The Sources of Shariah - ملتقى الشفاء الإسلامي
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تاريخ التسجيل: Feb 2019
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افتراضي The Sources of Shariah

The Sources of Shariah

Khurram Murad


How do we know the Shari'ah, the will of God? There are four sources: (I) the Qur'an, (2) the Sunnah of the Prophet Muhammad (may Allah bless him), (3) ijma, and (4) Ijtihad.
(I) The Qur'an
The principal source of the Shari'ah could only be the word of God revealed to the Prophet Muhammad.
These revelations are compiled in the Qur'an which-and nobody disputes this-has come down to us word for word as it was conveyed by the Prophet.
Both the meaning and words of the Qur'an are God's, as it clearly states in different ways in various places.
It extensively uses the word 'sending down' in preference to any other word to describe the process of revelation.
The very first revelation was: 'Read'. The Prophet always clearly indicated when he was using his own words and when he was using words he had received.
The Qur'an's main emphasis is unquestionably on faith and the moral conduct of men and nations; but it does lay down, both explicitly and implicitly, though with brevity, the principles, broad outlines and necessary rules and regulations which are essential for the formation of the community of Islam. For one cannot be realised without the other; the trust of the Shari'ah cannot be fulfilled without the presence of moral fibre of the highest quality.
The argument that, because the prime concern of the Qur'an is moral, its legislative element cannot be meant to be literally eternal, can only hold good if the Qur'an itself says so. But it does not. Nor does it in any way even suggest a different status for one part as against the other.
There is absolutely no Qur'anic argument or injunction that 'to pray' is an eternal imperative, while 'to cut off the hand of a thief' or the permission for polygamy are valid only at certain times and under certain circumstances. One can only say, in the ******** of the Qur'an: “Have you a Book wherein you have read (this)” (Surat al-Qalam: 37). If so, then: “Bring me any Book (revealed) before this, or evidence from knowledge” (Surat al-Ahqaf: 4).
(2) The Sunnah
The Prophet himself was not a mere postman who delivered the Book of God and then disappeared. Acting under divine guidance, he not only delivered the message, but launched a movement.
He changed men and society; founded a community; established a state; and spent every moment of his prophethood in guiding, directing and leading his followers.
His life example of living by God's guidance, consisting of whatever he did or said or approved, is the Sunnah, the second basic source of the Shari'ah. The authority of the Sunnah is firmly rooted in the Qur'an and in the historically continuous consensus of the Muslim Ummah.
The explicit statements in the Qur'an in this respect are many. ‘Every Prophet was sent to be obeyed’ (Surat al-Nisa':64). ‘The Prophet Muhammad is the last and perfect model (al-Ahzab 33: 21, 40). To obey him is to obey God’ (Surat al-Nisa': 80). ‘God and the Prophet are frequently coupled together, especially where obedience is enjoined, but the imperative 'obey' is also used separately for God and for His Prophet’ (Surat al-Nisa': 59). ‘To follow and obey the Prophet is the only way one can love his God and be loved by Him and have one's sins forgiven’ (Surat Ale-'Imran: 31-32). ‘All matters which cause differences or disputes are to be referred to God and His Prophet as the final authority’ (Surat al-Nisa': 59). ‘No one can be truly a believer unless he accepts the Prophet as the final arbiter in all affairs and submits to his decisions, willingly and free from all misgivings’ (Surat al-Nisa': 65). The Prophet has the authority to permit and prohibit (Surat al-A'raf: 157). And, finally, ‘whatever the Prophet gives must be taken; whatever he forbids must be eschewed’ (Surat al-Hashr: 7).
The historically continuous consensus and practice of the Ummah dates back to the moment when Abu Bakr, the first Caliph, assumed office and, in his inaugural address, explicitly accepted 'God and (the example of) His Prophet as deserving obedience and binding upon him'.
There is also ample evidence that the first community of Islam invariably looked to the Sunnah for guidance in every sphere of life. Indeed, ever since that time the entire Ummah has almost always been agreed on the Sunnah as the second source of the Shari'ah: the very few isolated voices that have been raised in disagreement from time to time have never enjoyed support.
The Sunnah is mostly recorded in books of ahadith (sayings or Traditions). Initially, mainly because people were concerned that the reports of what the Prophet said or did or approved would get confused with the actual text of the Qur'an, they were not recorded on a large scale; many compilations were, however, written down privately by individuals, of which authentic evidence exists.
As those who had known the Prophet began to die, the need to compile his life example became pressing, and tremendous efforts were made to do so. By the middle of the third century the first comprehensive source books, those now in use, were completed by Bukhari (d. 256/870) and Muslim (d. 261/875). More followed and are still extant.
Bukhari lists 2,762 Traditions and Muslim 4,000 Traditions, without taking into account repetitions.
That some reports were forged by various political and theological factions was inevitable: the authority of the Sunnah was so widely accepted that to fabricate their own Traditions was the only course open to the unscrupulous to project their own opinions.
But, first, fabrication itself constitutes strong evidence that the Sunnah was accepted as binding from the very earliest times; why otherwise bother to fabricate it? Second, the existence of historical records of forgery also proves that the problem was recognised and tackled as soon as it arose.
Finally, and most importantly, to argue, as some have argued, that all the scholars of the Ummah for the first two hundred years of Islam were engaged in a carefully co-ordinated plot to do nothing but fabricate ahadith and put into the mouth of the Prophet their own opinions, is untenable. Such fabrication would have required a stupendous, superbly organised effort of a scope beyond even perhaps the most sophisticated means of communication available today.
It is, too, difficult to believe that a single individual like Shafi'i, two centuries after the Prophet, when Muslims had spread far and wide, could force all the scholars and the entire Ummah against their will to accept the Sunnah as the source of the Shari'ah.
(3) Ijma' (Consensus)
The consensus of the Ummah in understanding, interpreting and applying the teachings of the Qur'an and the Sunnah forms the third basic source of the Shari'ah. This can be the only natural, feasible and wise course to determine the Shari'ah.
Any consensus which has a historical continuity from the days of the four Caliphs and the Companions of the Prophet is accepted to be binding.
Any other consensus serves as a strong precedent but one which is nonetheless replaceable by another consensus.
Ijma' (within the limits set by the Qur'an and the Sunnah) provides a mechanism for the Ummah to undertake legislation collectively on issues and problems it may face in an ever-changing world, and even venture fresh thinking on past interpretations.
The Shi'as would prefer to look to Imams and mujtahids to meet this need.
But the acceptance of any particular Imam or mujtahid will finally also depend on the acceptance and consensus of the followers.
There are no divine signs to support any particular person; and the differences have been many among the Shi'as as to who really was the Imam.
(4) Ijtihad
The exercise of reason and judgement to determine the Shari'ah is called Ijtihad. It subsumes various categories of endeavour such as opinion (ra'y), analogy (qiyas), equity (istihsan), and public good (istisah) and so on. Ijtihad is a precursor to ijma' and has to be exercised within the framework provided by the Qur'an and the Sunnah.
It is a key element in ensuring the dynamism of the Shari'ah, but it is often misunderstood, misrepresented and even misused. We shall have more to say about it later.

__________________
سُئل الإمام الداراني رحمه الله
ما أعظم عمل يتقرّب به العبد إلى الله؟
فبكى رحمه الله ثم قال :
أن ينظر الله إلى قلبك فيرى أنك لا تريد من الدنيا والآخرة إلا هو
سبحـــــــــــــــانه و تعـــــــــــالى.

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