Review of Book: Methodology of the Quran to Carry Dawah by Sheikh Hafez Saleh

In this concise work, Sheikh Haafidh Saleh (r) defines what the Qur�an is in Islam and the angles that past �ulemaa viewed it from, whether from the perspective of balaaghah, fiqh, theology, etc. Due to the presence/living under the Islamic state in the past, it was irrelevant for these �ulemaa to view the Makki suwar and phase of the seerah from the legislative manner of establishing a state. This would have merely been theoretical in previous centuries, which is why it is rare to find reference to the Quranic methodology and blueprint for societal change today. As our current reality exhibits, this has now shifted from being theory to becoming a necessity.

Before explaining the Quranic methodology, the sheikh explains some of the details with regards as to why different opinions may exist amongst Muslims e.g. some texts may carry more than one meaning. Another important subject within this is when he defines the valid scope of difference of opinion in Islam and gives examples for the fact that there is no differing on qati� (definite) matters.

It is imperative to highlight that the seerah itself is understood by way of the Qur�an, according to the asbaab al-nuzul (circumstances of revelation) and order of the revelation of the suwar (chapters). The sheikh focuses on the Makki suwar, as they formed the methodology of societal change for the establishment of a state. According to his research, 86 suwar were revealed in the Makki phase of the life of the Prophet (?) and 28 in the Madani phase. 

These 86 suwar contain the following subject matters:

� the basis of the Islamic �aqeedah 

� the intellectual struggle with other/kufr thoughts

� the political struggle with the leaders of society

� exposing and opposing the corrupt societal relationships and customs

� building the Islamic personality and 

� stories/parables to make firm the hearts of the Muslims when enduring hardship in the path of the da�wah

The ayaat pertaining to these matters is given, with further examples and clarification of the details e.g. the evidences for the articles of imaan.

As commanded in these suwar, the Prophet (?) undertook both the intellectual and political struggles with society and the ruling elite. The �aqaa�id (beliefs) of the mushrikeen, yahood and nasaara are refuted and the Qurayshi rulers attacked, in the battle between haqq and baatil. If we look at the first surah to be revealed, today some may quote the first ayah of Surah al �Alaq to highlight the importance of reading/gaining knowledge, but do not mention the latter part of the surah where the command to not follow Abu Jahl is present. Similarly, the next few suwar to be revealed further defined the Islamic thoughts, exposed the corrupt relationships/customs in society and also attacked both Abu Lahab and al Waleed ibn al Mugheerah. The sheikh also clarifies the Islamic stance of possessing political awareness of the local/regional and international situations, which was the circumstance of revelation of Surah al Rum.

This is the profound way that we should comprehend and learn the Qur�an, and it is what we should all be characterised with. Understanding it from the angle of the Prophet� (?)�s da�wah is of utmost importance today, as he (?) was the vessel for revelation. 

I cannot recommend this book enough, as it puts the Qur�an and seerah into the true context of the battle between imaan and kufr. The Sahabah drank from the fountain of Islam alone, which allowed them as a collective to become true statesmen, conveying Islam to the rest of mankind under the flag of the shahaadah. May Allah (swt) allow us to become true carriers of the da�wah like them, and unite us with them in Jannah. 

(For those who are interested, this book is available to purchase on www.maktabaislamia.com and on Amazon)

Book: Sharh (commentary & Explanation) of the book Mafaheem Hizb Ut Tahrir in English now available in print.

Since the middle of the twelfth century A.H (eighteenth century AD.) the Islamic world has rapidly declining from the level it should be and has sunk horribly to the abyss of decline. Despite numerous attempts undertaken to revive it, or at least to halt its continued decline, no single attempt has succeeded. The Islamic world remained fumbling in a state of gloom anarchy and decline, and it still suffers the pains of such backwardness and confusion.

And in an attempt to stop the decline and revive the Islamic Ummah many movement arose to halt this decline and this was because these groups did not address the basis due to which the Islamic ummah was declining and how it could be revived.

The book Mafaheem Hizb Ut Tahrir by the eminent Jurist, Thinker and statesman, Sheikh Taqiuddin An Nabhani is a deep and unbiased research into the conceptual reasons of the failure of the Islamic movements that arose in the past 2 centuries. This book mainly was written with the objective to clarify the key thoughts and concepts which the Ummah was confused in and therefore had been unable to stop the decline in the Islamic Ummah. 

Alhamdulillah the Translation of the Sharh (Explanation & Commentary) of this book by Shekh Hafez Saleh (one of the early pioneers of the Da'wa) is now available in print in English. You can check the book out on MaktabaIslamia. 

New books published by MaktabaIslamia

The book Mafaheem Hizb Ut Tahrir was authored by the eminent Jurist, Thinker and statesman, Sheikh Taqiuddin An Nabhani and it is a deep and unbiased research into the conceptual reasons of the failure of the Islamic movements that arose in the past 2 centuries. This book mainly was written with the objective to clarify the key thoughts and concepts which the Ummah was confused in and therefore was not unable to stop the path of decline it had taken. 

MaktabaIslamia has just published the much awaited English translation of the Commentary & Explanation of Mafaheem Hizb Ut Tahrir by Sheikh Hafez saleh. You can check the book on the following link Commentary & Explanation of the Book Mafaheem.

The other books that Maktaba has published are

• As-Sababiyah (Causality) by Abdul Kareem Ash-Shaami
• The building of the Islamic Nafsiya and how to develop it by Bilal Fathi Saleem
• Taghyeer (change) - The inevitability of the Khilafah by Mahmoud AbdulKareem Hasan
• The Shariah methodology for the resumption of the Islamic way of life by Muhammad Hussein Abdullah 
• Khabar al Waahid Does not establish 'Ilm and it is not taken in Aqaid by Mohammad Shuwaiky
• The woman's cry for Khilafah by Dr Nazreen Nawaz
• An-Nahdah (Revival) by Sheikh Hafez Saleh
• Methodology of the Quran Al Kareem for the Daw'ah by Sheikh Hafez Saleh
• The Muslim's handbook to understanding China by Istinarah Press

The Muslim's handbook to understanding China is the first book from the 'The Muslim Ideologue's Companion' series published by Istinarah Press . The series is a part of an effort to address the need to have a handy guide to understand various Intellectual, Economic, Legislative & Political issues from an Islamic ideological perspective. The book on China is the First in the series and mainly consists of Q&A by Shekh Ata bin Khaleel abu Rashta on the subject. 

Check all the new books from Maktaba here.
 

History of the �Ilm of Usool ul-Fiqh

 

1) Allah (swt) sent the Messenger Muhammad (saw) with Islam to mankind in its entirety. So he began with the Arabs whilst the Qur�an Al-Kareem had been revealed in their language. Its revelation came in the age when the Arabic language was at is ripest and indeed in the golden age of this language. This was at a time when the Arab tribes had established special arts markets so that they could present their poetry and compete with one another in respect to their skills and prowess.

The Arabs understood the Qur�an and the Hadith because the language which the Ayaatand Ahadith came in represented a natural talent, trait and inborn disposition which they were endowed with. They could fully take in the meanings of its worded expressions and understood its styles. Consequently, each of them would take the Hukm Shar�i that he required without difficulty.

The situation of the Muslims then continued like that in the era of the Sahabah (ra) and the Taabi�een until the beginning of the second Hijri century.

2) After that, the Islamic State had expanded and many other nations had entered into Islam like the Romans, the Persians, Hindus and Berbers. The Arabs then mixed with them in terms of where they resided and in respect to their speech. As a result, the Arabic tongue weakened due to the insertion of expressions, colloquialisms and styles of a non-Arabic origin. This led to the weakening of the understanding of the Shari�ah texts amongst the majority of the Arabs. As a result, they became in need of linguistic controls and principles in order to understand the Ayaat and the Ahadith as the first Muslims had understood them. The scholars responded and made efforts to put down and provide a Minhaaj (methodology) to explain the manner of how to deduce the practical Ahkam Shari�ah through the Kitab and the Sunnah.

3) From the host of these linguistic and Shar�i principles and controls (Dawaabit) the �Ilm of Usool ul-Fiqh was formed and the beginning of this �Ilmwas in the second Hijri century.

4) The first to gather together some of the principles of this �Ilm within a book was Al-Imaam Abu Yusuf (rh) the companion of Al-Imaan Abu Haneefah (rh) as was mentioned by Ibn un-Nadeem in his book �Al-Fihrist�. However, this book written by Abu Yousuf did not reach us.

The Shee�ahhave said that the first to put the subject of Usool ul-Fiqh into writing was Al-Imaam Ja�far Muhammad Al-Baaqir however this statement has not been supported by evidence.

The �Ulamabefore Shafi� used to speak about the issues of Usool ul-Fiqh, make deductions and objections however they did not have a complete methodology that was put down on paper that could be referred back to.

5) The first book that reached us in the subject area of Usool ul-Fiqh was �Ar-Risaalah� of Al-Imaam Muhammad Bin Idrees Shafi� (rh) who passed away in the year 204 after Hijrah. He discussed the Adillah Al-Ijmaaliyyah in an ordered and organised manner; the Kitab, the Sunnah, Qiyas and Ijmaa�. And he also dealt with the linguistic principles and how to use them to deduce the Ahkam Shari�ah

Therefore, the �Ilm of Usool ul-Fiqh that Shafi� provided represented a disciplined yardstick to know the correct opinions from the incorrect ones and a precise measure to know what is from the Shar�a and what is not from the Shar�a.

Shafi� restricted himself to this Minhaaj (methodology) in his Istinbat(deduction) of the Ahkam Shari�ah and based his Madh�hab, known as the Shaafi�iy Madh�hab in Fiqh, upon it which was recorded in his book �Al-Umm�.

In his �Muqaddamah� when discussing the �Ilm of Usool ul-Fiqh Ibn Khaldoon said: �The first who wrote in it was Shafi�, may Allah be pleased with him. He dictated in it (the subject area) in his famous �Risaalah� and in this he spoke about the commands and forbiddances, the Bayaan, the Khabar, An-Naskh(abrogation) and the Hukm of the �Illah that has come in the text in respect to Qiyas...� (Al-Muqaddamah p455).

In his �Risaalah� Shafi� ordered (graded) the levels of the Adillah Al-Ijmaaliyyah and placed them in their positions: �We judge (or pass verdict) in accordance to the Kitab and the Sunnah upon which a consensus has been formed, in which there is no difference and its position is essential, because it is not Halaal to resort to Qiyas whilst the Khabar (i.e. Sunnah) is present�  (Historical study of Fiqh and its Usool� Dr. Mustafa Sa�eed p181 Vol 1)

The �Ilm of Usool ul-Fiqhafter Shafi�

Shafi� founded the �Ilm of Usool ul-Fiqh and this was received (well) by the �Ulama and Fuqahaa, who followed him, through examination and study. So they added to it and revised a number of issues within it until it became an �Ilm that was coherent, clear and distinguished in its features, due to the firm foundation that Al-Imaam Shafi� laid down solidly for this noble knowledge.

Shafi� did not reach the point of completion in respect to Usool ul-Fiqh and so others came to complete the building that he had begun. There were from amongst them those who followed him providing explanation and elaboration, there were also those who came adding new principles whilst others came critiquing and disagreeing with him in respect to some of the Qawa�id (principles).

These areas of study after Ash-Shafi�iy were restricted to specific subjects in Usool ul-Fiqh and they did not deal with Usool ul-Fiqh as a whole. They were restricted to subjects in respect to explanation, addition and disagreement.

The most prominent explanations (Shurooh) of Shafi��s Risaalah in Usool ul-Fiqhwere:

1) The Sharh(explanation) of Abu Bakr Muhammad As-Seerfiy who passed away in the year 330 AH and it was called: �Dalaa�il Al-I�laam�.

2) The Sharhof Muhammad Al-Qaffaal Ash-Shaashii who passed away in the year 365 AH.

3) The Sharhof Abu Muhammad Abdullah ibn Yousuf Al-Juwainiy who passed away in the year 438 AH.

From the earliest of those who wrote in Masaa�il (issues) of Usool ul-Fiqh after Shafi� were:

1) Al-Imaam Ahmad Bin Hanbal in his book: �Taa�at Ar-Rasool�, the book: �An-NaasikhWa-l-Mansookh� and the book: �Al-�Ilal�.

2) Daawud Azh-Zhaahiriy in the book: �Ibtaal Al-Qiyas� and the book: �Al-Khusoos Wa-l-�Umoom� amongst others. Most of what he wrote was a critique of the Usool of Shafi�.

3) Muhammad At-Tirmidhi who passed away in the year 255 in the book: �Ithbaat Al-�Ilal Ash-Shari�ah�.

Most of these books were lost and it is clear to us from their headings and titles that they were restricted to dealing with issues of disagreement or difference; either in support of Shafi� and as a rebuttal to those who disagreed with him, or they were to establish the Madh�hab of the writer and as a rebuttal in opposition to the Madh�hab of Shafi�.

The difference between Usool ul-Fiqh and Fiqh

1) Usool ul-Fiqh, as we have mentioned, represents the principles (Qawa�id) that the Mujtahid follows in the Istinbat (extraction) of the practical Shari�ah rulings from their detailed evidences like the Qaa�idah(principle):

�Working with two evidences is better (more proper) than neglecting one of them�.

This is whilst Fiqh is the �Ilm (knowledge) of the practical Ahkam Shari�ah taken from its detailed evidences like: Khamr is Haraam, Al-Jihaadis Fard. Tahaarah is a Shart (condition) from the conditions of the validity of the Salaah and like Haid (menses) is A Maani�(prevention) for the performance of the Salaah.

2) Usool ul-Fiqh includes studies in relation to the language and its principles because these principles are necessary for Ijtihad. This is like: The studies about the Haqeeqah (literal) and Majaaz (metaphorical), the meanings of the Huroof Al-Jarr (prepositions), the Huroof Ash-Shart, and the general Alfaazh (expressions) amongst other matters.

This is whilst Fiqh is restricted to the explanation of the Hukm Shar�ithat is a requirement of the Mukallaf like: The Salaah is Fard, �Umrah is Sunnah (Mandoob) and Riba is Haraam.

3) Usool ul-Fiqh examines the Ijmaaliy Shar�i Daleel like the Qur�an, Sunnah, Qiyas and Ijmaa� in respect to establishing that it has come from Allah and then it examines what came within it in terms of principles and forms like: The Khusoos and the �Umoom (specific and general), the Mutlaq and the Muqayyad (unrestricted and restricted), Al-Mujmal (general/un-detailed) and Al-Bayaan(explanation) and An-Naskh (abrogation).

This is whilst Fiqh examines the Daleel Al-Juz�iy (partial evidence) that guides to or indicates a specific Hukm for a matter or an action for the purpose of the Mukallaf abiding by it. So for example it will examine the Ayah:

??????????? ?????????????? ???????? ????? ???????????????? ????????

�And fight against the disbelievers collectively as they fight against you collectively�

  [TMQ At-Taubah 36]

And the Ayah:

????????? ???????? ????????? ????????? ????????

�And Allah has made trade Halaal and made Riba (usury) Haraam�  [TMQ Al-Baqarah 275]

And the Hadith:

�If two Khalifahs are given the Bai�ah then kill the latter of the two�  [Muslim]

And the Ijmaa As-Sahabah (ra) in respect to delaying the burial of the Messenger of Allah (saw) until after they had pledged allegiance to a Khalifah from amongst them.

That is done in order for the Hukm As-Shar�i to be taken from each Daleel(evidence).

4) The aim of Usool ul-Fiqh is the application of its principles upon the detailed evidences to arrive to the manner of how the practical Ahkam Shari�ah are extracted.

This is whilst the aim of Fiqh is to explain and apply the Ahkam Shari�ahupon the actions of the people and their speech and it is to make every Mukallafaware of the commands of Allah (swt) and what He has forbidden, so that the Mukallafcan adhere to it in his actions. 

The Objective of Usool ul-Fiqh

Usool ul-Fiqh has two main objectives:

1) To verify that the Adillah Al-Ijmaaliyah are definitely (Qat�an) from the Wahi(divinely inspired revelation). This means that is essential for these Adillah(evidences) like the Qur�an, Ijmaa� and others to be definitely proven to be from Allah. This is because Allah (swt) says:

????? ?????? ??? ?????? ???? ???? ??????

�And do not pursue that of which you have no knowledge�      [TMQ Al-Israa 36]

And He (swt) says:

????? ???????? ??? ??????? ???? ???????? ???????

�Verily speculation does not avail anything against the truth�   [TMQ Younus 36]

Therefore, the (Asl) (foundation) which is built upon must be definite in respect to proving that it is from Allah. This is because if it is not definite (Zhanni) then the possibility of difference can occur in respect to whether it is from Allah or not? And for the Masdar (source) to be considered as a Hujjah(valid proof) then it is necessary for the Daleel Al-Qat�iy (definite evidence) which is the �Burhaan Al-Qaat�i� (decisive proof) to establish its consideration as a Hujjah. This is so that the Muslim is convinced and assured that what he is undertaking in terms of actions are in line with the commands of Allah and what He (swt) has forbidden.

2) The application of the Qawa�id of Usool ul-Fiqh upon the detailed Shari�ahevidences like the Ayaat, the Ahadith and others is for the purpose of arriving at the practical Ahkam Shari�ah that bind the Muslims in their lives so that they adhere to them when undertaking actions. This objective is of the most noble of objectives and that is because Allah (swt) created the human and revealed the Shari�ah to him so that he abides by its Ahkam in his life of the Dunyaa. He will then be held to account upon that on the Day of Judgement where it will either be Jannah(paradise) or the Naar (fire).

Allah (swt) said:

????? ???????? ???????? ?????????? ?????? ?????????????

�And I did not create the Jinn and the human being except to worship Me�                           [TMQ Adh-Dhaariyaat 56]

And He (swt) said:

????? ???????? ????????? ??????? ??????? ?????? ??? ????? ???????? ????????? ??????? ?????? ??????

�So whoever does an atom�s weight of good will see it and whoever does an atom�s weight of bad (evil) shall see it�   [TMQ Az-Zalzalah 7-8]

The following is a practical example in respect to the manner of how to apply the Qawa�id(principles) of Usool ul-Fiqh upon the detailed Shari�ahevidences, in order to deduce or extract a practical Shar�i Hukm(ruling):

Allah (swt) states:

??????????? ????????????? ??????? ??????????? ?????????? ????????????? ?????????????? ?????????? ???????? ?????????

�And those who are taken in death among you and leave wives behind - they, [the wives, shall] wait four months and ten [days]�   [TMQ Al-Baqarah 234]

And Allah (swt) said:

?????????? ???????????? ??????????? ??? ???????? ???????????

�And for those who are pregnant, their term is until they give birth� [TMQ At-Talaaq 6]

1) If we were to take the Qaa�idah (principle) from the Qawa�id of Usool: �The later Nass (text) abrogates the former Nass (text)� then the Ayah from Surah At-Talaaq would be abrogating the Ayah from Surah Al-Baqarah because it was revealed after it. The period of waiting (�Iddah) of the pregnant woman whose husband had died would be completed by her giving birth in accordance to the Qawl of Allah (swt):

?????????? ???????????? ??????????? ??? ???????? ???????????

�And for those who are pregnant, their term is until they give birth�  [TMQ At-Talaaq 6]

2) There are scholars of Usool who say that the Naskh (abrogation) requires another Daleel that indicates the abrogation of an Ayahby another, in addition to the issue of one being advanced and the other being delayed (i.e. in terms of the time of revelation). These scholars combined these two Daleels that appeared to be contradictory and said:

The one whose husband dies whilst she is pregnant could perceive a contradiction in respect to the length of time of her �Iddah (waiting period) and particularly if she was to give birth after her husband�s passing in less than four months and ten days. As such they presented the following solution:

It is possible to reconcile between the two evidences in the following way. The pregnant woman whose husband has passed away waits for the longer of the two time periods. If she gives birth before four months and ten days from the date of his death, then she waits until the four months and ten days is completed. And if that time comes to an end before she has given birth then she waits until she has given birth.

And this Tawfeeq (reconciliation) between the two evidences represents an application of the Qaa�idah (principle) in Usool ul-Fiqh that states: �Working with the two evidences is better (or more appropriate) than neglecting one of them�.

Adapted from the Book AlWaadih Fee Usul Al Fiqh by Shekh Muhammad Hussein

New Book: Emergence of Light from Masjid Al Aqsa, Launch of Hizb ut-Tahrir's march

Sheikh Taleb Awadallah from Palestine is one of the early activists in Hizb ut-Tahrir, He has been witness to the establishment and growth of the largest Islamic Political party in the world having been with the Party for over 50 years. 

A couple of years ago in a series of over 20 chapters he wrote the history of Hizb ut-Tahrir. He discusses about the various challenges Hizb ut-Tahrir faced and how it dealt with them and how Hizb ut-Tahrir grew over the period of time to spread to over 50 countries globally. The book is aptly titled, The Beloved of Allah, Emergence of Light from Masjid Al Aqsa , Launch of Hizb ut-Tahrir's march. 

MaktabaIslamia recently published the English Translation of this book. The book is available for sale through Maktaba's website - Emergence of Light from AlAqsa.

Alternatively the book is also available through the following links on Amazon.com & Amazon.co.uk