the Messenger (saw) used to fast on this day as well. When the Messenger (saw) went to Madinah he fasted on this day and instructed the people to fast as well. When Ramadhan became obligatory, he said: “Whosoever wishes to fast on this day let him fast and whosoever wants let him leave it.”
It is important to know what is abrogated is the Hukm and not the recitation, this is what has been proven. Thus we can see the abrogation of the Hukm of the one year ‘Iddah period and the abrogation of bequests by parents. As for the two Ayat which have been abrogated, they are still recited and this is the case for the rest of the abrogated Ayat. As for the abrogation of recitation, such a case is not to be found. The absence of this type of abrogation is an evidence to say it is not allowed.
As for the Ahadith mentioned regarding this subject they are all Ahad (singular) narrations which cannot be relied upon in matters of Aqeedah.
How abrogation takes place
First: Abrogation of the Qur’an with Qur’an:
The abrogation of giving Sadaqah before private consultation with the Messenger (saw).
Similarly, the one year’s ‘Iddah has been changed to 4 months and 10 days.
Allah (swt) said:
وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا وَصِيَّةً لِأَزْوَاجِهِمْ مَتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ فِي أَنْفُسِهِنَّ مِنْ مَعْرُوفٍ وَاللَّهُ عَزِيزٌ حَكِيمٌ
“And those of you who die and leave behind wives should bequeath for their wives a year’s maintenance and residence without turning them out...” (TMQ Al-Baqarah: 240)
He (swt) said:
وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا
“And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days…” (TMQ Al-Baqarah: 234)
The same goes for the Ahkam mentioned previously.
Second: Abrogation of the Sunnah by Sunnah.
This is when one Mutawaatir abrogates another Mutaawatir, an Ahad (singular) narration is abrogated by Mutawaatir or an Ahad is abrogated by another Ahad narration. Like the Ahadith of the Prophet (saw):
“I used to forbid you form visiting the graves, now you should visit them.”
“If he drinks the fourth time (after being punished each time) then kill him.”
“I used to forbid you from storing away the sacrificial meat because of the large crowds. Now you may store it as you wish.”
Third: Abrogation of Sunnah by the Qur’an:
The Hukm of facing al-Quds was abrogated by the Qur’an:
وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ
“…so turn your face in the direction of al-masjid al-haraam.” (TMQ Al-Baqarah: 144)
Also, having sexual intercourse at night was Haram for the one who fasted during the day according to the Sunnah. This was abrogated by the following saying of Allah (swt):
“So now have sexual relations with them…” (TMQ Al-Baqarah: 187)
The fast of Ashura was established by the Sunnah but abrogated by the Qur’an with the obligation to fast in Ramadhan.
Similarly, it was allowed to delay the prayer in the thick of battle according to the Sunnah. That is why the Messenger (saw) said on the day of Khandaq after delaying the Salah: “May Allah fill their graves with Fire’ as they prevented him from praying the Salah.” This was abrogated by the Salat-ul-khawf (the Salah of fear) which was mentioned in the Qur’an:
وَإِذَا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ
“When you (O Messenger Muhammad [saw]) are among them, and lead them in as-salah (the prayer)…” (TMQ An-Nisa:102)
Fourth: It is not allowed to abrogate the Hukm established by Ijma.
This is because for a Hukm to be established by Ijma means a Hadith has not been narrated about it even though the Sahabah knew the Hadith but did not report it. They mentioned the Hukm without narrating the hadith. So for a Hukm to be established by Ijma means that there is no text for it in the Kitab and Sunnah, therefore, there is no possibility for a text to abrogate a Hukm established by Ijma.
Fifth: Abrogating the Hukm of Qiyas.
Abrogation does not occur in Hukm of Qiyas at all. This is because the recognised Qiyas is where its ‘Illah is shar’i one i.e. it is the reason of the Hukm whether it is explicit (Sareeh), implicit, deduced or through analogy. Such an ‘Illah is taken from a Daleel either from the Qur’an, Sunnah or Ijma as-Sahabah. The Qiyas remains as long as there is a daleel. It is not possible for abrogation to take place with regards to a Hukm deduced through analogy as long as the original matter exists. However, if the original matter is abrogated then there will be no Qiyas since the ‘Illah ceases to exist. However, in such a case it would not be abrogation of the Hukm of Qiyas, rather it would be abrogation of the Hukm established by the Kitab, Sunnah and Ijma.
Sixth: It is not allowed for the Kitab to be abrogated by the Mutawaatir Sunnah.
Although the Mutawaatir hadeeths are Qat’i (definite) they cannot abrogate the Qur’an for the following reasons:
1. Allah (swt) says:
وَإِذَا بَدَّلْنَا آَيَةً مَكَانَ آَيَةٍ
“And when We change a verse in place of another.” (TMQ An-Nahl:101)
This means changing a hukm established by an Ayah abrogates a Hukm established by another Ayah.
2. Allah (swt) says:
مَا نَنْسَخْ مِنْ آَيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا
“Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it.” (TMQ Al-Baqarah: 106)
The personal pronoun (We bring) refers to Allah (swt) i.e. the one who abrogates the Ayah is Allah (swt) and we know the Sunnah was brought by the Messenger (saw). This is because the wording of the Sunnah belongs to the Messenger (saw) and the wording of the Qur’an belongs to Allah. Even though the meaning of the Kitab and Sunnah are both revelations from Allah (swt), however the Sunnah is ascribed to the Messenger (saw) in terms of speech and the Qur’an is the speech of Allah (swt). Thus, the Hukm of an Ayah is abrogated only by another Ayah.
3. Allah (swt) says:
بِالْبَيِّنَاتِ وَالزُّبُرِ وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ
“And We have also sent down unto you (O Muhammad [saw]) the reminder and the advice (the Qur’an), that you may explain clearly to men what has been sent down to them.” (TMQ An-Nahl: 44)
So the Messenger (saw) explains the Ayat that have been revealed but he does not abrogate them. This is because abrogation means lifting the Hukm and not giving a clear explanation (bayaan) of the Hukm.
For all of these reasons the Mutawaatir Sunnah cannot abrogate Qur’an.
So by greater reason (Bab awla) the Qur’an cannot be abrogated by the Ahad (singular narrations) of the Sunnah. As in addition to what we have said about the Mutawaatir Sunnah the singular narrations are Dhanni (speculative) and the definite (Qat’i) cannot be abrogated by the speculative (Dhanni).
Similarly, the Mutawaatir Sunnah cannot be abrogated by the Ahad (singular) narrations of the Sunnah, because the Mutawaatir is stronger than the Ahad. The definite report is not removed by the speculative report.
As for those who say turning from the direction of al-Quds for the Salah was established by the Mutawaatir Sunnah. This is because the people of Quba used to pray towards al-Quds based on the Mutawaatir Sunnah but when this was abrogated when a caller sent by the Messenger of Allah (saw) came and announced that the Qibla had changed, so they turned towards the direction of the Ka’ba based on his report and the Messenger (saw) did not object. The answer to this claim is that the abrogation of facing al-Aqsa was through the Qur’an as it was mentioned previously, and the caller was only informing them of what had happened i.e. he informed the people about a new Hukm Shar’i which is allowed.
Somalia
What is happening in Somalia?
The US has carried out an air strike on a village in southern Somalia (09/01/07). The US/Ethiopian backed puppet transitional government has announced many people have been killed in the raid. The air strike follows the Ethiopian offensive against the Union of Islamic Courts, which reinstalled Abdullahi Yusuf and his American backed transitional government.
Somalia is an Islamic land that has a glorious past and it occupies an important strategic position. The people of Somalia entered into Islam very early, with some entering Islam during the early phase of the da’wah (call) in Makkah when some of the Companions migrated to Abyssinia. The land was subsequently opened in 77 AH during the time of Abd al-Malik and remained an Islamic land connected to the Muslim lands, particularly Yemen which faces it across the Gulf of Aden. Towards the end of the Ottoman Caliphate it was afflicted by the greed of the colonial states that competed for its dominance so as to take its resources and benefit from its strategic position, since then Somalia has been ravaged by poverty and famine.
The horrendous situation of the Muslims of Somalia remained until the Union of Islamic Courts; a gathering of sincere Somali’s began to unite the country once again around Islam, shunning tribalism and colonialist interference. This situation perturbed the Americans and her agents in the Horn of Africa including Ethiopia. Ethiopia has been funding the defunct ‘government’ of Abdullahi Yusuf, providing it material support. It fears a united Somalia, especially a Somalia united by Islam.
As for America it has not ceased yearning for the long years in which it had control in Somalia during the reign of Siad Barre. Barre was overthrown in 1991 when armed warlords removed him from power, vying for control. At the same time, Britain annexed Somaliland, which was previously under its mandate (British Somaliland). America attempted in 1992 to return her influence once again under the pretext of a humanitarian effort, calling their endeavour ‘Operation Restore Hope’. Some 28,000 troops were used in this operation, however in 1995 it had to make a humiliating retreat.
In 2000 America worked to destroy the Djibouti Agreement which would have established the government of Abdul Qasim Salad, as it was an EU initiative that did not sufficiently consolidate US control over Somalia and its resources. She then worked to establish an interim government headed by her puppet Abdullahi Yusuf and prepared to develop international recognition for this government, which had no recognition with the people. Yusuf’s government sent representatives to the African Union, Arab League and the United Nations.
As well as supporting the puppet government of Yusuf, America continued to support the warlords in Mogadishu. With this parallel strategy, America tried to retake control over Somalia by politically supporting the puppet government and militarily supporting the warlords.
However the corruption of the government and overt link to America and Ethiopia as well as the continued conflict amongst the warlords made the people of Somalia look to an alternative to rescue them from their dire situation. They turned their attention to the Union of Islamic Courts. The Union of Islamic Courts was familiar to the people, who had witnessed its justice since 1994. As Somalia lost a central government, the Union of Islamic Courts voluntarily began to solve the problems between people, earning recognition for their fairness and sincerity. The Union of Islamic Courts initially started as a social movement but after witnessing the state of Somalia it decided to put an end to the disturbed situation of the country. The warlords backed by America opposed them, frightened that a sincere unifying force would put an end to their selfish and narrow designs. But the people rallied behind the Union and soon the warlords were defeated. It was said that the people joined the Union even before their men reached their towns and villages. The Union brought stability to Somalia after years of colonial interference.
This stability was seen by America to be unacceptable, for any independence from its will especially if Islam inspires that independence will not be tolerated. Hence America pushed Sudan to broker negotiations between the Union and its puppet government led by Yusuf in Khartoum. Through these negotiations it tried to marginalise the Union and give some power to its puppet Yusuf under a power sharing agreement. At the same time it assigned Ethiopia to protect Yusuf through military support so that the Courts would not be able to defeat his weak and hated government.
When the strength of the Union of Islamic Courts became intolerable and it became clear that they would soon overrun the puppet government, America instructed Ethiopia to declare openly its opposition to the Union by open warfare. The US military backing of Ethiopia was no match for the ill equipped Muslims of the Courts Union especially since the Muslim governments and armies lay deaf to the call of their brethren in Somalia.
The war was supported by America, who planned, financed and supported the war for three reasons:
1. Islam was a unifying factor in Somalia. America fights any Islamic movement wherever it can. It detests Islam and its people, particularly those who do not conform to what its calls ‘moderate Islam’, as exemplified by the corrupt Arab and Muslim rulers that litter the Muslim world. America is all too aware that if it left the Union of Islamic Courts to stabilise Somalia, this would give strength and support to all those wishing to rid the Muslim lands from colonial interference.
2. Somalia has a strategic position on the Indian Ocean with the longest shoreline (reaching 2720km), longer than any African state. Its shores stretch from the eastern side of Somalia upon the Indian Ocean and from the northern side upon the Gulf of Aden, in front of the Bab al-Mandeb of the Red Sea. Thus its position controls the Horn of Africa in such a way that it makes Somalia a launching point, if not the controlling point, in Southern Africa and the Arabian Peninsula.
3. Somalia is rich in resources. The land of Somalia is, in some estimation, rich with untapped resources. According to studies it holds reserves of uranium, natural gas, petroleum and other natural resources. Towards the end of the 1980s, in the time of Siad Barre, the rights of exploration were given to American petroleum corporations who found rich reserves of petroleum, the presence of which was verified even before this by geologists from the World Bank. However the coup that removed Siad Barre brought a stop to the exploitation of these resources. America through its greed, wishes to control these resources so that its companies can once again exploit it.
The recent air strike in Southern Somalia has already been announced as a strike against Al-Qaeda camps, with this America will try to justify its shameless intervention in Somalia as part of the War on Terror. In reality what has taken place in Somalia is a result of shameless colonialism.
The US has carried out an air strike on a village in southern Somalia (09/01/07). The US/Ethiopian backed puppet transitional government has announced many people have been killed in the raid. The air strike follows the Ethiopian offensive against the Union of Islamic Courts, which reinstalled Abdullahi Yusuf and his American backed transitional government.
Somalia is an Islamic land that has a glorious past and it occupies an important strategic position. The people of Somalia entered into Islam very early, with some entering Islam during the early phase of the da’wah (call) in Makkah when some of the Companions migrated to Abyssinia. The land was subsequently opened in 77 AH during the time of Abd al-Malik and remained an Islamic land connected to the Muslim lands, particularly Yemen which faces it across the Gulf of Aden. Towards the end of the Ottoman Caliphate it was afflicted by the greed of the colonial states that competed for its dominance so as to take its resources and benefit from its strategic position, since then Somalia has been ravaged by poverty and famine.
The horrendous situation of the Muslims of Somalia remained until the Union of Islamic Courts; a gathering of sincere Somali’s began to unite the country once again around Islam, shunning tribalism and colonialist interference. This situation perturbed the Americans and her agents in the Horn of Africa including Ethiopia. Ethiopia has been funding the defunct ‘government’ of Abdullahi Yusuf, providing it material support. It fears a united Somalia, especially a Somalia united by Islam.
As for America it has not ceased yearning for the long years in which it had control in Somalia during the reign of Siad Barre. Barre was overthrown in 1991 when armed warlords removed him from power, vying for control. At the same time, Britain annexed Somaliland, which was previously under its mandate (British Somaliland). America attempted in 1992 to return her influence once again under the pretext of a humanitarian effort, calling their endeavour ‘Operation Restore Hope’. Some 28,000 troops were used in this operation, however in 1995 it had to make a humiliating retreat.
In 2000 America worked to destroy the Djibouti Agreement which would have established the government of Abdul Qasim Salad, as it was an EU initiative that did not sufficiently consolidate US control over Somalia and its resources. She then worked to establish an interim government headed by her puppet Abdullahi Yusuf and prepared to develop international recognition for this government, which had no recognition with the people. Yusuf’s government sent representatives to the African Union, Arab League and the United Nations.
As well as supporting the puppet government of Yusuf, America continued to support the warlords in Mogadishu. With this parallel strategy, America tried to retake control over Somalia by politically supporting the puppet government and militarily supporting the warlords.
However the corruption of the government and overt link to America and Ethiopia as well as the continued conflict amongst the warlords made the people of Somalia look to an alternative to rescue them from their dire situation. They turned their attention to the Union of Islamic Courts. The Union of Islamic Courts was familiar to the people, who had witnessed its justice since 1994. As Somalia lost a central government, the Union of Islamic Courts voluntarily began to solve the problems between people, earning recognition for their fairness and sincerity. The Union of Islamic Courts initially started as a social movement but after witnessing the state of Somalia it decided to put an end to the disturbed situation of the country. The warlords backed by America opposed them, frightened that a sincere unifying force would put an end to their selfish and narrow designs. But the people rallied behind the Union and soon the warlords were defeated. It was said that the people joined the Union even before their men reached their towns and villages. The Union brought stability to Somalia after years of colonial interference.
This stability was seen by America to be unacceptable, for any independence from its will especially if Islam inspires that independence will not be tolerated. Hence America pushed Sudan to broker negotiations between the Union and its puppet government led by Yusuf in Khartoum. Through these negotiations it tried to marginalise the Union and give some power to its puppet Yusuf under a power sharing agreement. At the same time it assigned Ethiopia to protect Yusuf through military support so that the Courts would not be able to defeat his weak and hated government.
When the strength of the Union of Islamic Courts became intolerable and it became clear that they would soon overrun the puppet government, America instructed Ethiopia to declare openly its opposition to the Union by open warfare. The US military backing of Ethiopia was no match for the ill equipped Muslims of the Courts Union especially since the Muslim governments and armies lay deaf to the call of their brethren in Somalia.
The war was supported by America, who planned, financed and supported the war for three reasons:
1. Islam was a unifying factor in Somalia. America fights any Islamic movement wherever it can. It detests Islam and its people, particularly those who do not conform to what its calls ‘moderate Islam’, as exemplified by the corrupt Arab and Muslim rulers that litter the Muslim world. America is all too aware that if it left the Union of Islamic Courts to stabilise Somalia, this would give strength and support to all those wishing to rid the Muslim lands from colonial interference.
2. Somalia has a strategic position on the Indian Ocean with the longest shoreline (reaching 2720km), longer than any African state. Its shores stretch from the eastern side of Somalia upon the Indian Ocean and from the northern side upon the Gulf of Aden, in front of the Bab al-Mandeb of the Red Sea. Thus its position controls the Horn of Africa in such a way that it makes Somalia a launching point, if not the controlling point, in Southern Africa and the Arabian Peninsula.
3. Somalia is rich in resources. The land of Somalia is, in some estimation, rich with untapped resources. According to studies it holds reserves of uranium, natural gas, petroleum and other natural resources. Towards the end of the 1980s, in the time of Siad Barre, the rights of exploration were given to American petroleum corporations who found rich reserves of petroleum, the presence of which was verified even before this by geologists from the World Bank. However the coup that removed Siad Barre brought a stop to the exploitation of these resources. America through its greed, wishes to control these resources so that its companies can once again exploit it.
The recent air strike in Southern Somalia has already been announced as a strike against Al-Qaeda camps, with this America will try to justify its shameless intervention in Somalia as part of the War on Terror. In reality what has taken place in Somalia is a result of shameless colonialism.
Subscribe to:
Posts (Atom)
