Transmitted Reports ‘Al-Akhbar’

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat By Imam al-Harmayn Al-Juwayni [Part 21]

Al-Akhbar ‘news, reports’ is what can be true or false for itself.

For example, ‘Zayd stands up.’ This report can be true or false.

A report may be true or false due to an external cause.

For example, a report that it is impossible to be true, e.g. someone claims prophet-hood after the death of Messenger Muhammad [peace be upon him]

 A report that is impossible to be false, e.g. reports of Allah and His Messenger Muhammad

According to the manner of transmission, reports are of two types: Mutawatir reports and Ahad reports.

Mutawatir Report 

Technically, mutawatir is a report that is narrated by such a large number of people that it is inconceivable that they collaborated to lie.

A mutawatir report conveys certain knowledge that one is obliged to decisively accept it as if he witnessed the matter with his sense of perception.

Conditions of mutawatir report

1. A large number of people narrate it.

2. A large number of people is present at all levels of the chain of transmission.

3. It is inconceivable that they could have collaborated to lie.

4. The report is based upon sense perception, such as they say, ‘we heard’ or ‘we saw’.

Ahad Report

Technically, the Ahad report is a narration that does not fulfill the conditions of a mutawatir report. In other words, a narration that has not been transmitted by a large number like the mutawatir narration even if the transmitter is one, two, or three, etc. 

Ruling on Ahad Report

a) It is obligatory to act according to the purport of the Ahad narration by believing in it if it is a report and applying its rule if it is a demand on the condition that it is authentically transmitted from Messenger Muhammad [peace be upon him]. There is no difference on this matter whether the report is about a creedal or practical rule according to the correct opinion of the scholars in this regard because of the ample proof confirming that it is obligatory to act according to the dictate of the news told by one person. Abdul Allah Ibn Umar, may Allah be pleased with them said, ‘While the people praying al-Fajr prayer at Quba’ mosque, someone came and said, ‘It has been revealed Quranic revelation to Messenger Muhammad and he has been commanded to face towards the direction of al-Ka’aba in Makkah.’ Thereupon, the people turned their faces towards al-Ka’aba after they were facing towards Jerusalem mosque in ash-Sham.’  This narration is clear proof confirming that it is obligatory to act according to the dictate of news told by one person.

b) Al-Ahad report conveys knowledge that must be investigated, namely, accepting it depends on examination and evidence. If news told by one person conveys certain knowledge, we will believe every news we hear. However, we do not believe every news we hear; rather, we examine its truthfulness. 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat By Imam al-Harmayn Al-Juwayni [Part 17]

Imam Al-Juwayni

English translation, and newfangled commentary on Imām al Ḥaramayn al Juwaynī’s Kitāb al Waraqāt fī uṣūl al fiqh

The Waraqat of Imam al-Haramayn al-Juwayni, a classical manual of Usul Al-Fiqh

Learn English Translation and Tafsir of Surah Quraysh

 

Name of the Surah

      This surah is called Quraysh because it reminds the tribe of Quraysh of Allah’s blessings on them.  106:1 For the security that the Quraysh enjoyed, 106:2 their secure journeys in the winter and the summer! This surah was revealed in Makkah. It contains four ayah. 

Relationship between Surah Quraysh and Al-Fil

      Surah Quraysh comes after surah Al-Fil according to the arrangement of the written copy of the Quran, al-Mushaf. Both surahs remind the tribe of Quraysh of Allah’s blessings on them. Surah Al-Fil mentions that Allah destroyed the people of the Elephant, who came to destroy al-Kaaba and protected it from their evil plan. Surah Quraysh reminds the tribe of Quraysh of the social and economic blessings of Allah on them. Allah made the tribe of Quraysh united. They also enjoyed stable, secure, and prosperous life. They used to make two journeys in the winter and the summer to ash-Sham and Yemen for trade, which helped them to gain considerable wealth. 

     Moreover, surah Al-Fil mentions that Allah destroyed the people of the Elephant so that the tribe of Quraysh could enjoy secure life in Makkah.

Most Important Topics Discussed in Surah Quraysh 

      Surah Quraysh mentions some of Allah’s blessings on the tribe of Quraysh, who used to live in Makkah, where al-Kaaba, Allah’s sacred House, is found. Allah made the tribe of Quraysh united and able to move and travel freely to ash-Sham and Yemen for trade in the winter and the summer, which enabled them to enjoy a secure and prosperous life. 

       The people of Quraysh should meet Allah’s blessings on them by thanking and worshiping Him alone. 

English Translation of Surah Quraysh

Revealed in Makkah, Contains 4  Ayah

Bism-Allah ar-Rahman ar-Rahim

In the Name of Allah, the Giver of Mercy, the Most Merciful

106:1 For the security that the Quraysh enjoyed,

106:2 their secure journeys in the winter and the summer! 

106:3 So let them worship the Lord of this House,

106:4 Who has fed them against hunger and made them secure against fear.

Tafsir

        For the security that Allah has given the tribe of Quraysh, as He has made them undertake a trading journey every year to Yemen in the winter and a trading journey to ash-Sham in the summer, let them worship the Lord of the Sacred House, Allah. He has provided them with food against hunger and made them secure against fear. Thus, they should be thankful for His blessings and worship Him alone.

     Qatada, may Allah be pleased with him, said, ‘The people of Makkah were merchants, who safely traveled to Yemen and ash-Sham for business. On the other hand, the rest of the Arabs could not make such a journey because they were insecure.’ 

     Imam Fakhr ad-Din ar-Razi said, ‘You should know that there are two types of blessings: 1) Protection against harm. 2) Providing benefits. The first kind of blessing is more important and it should be given priority. Therefore, they said that protecting one’s soul against harm is obligatory, whereas, bringing benefits to it is not obligatory. Thus, Allah has mentioned the blessing of protection against harm in surah Al-Fil and the blessing of providing benefit in surah Quraysh. Since it is established that blessings should be met with thankfulness and sincere worship after mentioning the blessing, it is commanded to worship Allah alone.’ 

Learned Lessons from Surah Quraysh

• Allah, Exalted be He, has commanded the tribe of Quraysh to worship Him alone, as He has given them many blessings.

• Destroying the people of the Elephant and protecting Makkah against the plot of the people of Elephant is one of Allah’s blessings on the tribe of Quraysh.

• Allah has provided the tribe of Quraysh with sufficient sustenance, as He has enabled them to travel safely for trade to Yemen and ash-Sham, which has made them enjoy a prosperous life.

• The presence of al-Kaaba, Allah’s sacred House, in Makkah, has made it a place of holiness and veneration. 

• Allah is the giver of all blessings. Thus, He must be worshiped alone and thanked. 

The Noble Quran English Translation of Surah Quraysh

The Noble Quran English Translation of Tafsir Ibn Kathir Surah Quraysh

The Noble Quran English Translation and Tafsir of Surah Al-Fil

The Noble Quran Surah Hud English Translation and Tafsir

 

Authority of the Statements of the Companions

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat By Imam al-Harmayn Al-Juwayni [Part 20]

A statement of the companion is a report narrated from one of the companions of Messenger Muhammad. It can be a statement, an action, or tacit approval of a religious matter. 

A companion of Messenger Muhammad [peace be upon him] is a person who accompanied Messenger Muhammad even for an hour or saw him and died in such a state. 

The companion’s statement is one of the Shariah proofs that there is disagreement about its authority. 

a) If no one of the companions disagrees with the statement, the statement is authoritative. If there is disagreement on the statement, then the statement is not authoritative. 

b) The statement is not well-known among the companions. If the statement is well-known and no one disagreed with it, then it is considered silent consensus. 

c) The statement is about something that depends on an opinion. If the statement is about a matter that cannot depend on an opinion, it is obligatory to accept it because it is considered a narration from Messenger Muhammad [peace be upon him]. For example, statements of the companions about the events that will take place on the Day of Judgment.

d) The statement is said by a companion who is known for giving fatwa and a scholar of Fiqh. If he is not so, then his statement is not authoritative.

There are two opinions about the companion’s statement:

1. The statement of a companion of Messenger Muhammad is authoritative. This is the opinion of Imam Malik, Abu Hanifah, Imam Ahmad, and Imam Ash-Shafi in one of his opinions.

2. The statement of a companion of Messenger Muhammad is not authoritative, which is the later opinion of Imam Ash-Shafi, another narration from Imam Ahmad, and the chosen opinion of Al-Ghazali, Al-Amidi, Ibn Al-Hajib, and Al-Juwayni.

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat By Imam al-Harmayn Al-Juwayni [Part 19]

English translation, and newfangled commentary on Imām al Ḥaramayn al Juwaynī’s Kitāb al Waraqāt fī uṣūl al fiqh

The Waraqat of Imam al-Haramayn al-Juwayni, a classical manual of Usul Al-Fiqh

al-Juwayni, Abu'l Ma'ali (1028-85)

English Translation and Tafsir of Surah Al-Fil (The Elephant)

 

Name of the Surah

This surah is called Al-Fil because it begins by referring to the story of the people of the Elephant, al-fil. 105:1 Have you not seen how your Lord dealt with the people of the Elephant? 

Surah Al-Fil was revealed in Makkah. It contains five ayat.

Relationship between Surah Al-Fil and Surah Al-Humazah

 Surah Al-Humazah comes before surah Al-Fil according to the written copy of the Quran, al-Mushaf. Surah Al-Humazah refers to one who gathers his wealth and does not spend it for Allah’s sake, believing it will protect him from death. It also mentions that his wealth will not avail him if he disobeys Allah’s commands. Then, surah Al-Fil mentions the story of the people of the Elephant, who had great wealth and power. However, their wealth and power could not protect them against Allah’s severe punishment. Allah sent them birds, which are very small and weak creatures, but by the Will of Allah, they destroyed them. 

Topics Discussed in Surah Al-Fil

Surah Al-Fil refers to the story of the people of the Elephant, who depended on their power and wealth and came to destroy al-Kaaba in Makkah. Allah sent them flocks of birds that pelted them with stones of baked clay and destroyed them, which shows that nothing can protect against Allah’s severe punishment.

Surah Al-Fil reminds the inhabitants of Makkah of Allah’s blessings on them as He protected them from their enemy, who came to destroy al-Kaaba. It also shows the sublime rank of al-Kaaba with Allah as He prevented the army of the people of the Elephant from destroying it. Mentioning how Allah, Exalted be He, destroyed the people of the Elephant implies good news to Messenger Muhammad [peace be upon him]. It indicates that just as Allah destroyed the people of the Elephant, He would destroy the disbelievers, who disbelieved in the Oneness of Allah and abused the Messenger of Allah and the believers.

The Story of the People of the Elephant

Abrah, the governor of Yemen by the Negus, the king of Abyssinia, built a great church in Sana’a known as al-Qullays. He wanted that people would come to visit it and stop going to Makkah for visiting al-Kaaba and making al-Hajj. Abrah gathered a great army that was accompanied by many elephants to destroy al-Kaaba in Makkah. Abrah and his army set forth to Makkah. When he and his army reached there and tried to destroy al-Kaaba with the elephants, Allah sent Abrah and his army flocks of birds carrying small stones of baked clay. They pelted them with those stones and destroyed them. 

English Translation of Surah Al-Fil

Revealed in Makkah, Contains 5  Ayah

Bism-Allah ar-Rahman ar-Rahim

In the Name of Allah, the Giver of Mercy, the Most Merciful

105:1 Have you not seen how your Lord dealt with the people of the Elephant?

105:2 Did He not make their plan go astray?

105:3 And He sent against them birds in flocks, 

105:4 pelting them with stones of baked clay.

105:5 And He made them like straw, eaten up. 

Tafsir

105:1 Have you not seen how your Lord dealt with the people of the Elephant?

The interrogation in the ayah is for confirmation. The story of the people of the Elephant was famous among the Arabs that they used to chronicle events by referring to that incident. For example, they used to say that such and such event took place in the year of the Elephant, or before or after it.

The ayah uses the verb ‘see’ to indicate that the story of the people of the Elephant was known and that no one could deny its occurrence. Thus, certain knowledge of its occurrence is equal to seeing and experiencing its events. 

O noble Messenger Muhammad, you have certainly known how your Lord dealt with the people of the Elephant when they came to destroy al-Kaaba. They were destroyed, which was clear evidence of Allah’s perfect ability to defend the Sacred House of al-Kaaba. It was also a lesson to those who might think to demolish al-Kaaba, showing them that they would be never able to achieve their goal; rather, they would be punished severely. 

The ayah implies that Allah will certainly protect His Prophet and Messenger Muhammad and make him victorious over his enemies, just as He protected al-Kaaba and destroyed the people of the Elephant. 

105:2 Did He not make their plan go astray?

The interrogation in the ayah is for confirmation. Indeed, Allah made the plot of the people of the Elephant to destroy the Sacred House of al-Kaaba go astray and He made their plan to destroy al-Kaaba fail.

The disbelievers of Makkah knew what happened to the people of the Elephant as they saw how Allah severely punished them when they came to destroy al-Kaaba. Thus, they should learn a lesson from that and know that Allah would punish them if they insisted on disbelieving in His Oneness and refusing to follow the path of guidance.

105:3 And He sent against them birds in flocks, 

105:4 pelting them with stones of baked clay.

Allah, the Able, made the plot of the people of the Elephant fail. He sent against them birds in flocks. Those birds pelted them with stones of baked clay whereby they were destroyed. Indeed, no one knows Allah’s soldiers but Him. Those small birds, by Allah’s perfect ability, were able to destroy the strong army of the people of the Elephant. 

105:5 And He made them like straw, eaten up. 

The birds that Allah sent against the people of the Elephant pelted them with stones of baked clay that destroyed them and made them like straw that was eaten up. In other words, they were wiped out and their bodies were thrown here and there like straw that the wind moves here and there. 

Learned Lessons from Surah Al-Fil

• Surah Al-Fil mentions an aspect of Allah’s perfect ability when He destroyed the people of the Elephant, which should increase the strength of the believers and make the disbelievers fear Allah’s severe punishment.

• Consoling Messenger Muhammad for the abuse he suffered from the disbelievers of Makkah by mentioning the story of the Elephant, who came to destroy al-Kaaba, and that Allah destroyed them. 

• Mentioning how Allah destroyed the people of the Elephant should make the disbelievers fear Allah’s severe punishment if they insist on their disbelief in His Oneness.

• Allah is Able. He destroyed the people of the Elephant by sending small birds against them. 

• Protecting al-Kaaba from the evil plan of the people of the Elephant indicates its high rank with Allah.

The Noble Quran Surah Al-Fil English Tranlation

The Noble Quran English Translation of Tafsir Ibn Kahtir, Surah Al-Fil

The Noble Quran English Translation and Tafsir of Surah Al-Humazah

The Noble Quran Surah Maryam English Translation and Tafsir

 

Al-Ijma’ (Scholarly Consensus)

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat By Imam al-Harmayn Al-Juwayni [Part 19]

Al-Ijam’: Scholarly Consensus is a unanimous agreement of al-mujtahidun of the Muslim community of any period after the demise of Messenger Muhammad [peace be upon him] on a religious matter. 

Al-Mujtajid is a person who practices ijtihad, which linguistically means exerting and making a strenuous effort. 

Technically, ijtihad means exerting every effort and doing one’s best to acquire conclusive or conjectural Shariah rule.

Explanation of the definition

Unanimous agreement of the scholars of Fiqh.

 The mujtahidun are the scholars of Fiqh. Thus, laypersons and specialists of sciences other than Fiqh, such as grammarians and linguists, are not included in the definition. 

The mujtahidun of the Muslim community means that scholars from other nations are not included in the definition.

Any period after the demise of Messenger Muhammad means that scholarly consensus begins after the death of Messenger Muhammad until the Day of Judgment. As for the time during the life of Messenger Muhammad, scholarly consensus had no effect during the lifetime of Messenger Muhammad because revelation from Allah used to come to Messenger Muhammad. Thus, Islamic Shariah rules were ordained by Allah and His Messenger. 

A religious matter means that agreement over non-religious matters such as linguistic or scientific matters is not included in the definition. 

The scholarly consensus is authoritative proof. Thus, every Muslim must act according to its dictates. Messenger Muhammad said, ‘My nation will not be united over misguidance.’  

Some Issues Related to Scholarly Consensus

The scholarly consensus is binding proof on the next Muslim generations. 

For example, the consensus of the first generation is binding proof on the second generation. 

Likewise, the consensus of every generation is binding proof on the generations that come after them.

If the companions of Messenger Muhammad agreed on a religious rule, then their followers could not disagree over it. The rule would be binding on them and on the generations that will come after them.

The scholarly consensus must have proof upon which it depends, such as proof from the Quran, the Sunnah, or al-Qiyas (analogical deduction). Thus, al-Mujtahidun do not legislate because legislation is the right of Allah, but they deduce rules from Shariah proofs. 

Is the demise of all mujtahidun belonging to a single generation a condition for considering their consensus binding? 

There are two opinions on this issue:

a) The majority of scholars maintain that the demise of all mujtahidun belonging to a single generation is not a condition for considering their consensus binding. 

b) Some scholars believe that the demise of all mujtahidun of a single generation is a condition for considering their consensus binding. That is because some scholars may change their opinions, thus, disagreement may occur. 

The first opinion is the correct one because the proofs supporting it are strong. 

Saying that all mujtahidun of a single generation must die to consider their consensus binding will lead to the impossibility of the occurrence of scholarly consensus. That is because it is hardly that a single generation demises without the occurrence of young scholars, who become mujtahidun. Thus, they have the right to disagree. Thus, the consensus may not be realized according to the second opinion, which will lead to the nullification of the consensus.  

If it is said that the demise of all mujtahidun is a condition for considering their consensus binding, then the opinion of whoever is born during the lifetime of the unanimously agreeing scholars and becomes mujtahid should be taken into consideration and he has the right to disagree. And according to this opinion, the scholars may nullify the rule that they unanimously agreed upon as scholarly consensus and that does not consider breaking of the consensus. 

Types of  Scholarly Consensus

1. The scholarly consensus is expressed by means of action or statement of the scholars: in this type of consensus, every mujtahid expresses his approval of the rule by statement or action indicating his approval. There is no disagreement on this type of consensus among the scholars who accept it as Shariah proof.

2. Silent scholarly consensus takes place some mujtahidun express their approval of the rule by statement or action; thus, their position becomes well known. However, some mujtahun remain silent, namely, they do not endorse the rule by action or statement, and at the same time, they do not disapprove of the rule and their position becomes well known.  Some scholars consider this type of scholarly consensus Shariah proof, while some believe it is not so.

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat By Imam al-Harmayn Al-Juwayni [Part 18]

English translation, and newfangled commentary on Imām al‑Ḥaramayn al‑Juwaynī’s Kitāb al‑Waraqāt fī uṣūl al‑fiqh

The Waraqat of Imam al-Haramayn al-Juwayni, a classical manual of Usul Al-Fiqh

al-Juwayni, Abu'l Ma'ali (1028-85)

Learn English Translation and Tafsir of Surah Al-Humazah

 

Name of the Surah 

This surah is called Al-Humazah because it begins by [waylun likulli humazatin lumazat, namely, woe to every backbiter, slanderer, ]. Al-Humazah is a backbiter. This surah was revealed in Makkah. It contains nine ayat.

It is mentioned that this surah was revealed about some wealthy disbelievers who used to abuse Messenger Muhammad [peace be upon him] and his companions; however, all rules mentioned in this surah apply to all those who act like those disbelievers. There are some rules in the Islamic Shariah that are legalized because of specific causes, but they can be applied to similar cases.

Relationship between Surah Al-‘Asr and Al-Humazah

According to the written copy of the Quran, al-Mushaf, surah Al-‘Asr comes before surah Al-Humazah. 

Surah Al-‘Asr mentions that man will be a loser save he who believes in Allah’s Oneness, obeys His commands, and avoid His prohibitions. Then, surah Al-Humazah mentions some attributes of the losers and their end in the Hereafter.  

Topics Discussed in Surah Al-Humazah

• Surah Al-Humazah tackles widespread and irremediable problems that exist among people, namely, backbiting and slander. 104:1 Woe to every backbiter, slanderer, 

• The surah warns those who amass wealth in the life of this world, as if they will be immortal, of the evil fruits of their conduct. 104: 2 who gathers wealth and counts it. 104: 3 He thinks that his wealth will make him immortal. 

• Surah Al-Humazah warns the backbiters and slanders of severe punishment on the Day of Judgment. 104:4 No! He shall surely be thrown into the Crusher.

English Translation of Surah Al-Humazah

Revealed in Makkah, Contains  9 Ayah

Bism-Allah ar-Rahman ar-Rahim

In the Name of Allah, the Giver of Mercy, the Most Merciful

104:1 Woe to every backbiter, slanderer, 

104: 2 who gathers wealth and counts it.

104: 3 He thinks that his wealth will make him immortal. 

104:4 No! He shall surely be thrown into the Crusher.

104:5 And what shall make you know what the Crusher is?

104:6 It is the Fire of God, kindled, 

104:7 which penetrates the hearts. 

104:8 It shall be closed on them, 

104:9 in columns, outstretched. 

Tafsir

104:1 Woe to every backbiter, slanderer, 

104: 2 who gathers wealth and counts it.

104: 3 He thinks that his wealth will make him immortal. 

Woe to every backbiter, slanderer! He speaks maliciously about others in their absence and says untrue things about them to damage their reputation. He persistently defames others and attacks their reputation that it becomes his second nature. For him, there will be humiliation and severe punishment. 

The slanderer does not only talks ill about people and slanders them, but he also gathers wealth and does not spend it for Allah’s sake. Rather he spends a great time of his age counting his wealth because of his extreme love for it and belief that wealth is the foundation of excellence among people, which is a baseless belief. In addition, he believes that his wealth will protect him from life calamities and death and make him immortal, which is a false belief. 

In other words, the backbiter and slanderer speak unfavorably about people because he owns great wealth that he always gathers and counts. He thinks that he is better than other people, who do not have wealth like him. He also believes that wealth will shield him against life's misfortunes and make him immortal and that death will not approach him, which is a groundless belief. 

104:4 No! He shall surely be thrown into the Crusher.

No! The matter is not as the backbiter and slanderer think, namely, that his wealth will protect him from the punishment of Allah and keep death away from him. Rather, he will surely be thrown into the fire of Hell, the Crusher, which crushes everything thrown into it and no one knows the extent of the degree of its hotness. 

104:5 And what shall make you know what the Crusher is?

    The interrogation is to magnify the severity of Hell and its punishment. No one knows how severe the burning and hotness of Hell except Allah.

104:6 It is the Fire of God, kindled, 

104:7 which penetrates the hearts. 

104:8 It shall be closed on them, 

104:9 in columns, outstretched. 

The Crusher is the Fire of God. It is extremely kindled and penetrates the hearts so that burns them intensely. The great fire of Hell, the Crusher, will be closed on the backbiters and slanders that they can never escape from it. Moreover, very long, outstretched columns surround Hell, so it will be impossible for its dwellers to run away from it. 

The fire of Hell, the Crusher, is called the fire of God because He has created it. Furthermore, describing it as the crusher implies sarcasm. It fits well with the condition of the arrogant and haughty person, who gathers his wealth and believes that it will make him immortal. However, it will crush him and his arrogance and haughtiness will not avail him. 

The hearts are specifically mentioned because they are the softest parts of the body and any harm may affect them. Another possibility for the cause of referring to the hearts, in particular, is that they are the place where false creeds and evil intentions and deeds originate. Thus, the backbiter and slander deserve that the severe torment of Hell reaches his heart. 

In sum, the backbiters and slanders are threatened with severe punishment in Hell, which will be closed on him and long columns surround it that he can never escape from it.

Learned Lessons from Surah Al-Humazah

• Humiliation and severe punishment will be for the backbiters and slanderers.

• Wealth may cause some people to believe that they have immunity against death, which is a baseless belief.

• Arrogance and haughtiness are evil characteristics that make one believes that he is better than other people. 

• Collection of wealth and not spending it for Allah’s sake leads to destruction and loss.

• Nothing will protect the backbiters and slanders, who gather their wealth believing that it will make them immortal, against Allah’s severe punishment.

• The fire of Hell will be the abode of the backbiters and slanderers where they will suffer its crushing and severe punishment. 

• The dwellers of Hell can never escape from it as it is surrounded by very long columns.

The Noble Quran Surah Al-Humazah English Translation

The Noble Quran Surah Al-Humzah Tafsir Ibn Kathir English Translation

The Noble Quran of Surah Al-‘Asr English Translation and Tafsir

The Noble Quran Surah Hud English Translation and Tafsir

Contradiction of Proofs in Usul Al-Fiqh

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat By Imam al-Harmayn Al-Juwayni [Part 18]

The contradiction of proofs refers to a contradiction between Shariah proofs from the Quran or the Sunnah. 

For example, a certain proof may indicate lawfulness while another proof may indicate unlawfulness.

 A contradiction can never occur between Shariah's proofs because Allah revealed them. However, imperfect understanding of human beings or misunderstanding may lead to believe that there is a contradiction between Shariah's proofs. In this case, the Muslim jurist is required to find a correct way to remove such a perceived contraction. 

If there is a contradiction between two proofs from the Quran or the Sunnah, there are four cases

1. The contradiction is between two general proofs.

2. The contradiction is between two specific proofs.

3. The contradiction is between a general proof and a specific proof.

4. The contradiction is between two proofs that are general from one perspective and specific from the other. 

The contradiction between Two General Proofs

1. It is possible to reconcile the two general proofs. In such a case, they are reconciled in a manner that each one of them is understood according to a situation that does not contradict the other. Thus, both proofs are applied. 

For example, Messenger Muhammad [peace be upon him] said that the most wicked of witnesses are “those who offer testimony before being asked to testify.” He also said, “The best of witnesses are those who offer testimony before being asked to testify.” The scholars reconcile between them as follows: a witness is blameworthy if he offers testimony in favor of someone who knows about the testimony before the concerned person asks for it. On the other hand, someone knows about a testimony, but the concerned person does not know that he knows it. Then he tells the concerned person about the testimony and his willingness to testify before the judge to restore his right. In such a case, the witness is praiseworthy [Sharh Sahih Muslim]. 

2. If it is impossible to reconcile between two general statements and the date on which they were prescribed is unknown, then both rules should be suspended until proof supporting one of them is found. For example, Allah has prohibited simultaneous marriage to two sisters, whether free or slave, in the Quran [Surah an-Nisaa’:23] However, Surah al-Mu’minun: ayah [5-6] indicates that it is permissible to cohabit with two slave sisters simultaneously. Allah says, interpretation of the meaning, 23:5 Those who guard their private parts, 23:6 save from their wives or what their right hands possess, then they surely are not blameworthy. The scholars say that it is prohibited to simultaneously have a sexual relationship with two female slave sisters because it protects from the possibility of committing an unlawful act. Similarly, it is prohibited to marry two female slave sisters at the same time. And Allah knows best. 

3. One of the proof abrogates the other if the dates on which they were prescribed are known. In such a case, the latter abrogates the former. For example, ayah [Surah al-Baqarah: 234] abrogated ayah [Surah al-Baqarah: 240] 

2:240 And those of you who die, leaving wives, let them make bequeath for their wives, provision for a year… 

2:234 Those of you who die, leaving wives, their wives shall wait four months and ten days…

Thus, the waiting period for a widow is four months and ten days.

The contradiction between Two Specific Proofs

1. It is possible to reconcile them. In such a case, they are reconciled in a manner that each one of them is understood according to a situation that does not contradict the other. For example, a narration mentions that Messenger Muhammad [peace be upon him] washed his feet [Sahih Al-Bukhari].  However, another narration says that Messenger Muhammad sprinkled water over his feet [Sunan Abu Dawood].  The scholars reconciled them as follows: they say that the narration saying that Messenger washed his feet was about ablution after minor impurity. On the other hand, they say that the narration saying that Messenger Muhammad sprinkled water over his feet was about renewing ablution.

2. If it is impossible to reconcile between them and the date, on which the rule is prescribed, is unknown, then both rules are suspended until evidence supporting one of them is found. For example, Messenger Muhammad [peace be upon him] was asked about how a man can have an intimate relationship with his wife when she menstruates. He said that he could enjoy the parts of her body that are above the navel and below the knee [Sahih Muslim].  However, in another narration, Messenger Muhammad said, “Do everything except sexual intercourse.” [Sahih Muslim]  Some scholars have given preponderance to the first narration to be on the safe side.

3. If the date on which the rules are prescribed is known, then the latter abrogates the former. For example, Messenger Muhammad said, “I had forbidden you to visit the graves. Now, you may visit them.” [Sahih Muslim] 

The contradiction between a General and Specific Evidence

If there is a contradiction between general and specific evidence, the general evidence is specified by the specific evidence. 

For example, Messenger Muhammad [peace be upon him] said that one-tenth is the due zakat on land irrigated without effort, such as rain [Sahih Al-Bukhari].  

This general statement includes little and much harvest. In another narration, Messenger Muhammad said, ‘No zakat is due on less than five awsuq of harvest.’ [Sahih Muslim]   Thus, the general statement saying that one-tenth is the due zakat on land that is irrigated without effort, a general statement, is specified by the statement saying that no zakat is due on less than five awsuq of harvest. Accordingly, zakat is due on five awsqu of harvest and more.

The contradiction between Two Proofs: General According to one Perspective and Specific According to the other

If there is a contradiction between two proofs that are general according to one perspective and specific according to the other, those proofs are reconciled by specifying the generality of each one of them by the specificity of the other proof if there is a proof supporting to do so.

Allah says, interpretation of the meaning,

2:234 Those of you who die, leaving wives, their wives shall wait four months and ten days… The rule in this ayah is general and it speaks about pregnant women and other types of women. In other words, it is specific proof about the waiting period for widows in general.

In another ayah in the Quran, Allah, Exalted be He, says, interpretation of the meaning, 

65:4 And those of your women, who have passed the age of menstruation, if you are unsure, their waiting period is three months and those who have not menstruated too, and the pregnant, their waiting period, is until they give birth. And whoever fears Allah, Allah will make his affair easy for him. 

This ayah specifically mentions the waiting period for pregnant women, and it also refers to the waiting period for widows and other types of women. Thus, it is a specific statement about pregnant women and general about widows and other types of women. Thus, the generality of the first ayah is specified by the second statement. Hence, pregnant women are not included in the generality of the first ayah. Their waiting period is until they give birth, even if they are widows or other types of women. And Allah knows best. 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat By Imam al-Harmayn Al-Juwayni [Part 17]
English translation, and newfangled commentary on Imām al‑Ḥaramayn al‑Juwaynī’s Kitāb al‑Waraqāt fī uṣūl al‑fiqh
The Noble Quran Surah an-Nahl English Translation and Tafsir 
Usul Al-Fiqh 

English Explanation of Surah Al-‘Asr

 

Name of the Surah 

This surah is called Al-‘Asr ‘the time’ because it begins by swearing by the time, [103:1 By the time, 103:2 Indeed, man is in loss,]

 Allah, Exalted be He, swears by the time because it encompasses different things, such as prosperity and poverty, health and illness, happiness and misery, and year and day. This surah was revealed in Makkah. It contains three ayat.

Relationship between Surah At-Takathur and Al-‘Asr

Surah At-Takathur warns of excessive occupation with the life of this world and ignoring working for the Hereafter. 

Then, surah Al-‘Asr mentions that man should occupy himself with things that benefit him in this world and the Hereafter, namely, believing in Allah’s Oneness, performing righteous deeds, and adhering to the truth.

Topics Discussed in Surah Al-‘Asr

• Surah Al-‘Asr sheds light on the principles of Islam, namely, belief in Allah’s Oneness, performing righteous deeds, adherence to the truth, and steadfastness.

• The surah clarifies who will be the successful and who be the losers.

English Translation of Surah Al-‘Asr

Revealed in Makkah, Contains 3 Ayat

Bism-Allah ar-Rahman ar-Rahim

In the Name of Allah, the Giver of Mercy, the Most Merciful

103:1 By the time,

103:2 Indeed, man is in loss,

103:3 save those who believe, perform righteous deeds, exhort one another to adhere to the truth, and exhort one another to be steadfast.

Tafsir

Allah, Exalted be He, swears by the time, in which people live and experience different kinds of changes. Things always change throughout time, e.g. day and night, darkness and brightness, richness and poverty, youthfulness and old age, and so on.

Allah can swear by whatever thing of the creatures, but the created being can only swear by Allah.

Allah swears by the time that man is always in a state of loss and deviation away from the right path, save those on whom Allah has mercy.

Man usually wastes his life doing things that harm him, except for those whom Allah has guided to the right path. They believe in Allah’s Oneness, perform righteous deeds for Allah’s sake, exhort one another to adhere to the truth, and be steadfast and patient when it comes to dealing with all life circumstances and requirements.

They obey Allah, avoid His prohibitions, and exhort one another to be patient when to it comes to complying with Allah’s commands, avoiding His prohibitions, being thankful at times of prosperity, and seeking Allah’s help at times of hardship, etc. 

Indeed, life is hard, and to pass through its countless vicissitudes, one needs righteous companions, who remind him when he errs or forgets, and encourage and support him when he faces hardship and affliction. 

   Learned Lessons from Surah Al-‘Asr

• No matter how much wealth one may gain, if he disobeys Allah’s commands and does not perform righteous deeds for His sake, he will be a loser.

• Time with its ever-changes is a sign denoting Allah’s perfect ability and wisdom. Allah causes things to change constantly in this universe so that people may reflect on them and know that He is the only true God deserving sincere worship.

• Those who disbelieve in Allah’s Oneness are the greatest losers, and those who believe in Allah’s Oneness will lose as much as they disobey Allah’s commands, but the door of repentance is always open until the time of death comes. Thus, repentance is a key to raising one’s rank and minimizing his loss. 

• The key to success in this world and the Hereafter are belief in Allah’s Oneness, His angels, His Scriptures, the Hereafter, the divine Decree, good or evil, performing righteous deeds for Allah’s sake, avoiding Allah’s prohibitions, and exhorting one another to adhere to the right path and be patient with all life vicissitudes. 

The Noble Quran Surah Al-'Asr English Translation and Tafsir

The Noble Quran Tafsir Ibn Kathir SurahAl-'Asr English Translation and Tafsir

The Noble Quran English Translation and Tafsir of Surah Al-Qari’ah

Surah Al-Asr

103 Surah Al Asr by Mishary Al Afasy