A.S.K.

Fiqh & Usul Al-Fiqh

Fiqh is the prophetic knowledge of the detailed rules of worships and dealings. It may be referred to as shariyˆah or sharˆ (Sacred Law).

When rules are extracted from texts that detail those rules, that is called merely “fiqh”, such as Allaah’s Saying:

يَا أَيُّهَا الَّذِينَ آَمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ

< O those who have believed, if you stood to pray, wash your faces and hands to the elbows, wipe your heads and (wash) your feet to the ankles. >

Fiqh is not the science dealing with the general, non-specific rules; that would be Usuwlu-l-Fiqh. Non-specific rules are like what is proven by a command or prohibition, and by statements that are inclusive, specific, general, etc.

Quranic Sciences

There are several disciplines related to the Qur’aan. Some are:

knowledge of its various recitations;

knowledge of mus-haf script;

knowledge of interpretation;

knowledge of proving the miraculous aspects of the Qur’aan;

knowledge of tajwiyd (Qur’anic phonetics).

Hadith Sciences

Narration (Riwaayah) is the knowledge of narrating the sayings and doings of the Prophet ﷺ with their different narrations (riwaayaat), along with the verification of their vowels (dabt) and wordings. Included under this science is the knowledge of hadiyth explanation, the knowledge of the narrated supplications (duˆaa’) and formulas (wird), and the knowledge of the Prophet’s biography ﷺ.

Hadiyth Terminology (Diraayah; Mustalah); The subject of this knowledge is the text and chain, whether authentic (sahiyh), fair (hasan), or weak (daˆiyf), or if the chain had few narrators (ˆuluww) or many (nuzuwl), how it was received (tahammul) and conveyed (adaa’), the qualities of the narrators, and the like.

Arabic Language

[The Arabic language (Al-Lughatu-l-ˆArabiyyah) is the best of languages, and among the original languages revealed to Aadam. Hence, it is not derived from Hebrew, another original language revealed to Aadam, as the blasphemers say out of hatred and lies.] Some scholars have counted up to ten fields within the language, each so vast that one could spend his entire life mastering one. Among them are:

NAHW (SYNTAX; GRAMMAR): It is called ˆilmu-l-ˆarabiyyah (the knowledge of the Arabic language) because it is the most important of all its sciences, and the bridge to all of the different branches of the religious knowledge. Linguistically, nahw means, “intent; goal; target”. According to the terminology, it is a set of rules by which the cases of the word endings are known. The purpose of this knowledge is empowering understanding the Qur’aan and the hadiyth. Its benefit is knowing the difference between correct and incorrect speech.

SARF (CONJUGATION; INFLECTION; MORPHOLOGY): ‘Abu-l-Fadaa’il ˆIzzu-d-Diyn ˆAbdu-l-Wahhaab Az-Zanjaaniyy said in defining this science: “Know that “tasrif” linguistically means “alteration”. In this field, it is altering an origin into various derivatives for the purpose of expressing meanings that would not take place but by such alteration.” Hence, this knowledge deals with the structures of the words, not their syntactical relationships. It is the second most important Arabic knowledge after nahw.

BALAAGHAH (RHETORIC; ELOQUENCE): Linguistically, balaaghah means “arrival; reaching an end”. According to the terminology, it is making distant concepts accessible, refraining from being wordy; long-winded, thus using few terms to express vast meaning, while also using words that are easily pronounced, familiar, and with correct structure (sarf). Balaaghah was called as such because it makes the meaning reach the listener’s heart, and thus he understands what was intended. Some scholars said that balaaghah is wisdom conveyed with brevity. Some said that it is abundant knowledge in few expressions. The highest level of balaaghah is found in the Qur’aan, and then in the speech of the Messenger of Allaah. Learning this knowledge enables one to see the miracle of the Qur’aan.

^Aqidah (Creed)

The sciences of Tawhiyd^[1] and ˆAqiydah are [two names for] the same [field]: the Knowledge of the Creed.

• Its goal is the achievement of success in the earthly life and in the Afterlife;
• Its evidence is the undisputable[2] mental and textual references.

It is the highest and noblest knowledge[3] because it has the highest and noblest subject[4]. It is the origin of every other [religious] knowledge, so another name for it is “ˆIlmu-l-‘Usuwl” (the knowledge of the basics; fundamentals), or “‘Usuwlu-d-Diyn” (The Basics; Fundamentals of the Religion). Ibn Maajah narrated from Jundub Ibn ˆAbdi-llaah that he said:

كنا مع النبي صلى الله عليه وسلم ونحن فتيان حزاورة فتعلمنا الإيمان قبل القرءان ثم تعلمنا القرءان فازددنا به إيمانا

“We were strong young men with the Prophet ﷺ, and we learned belief before we learned the Qur’aan, then we learned the Qur’aan, and by it our belief increased.”

In Al-‘Itqaan, As-Siyuwtiyy conveys that An-Nahhaas narrates with his chain back to Al-Qaasim Ibn ˆAwf Al-Bakriyy, that he heard Ibn ˆUmar saying:

لقد عشنا برهة من دهرنا وإن أحدنا ليؤتى الإيمان قبل القرآن

(By Allaah), We lived for a time in our lives when an individual among us would be given the belief before the Qur’aan.

وتنزل السورة على محمد فنتعلم حلالها وحرامها وما ينبغي أن يوقف عنده منها كما تتعلمون أنتم القرآن اليوم

A suwrah would be revealed to Muhammad, and we would learn its halaal and its haraam, and where there should a be stop (when reciting), just as you are learning the Qur’aan today.

ولقد رأينا اليوم رجالا يؤتى أحدهم القرآن قبل الإيمان فيقرأ ما بين فاتحته إلى خاتمته ما يدري ما آمره ولا زاجره ولا ما ينبغي أن يوقف عنده منه

And (by Allaah), today we have seen men, an individual among them would be given the Qur’aan before the belief, and he would recite what is between his Faatihah and the end of his recitation without knowing its orders, its prohibitions, and where it is necessary for him to stop when reciting.

As-Siyuwtiyy said, “Al-Bayhaqiyy narrated this in his book As-Sunan,” And he said that Ibn ˆUmar’s statement, “We lived for a time in our lives,” proves that this is the consensus of the Companions.

It is also called “ˆIlmu-l-Kalaam (the Knowledge of Kalaam)”, as well as “ˆilmu-l-kalaam[i] wa-s–sifaat (the Knowledge of Kalaam and of the Attributes)”, or merely, “Kalaam”, and the scholar of this field is a “mutakallim (theologian)”. There are two sayings as to why this knowledge was named as such:

1. It was called so because of the extensive talking with the many groups who are attributed to ‘Islaam but opposed the correct belief. That extensive talk was with the purpose of establishing the truth[5].
2. The other saying is that it was called so because most of the debates in the old days between the People of the Truth and those who opposed them were about the confirmation of the “Kalaam of Allaah (the Speech of Allaah)”, as will be explained in its own chapter if Allaah willed.

Technically, it is the method of confirming the creedal doctrines[6] by using the evidence; textual evidence for those who agree with the validity of the Sacred Law, and mental arguments for those who disagree[7]. It was also said that the knowledge of Kalaam is that field that discusses the Names, Attributes and Doings of God, the situations of creations, such as the Angels, the Prophets, the Saints, the ‘imaams, the creation of the world, the Resurrection, [and the like], according to the Religious Fundamentals, not philosophy. The philosophers have made the mind the basis and reference for all matters without any consideration for that with which the Prophets have come, and they have their own talk referred to as ‘ilaahiyyaat (philosophical theology)[8]. This [systemization of the] creed of the Prophet ﷺ and the Companions is called the ‘Ashˆariyy Creed[9], and any Maaturiydiyy[10] is an ‘Ash^ariyy, and any ‘Ash^ariyy is a Maaturiydiyy.

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[1] Al-Junayd Al-Baghdaadiyy defined Tawhiyd as: التوحيد هو إفراد القديم من المحدث “Tawhiyd is distinguishing the Eternal from the eventual.”

[2] For this reason, we give priority to the decisive (muhkam) verses over the ambiguous (mutashaabih) verses.

[3] In the hadiyth narrated by Al-Bukhaariyy, the Prophet ﷺ said: أفضل الأعمال إيمان لا شك فيه <The best of all deeds is belief without doubt>. This clearly shows the merit of proper belief over other things. The Prophet ﷺ praised himself for being the most knowledgeable in Monotheism, as Al-Bukhaariyy narrated: أنا أعلمكم بالله وأخشاكم له <I am most knowledgeable among you about Allaah and the most fearful among you of Him.> By the Prophet ﷺ praising himself for being the best in that knowledge, the scholars deduced that it is the best knowledge, because the best of the creations ﷺ would not praise himself for anything but an important matter.

[4] Whoever does not know about the Existence of the Creator is unable to worship Him properly. It is indeed the highest and most honorable knowledge.

[5] Our reference for refuting an opponent with mental proof is from the Sunnah of our Master Muhammad ﷺ and that is what Allah ^azza wa jall taught him when he met the fat rabbi: He said, “God is my Witness! Do you find that Allah revealed in the Torah that Allah makes the fat rabbi wretched?” He said, “Yes.” The Prophet told him, “You are the fat rabbi!” Then the rabbi got angry and said, “Allah did not reveal anything to any human!” So Allah commanded the Prophet ﷺ to respond: ﴿قُلْ مَنْ أَنْزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَى نُورًا﴾ <O Muhammad, say, “Who is it that brought down the Book, that one with which came Moses as guiding light?”> He thus directly refuted him because the Torah is something, and it was revealed to a human, and that rabbi had already confessed to that; it was his true conviction that Allah revealed the Torah to Moses.

[6] Doctrine: something taught as the principles or creed of a religion.

[7] The one who learned these proofs would be able to refute both groups. There would hardly be a trick of the atheists or heretical innovators that could affect him. [Likewise, the atheists and innovators would not be able to escape the “‘ilzaam (irrefutable; unanswerable arguments)” imposed on him by the Muslim].

[8] [Unlike the philosophers], the scholars of Monotheism do not talk about Allaah, the Angels, and other matters by their mere minds; they talk about them by using the mind as a witness for the validity of what the Prophet ﷺ came with. Hence, the mind is a witness for the Religion according to our Theologians, not a basis. The truth is that sound mental reference does not conflict with what the Religion came.

[9] In fact, most scholars of this nation follow the ‘Ashˆariyy creed; the methods and guidelines that ‘Imaam Al-‘Ashˆariyy laid down for explaining the belief. Among the students of Al-Ash^ariyy is Al-Baahiliyy, shaykh of Ibn Fuwrak who collected the statements of Al-‘Ash^ariyy from a number of chains, and compiled Maqaalaat Al-‘Ashˆariyy. [Those who reject the ‘Imaam are the corrupt people who imply that the greatest of scholars are misguided], like Al-Bayhaqiyy, Ad-Daaraqutniyy, Ash-Shiyraaziyy, Al-Ghazaaliyy, Ar-Rifaaˆiyy, Judge ^Iyaad, An-Nawawiyy, Ar-Raaziyy, Al-Qurtubiyy, Ibn Daqiyq-i-l-^Iyd, As-Subkiyy, Al-^Alaa’iyy, Al-^Iraaqiyy, Ibn Hajar Al-^Asqalaaniyy, Az-Zabiydiyy, and ‘Ahmad Ibn Zayniyy Dahlaan, just to name a few. Among what substantiates their guidance is the authentic hadiyth narrated by ‘Ahmad and Al-Haakim: [لَتُفْتَحَنَّ الْقُسْطَنْطِينِيَّةُ فَلَنِعْمَ الْأَمِيرُ أَمِيرُهَا وَلَنِعْمَ الْجَيْشُ ذَلِكَ الْجَيْشُ] “By God! Indeed, Constantinople will surely be conquered, and what a good leader is the leader [of that army], and what a good army is that army!” This city was opened 800 years later by Sultan Muhammad Al-Faatih who was a Sunniyy Muslim following the Maaturidiyy creed. Had this leader been a deviant man, the Prophet would not have praised him. Some cited the Prophet ﷺ putting his honorable hand on ‘Abuw Muwsaa’s shoulder and saying to him: “Say, ‘Laa hawla wa laa quwwata wa illaa billaah.” So he said, “Laa hawla wa laa quwwata illaa billaah (there is no power to obey, no ability to avoid sin, except by Allaah).” Then the Prophet ﷺsaid, “You have been given a kanz (treasure trove) among the treasures of Paradise.” The People of Knowledge said that the ‘kanz (treasure trove)’ is what remains after the death of its owner, so this is a signal to what would come from Abuw Muwsaa’s loins: ‘Imaam ‘Abu-l-Hasan. They said this came true because it was he who fended off the misguided factions from discreditting this (aforementioned) statement. The Destiny Deniers say, “My turning from sin to obedience is by me.” The deniers of created volition say, “You confirm volition for the slave, because although you said, ‘Laa hawla wa laa quwwata (There is no power),’ you followed that by saying ‘illaa billaah (except by Allaah),’ and in that there is confirmation of power for the slave, and I do not believe in that!” Therefore, no one verified this statement by its proper meaning and defended it with evidence but ‘Abu-l-Hasan, and whoever believes in ‘acquisition’ is neither a destiny denier, nor a denier of created volition. In his treatise to Al-^Amiyd, Al-Bayhaqiyy dedicated a chapter praising Al-‘Ash^ariyy and clarifying his belief; that among the different factions, his creed is the creed of ‘Ahlu-s-Sunnah. ‘Abu-l-Hasan was within the Arabian lands, from Baghdaad.

[10] The other great ‘imaam was ‘Abuw Mansuwr Al-Maaturiydiyy Al-Hanafiyy. He was outside the Arabian lands, in Samarqand. Most Hanafiyys are Maaturiydiyyah. [Our Shaykh has considered some of the terminology of the Maaturiydiyyah stronger in evidence and hence taken by their saying in those cases, as will come if Allaah willed, because he is not a man of partisanship (taˆassub), he is a man of evidence].