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Aspects of Islam
It is well known and accepted by all Muslims that the basic sources
of Islam are the Qur'an and Sunnah. A detailed study of these texts
reveals two main aspects of Islam:
1) Aqeedah: Issues related to the Aqeedah or Iman, such as
believing in the Day of Judgement, the existence of angels, the
finality of the prophethood of Muhammad (saaw), etc.
2) Hukm Shariah(actions) :Issues related to actions (Amaal),
such as prayer, fasting, ruling, marriage, etc
What is Aqeedah
The meaning of faith, is the decisive belief
which agrees with reality and which is obtained through evidence.
The decisive belief is that which has no doubt whatsoever, and no
uncertainty.
It cannot contradict with reality. Belief must be obtained through
evidences otherwise it would not be decisive. The evidences for
belief can be either intellectual or transformative. The
intellectual evidence is sensed, it agrees with the mind and
reality. An example of this is the intellectual belief in Allah.
Allah instructs in the Qur'an:
''Verily in the creation of the heavens and
earth, the differing night and day, the floating ships in the sea
bringing benefit to people, and what water Allah sends down from the
sky bringing life to earth after drought. And creating all kinds of
animals. The directing of winds and the clouds between the sky and
earth are all signs for those who have intellect.'' [
2:164]
Allah is directing us to use our intellect in studying His signs,
these all lead us to the irrefutable fact that all of life is
created.
A transformative evidence is that which cannot be
proven through the senses. An example of this is the belief in
Angels, which we cannot see. The mind cannot be used to prove the
existence of Angels, but the intellect can establish a definite
belief in the existence of Allah (Subhanahu wa ta'ala) and we can
definitely prove that the Qur'an is the word of Allah, and has been
completely protected, therefore anything the Qur'an decisively tells
us is a transformative evidence which we can believe in completely.
''And when we said to the
angels prostrate to Adam and they so did.'' [ 20:116].
When one's complete and decisive belief conforms
with the intellectual approval of the mind, one is said to have
belief (Aqeeda). The Islamic Aqeeda is the belief in Allah, His
Angels, His holy books, His messengers, the Last Day, and fate and
destiny, the good and bad of which are decided by Allah (Subhanahu
wa ta'ala).
Hukm Sharia
There is a difference between the creed (Aqeeda)
and divine law. The divine law (Hukm Shari'a) is defined as the
speech of the legislator covering the action of individuals. All
actions including: buying, selling, prayers, punishments,
government, ruling and so on are all covered in Islam. Whereas the
belief (creed) is taken through definite evidence which confirm that
the source of all laws is true and complete i.e. belief that Allah
exists and that from His book and Messenger we derive all of our
laws. As the belief is the base for all actions and worships it is
critical that the beliefs are 100% confirmed within us all, and that
they are the most necessary ingredients in the Deen (total way of
life).It is also permitted for the follower to switch from the
opinion of one scholar to another - according to the strength of
evidence. This, however, in not permitted in matters of belief (Aqeeda)
because Aqeedah is established through definite evidence.However
there are many ayats related to Hukm Shariah with non-definite
meanings.For example
''And if you touch(lamastum)
women,'' [ 5:6]
Imam Shafi used this ayah to show that touching a woman breaks the
wulu. Shafi derived this hukm from the ayah based on
his understanding and the extent of his knowledge. And according to
Shafi, this understanding is correct with the possibility of being
incorrect. Abu Hanifa uses the same ayah to indicate that
lamastum refers to sexual intercourse. According to Abu Hanifa's
understanding and the extent of his knowledge, the ayah indicates
this hukm, and to Abu Hanifa, this understanding is correct with the
possibility that it is wrong. The ayah did not establish the
existence of something in a conclusive manner. Instead, each
mujtahid would use the ayah to illustrate that the hukm which he
understands related to the issue at hand is DERIVED from the ayah.
As a result, each mujtahid(scholar) considers his opinion as correct with the
possibility of being wrong and considers the opinions of the other
scholars related to the same issue as wrong with the possibility of
being correct.Therefore there are different schools of thoughts such
as Shafi,Hanafi,Maliki.The existence of many opinions derived from
the one basis(Quran & Sunnah) is not a harm.
However nowadays differences such as this results
in
certain Muslims, through an emotional mindset, passing Takfir (a
call of disbelief) on others on the slightest difference of opinion.
Justifications are used which are wildly inaccurate. some of them
base it on certain hadith that the Ummah will be divided into 73
sects(firqah).
Meaning of Firqah
The Messenger (SalAllahu alaihi wasallam) said;
''The Jews were divided among themselves
into seventy one or seventy two sects(firqah), 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;
‘The People of the Two Scriptures divided
into seventy-two sects(Firqah).
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;
''Seventy two in hell fire and one in the
Jannah: that is the 'Jamaah.''
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;
''Nor should the Believers all go forth
together: if a contingent (firqah) from
every expedition 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)'' [ At-Taubah: 122]
Here, the word firqah is used to mean
group or expedition.
''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!'' [
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;
''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?'' [ Al-Baqarah: 87]
And He (Subhanahu wa ta'aala) says;
''And We gave Isa the son of Maryam the
Clear signs. But they disagreed, some of them believed and some
disbelieved'' [ Al-Baqarah: 253]
b) They also disagreed on their Book. Allah the Supreme says;
''The people of the Book did not disagree
except, out of mutual jealousy, after knowledge had come to them''
[ Ale-Imran: 19]
b) They divided between themselves, calling each other kafir.
Allah the Supreme says;
''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.''
[ 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;
''And hold tight to the rope of Allah and
divide not,'' [ 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.
b) 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.''
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(scholars) 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 Mazhab, 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
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 Mazhabs?
Any disagreement which exists, is something which can be referred to
the divine texts,
''..and if you differ in anything refer it
back to Allah and His Messenger...'' [An-Nisa: 59]
On a different level, the Sunni-Shi'a issue has been an area of
great debate, since the death of Muhammed (saw). As the Sahabah (ra)
were gathering in the courtyard of saqifa Banu Sa'idah, the Shi'a
Ali (followers of Ali [ra]) were in mourning. The followers of Imam
Ali (ra) believed Imam Ali (ra) should have been the successor to
the Prophet (saw), yet it did not prevent Ali's (ra) supporters,
such Abdullah Ibn Abbas (ra) and Salman al Farsi (ra), from giving
the bayah(vote) of obedience to Abu Bakr (ra) as the first Khalifah
of Islam. Throughout Islamic history, the Shi'a have been present in
the lands of the Khilafah, but this did not prevent the expansion of
Islamic rule to new territories, or cause disunity and strife within
the Khilafah. Where fragmentation and disunity did affect the
Islamic State, it was due to the political weaknesses of the State
in some areas and the pseudo-independence of some of the walis
(governors). Thus, the Sunni-Shi'a issue is not something new or
unique, and it should not be viewed as an insurmountable problem.
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