CHAPTER 1: SOURCES OF ISLAMIC KNOWLEDGE

LEARNING OBJECTIVE:

In this topic, student will learn about all revelation to messengers and prophets, hadith and other agreed
sources of Islamic knowledge.

At the end of the chapter, students should be able to:

1. Explain the history and meaning of all scriptures

2. Comprehend the meaning of revelation and how it came to the prophet Muhammad
3. Identify the meaning of ijtihad and its impact to Islamic knowledge
Revelations and Scriptures

Purpose of revelations

1. The prove of the existence of Allah

‫ض َكا َنتَا َر ۡت ً۬قا فَفَت َ ۡقنَ ٰـ ُه َماۖ َو َج َع ۡلنَا ِمنَ ۡٱل َما ٓ ِء ُك َّل‬
َ ‫ت َو ۡٱۡل َ ۡر‬ َّ ‫أ َ َولَ ۡم َي َر ٱلَّذِينَ َكفَ ُر ٓواْ أ َ َّن ٱل‬
ِ ‫س َم ٰـ َوٲ‬
َ‫ى أَفَ ََل ي ُۡؤ ِمنُون‬
ۖ ٍ ‫ش َۡىءٍ َح‬

“Have not those who disbelieve known that the heavens and the earth were of one piece, then
We parted them, and we made every living thing of water? Will they not then believe?”
(al-Anbia’: 30)

2. Divine Law as way of life

ً۬ ‫ِل ُك ً۬ ٍل َج َع ۡلنَا ِمن ُك ۡم ِش ۡر َع ً۬ة َو ِم ۡن َه‬
ۚ‫اجا‬

“.For each We have appointed a divine law and a traced-out way…” (al-Maidah: 48)

Therefore, anybody choose other path than His guidance will have no excuse in Hereafter as
Allah says:
‫ٱَّللُ َع ِزيزا َح ِك ً۬يما‬ ُۢ ً۬ ‫ر‬
َّ َ‫ل َو َكان‬
ِۚ ‫س‬ ُّ َ‫ٱَّللِ ُح َّجةُ بَعۡ د‬
ُ ‫ٱلر‬ ِ َّ‫سَل ُّمبَش ِِرينَ َو ُمنذ ِِرينَ ِلئ َََّل َي ُكونَ ِللن‬
َّ ‫اس َعلَى‬ ُ ُّ
“Messengers of good cheer and of warning, in order that mankind might have no argument
against Allah after the messengers. Allah was ever Mighty, Wise” (al-Nisa: 165)

3. The verify the truth of the previous Messengers

ِ ِ‫ب ۡٱل ُمن‬

‫ير‬ ِ ‫ٱلزب ُِر َو ۡٱل ِكت َ ٰـ‬ ِ ‫س ً۬ل ِمن قَ ۡبلِكَ َجا ٓ ُءو بِ ۡٱلبَ ِينَ ٰـ‬
ُّ ‫ت َو‬ َ ‫فَإ ِن َكذَّبُوكَ فَقَ ۡد ُكذ‬
ُ ‫ِب ُر‬
"Then if they reject you (O Muhammad SAW), so were Messengers rejected before you, who
came with al-bayyinat (clear signs, proofs, evidences) and the Scripture and the Book of
Enlightenment."
Scriptures to Prophets
The scriptures revealed to prophets are overmuch but only a few being mentioned in al-Quran. It
becomes the creed of Islam as Muslim to believe in all these revelations.

1. Al-Quran : Prophet Muhammad

2. Injil : Jesus (Prophet Isa)
3. Zabur : David (Prophet Daud)
4. Taurat : Moses (Prophet Musa)
5. 10 Suhuf : Moses (Prophet Musa)
6. 10 Suhuf : Abraham (Prophet Ibrahim)

Other than all the above scriptures, there are 80 more scriptures sent to other Prophets as follows:

1. 50 Suhuf : Prophet Shith

2. 30 Suhuf : Prophet Idris

An Introduction to Al-Quran
‫سنَّةَ رسوله‬ َّ ‫َضلُّوا َما ت َ َم‬
َ ‫س ْكت ُ ْم بِ ِه َما ِكت‬
ُ ‫َاب هللا َو‬ ِ ‫ت ََر ْكتُ فِي ُك ْم أ َ ْم َري ِْن لَ ْن ت‬
The Prophet said: 'I have left with you something which if you will hold fast to it you will never fall into
error- a plain indication, the book of God and the practice of his prophet’’

Quran is the word of Allah as revealed to His last Prophet Mohammad, transmitted to by Jibril
transferred us through chain of narrators (tawatur), protected by Allah between the lines, recited as a
form of worship, miraculous in its words and meanings, starts by al-Fatihah and ends by al-Nas.

Names of al-Quran

Due to the high value and utmost importance of Al-Quran, Allah has given many names to this book.
Some of them as follows:
 NO NAME MEANING VERSES

“These are the Verses of the Clear Book (the ِ ‫ب ْال ُم ِب‬
‫ين‬ ِ ‫تِ ْلكَ آ َياتُ ْال ِكت َا‬
1 Al-Kitab 1

Qur'an that makes clear the legal and illegal

things, legal laws, a guidance and a blessing)”

2 Al-Quran ‘’This Qur'an guides to that which is most just and َ ‫إِ َّن َهذَا ْالقُ ْرآنَ يَ ْهدِي ِللَّتِي ه‬
‫ِي‬
right and gives glad tidings to the believers (in the 2 َْ
‫أق َو ُم‬
Oneness of Allah and His Messenger,
Muhammad SAW, etc.). who work deeds of
righteousness, that they shall have a great
reward’’

3 Kalam Allah .then grant him protection, so that he may hear

3
ِ َّ ‫فَأ َ ِج ْرهُ َحتَّى َي ْس َم َع ك َََل َم‬
‫ّللا‬
the Word of Allah (the Qur'an)..

4 Ruh And thus, We have sent to you ruhan (an ‫َو َكذَلِكَ أ َ ْو َح ْينَا ِإلَيْكَ ُروحا ِم ْن‬
Inspiration, and a Mercy) of Our Command. 4
‫أ َ ْم ِرنَا‬

5 Al-Tanzil And truly, this (the Qur'an) is a revelation from 5

َ‫ب ْال َعالَ ِمين‬
ِ ‫َو ِإنَّهُ لَتَ ْن ِزي ُل َر‬
the Lord of all creation

6 Al-Qawl And indeed, now We have conveyed the Word ‫ص ْلنَا لَ ُه ُم ْالقَ ْو َل لَعَلَّ ُه ْم‬
َّ ‫َولَقَدْ َو‬
(this Qur'an in which is the news of everything to 6
َ‫يَتَذَ َّك ُرون‬
them), in order that they may remember (or
receive admonition).

ِ ‫قُ ْل إِنَّ َما أ ُ ْنذ ُِر ُك ْم بِ ْال َوحْ ي‬

7 Al-Wahy Say "I warn you only by the revelation (from 7

Allah and not by the opinion of the religious

scholars and others).

Topic of Discussion in al-Quran (do it in pie chart)

1. Akidah (Islamic Creed)

1.1. Surah al-An’am: verse 162-163

1 Surah Yusuf: verse 1

2 Surah al-Isra’: verse 9
3 Surah al-Taubah: verse 6
4 Surah al-Syura: verse 52
5 Surah al-Syuaraa’: verse 192
6 Surah al-Qasas: verse 51
7
Surah al-Anbia’: verse 45
 1.2. Surah al-Ikhlas: verse 1-4
2. Moral discussion
2.1. Surah al-Qalam: Verse 4
2.2. Surah al-Ahzab: Verse 21
3. Daily obligation has 7 types:
3.1. Ritual obligation
3.1.1.Solah and zakat. Surah al-Baqarah: Versi 110
3.1.2.Fasting. Surah al-Baqarah: Verse 183
3.1.3.Hajj and Umrah. Surah al-Baqarah: Verse 196
3.2. Community and family
3.2.1. Surah al-Rum: Verse 21-22
3.2.2. Surah al-Fath: Verse 29
3.3. Economy and finance
3.3.1. Debt. Surah al-Baqarah: Verse 282
3.3.2. Interest. Surah al-Baqarah: verse 278-279
3.4. Criminal
3.4.1.Adultery: Surah al-Nur: Verse 2
3.4.2. Wrong accusation: Surah al-Nur: Verse 4
3.5. Court procedure
3.5.1. Surah al-Nur: Verse 6-9
3.5.2. Surah al-Maidah: Verse 89
3.6. Internal and international affairs
3.6.1. Peaceful co-existence. Surah Mumtahanah: Verse 8-9
3.6.2. Internal strength: Surah al-Anfal: verse 60-61
3.7. Constitutional reference
3.7.1. Surah al-Nisa’: Verse 59
3.7.2. Surah al-A’raf: Verse 87

Revelation of al-Quran Based on the Place Revealed

Basically, Prophet Muhammad lived in two places which is Mecca and Medina. Mecca is the place
where Prophet Muhammad was born, live during childhood and married until the age of 53. His kids
were born and most of them includes his wife Khadijah bint Khuwailid demise here. This place where
he was given the first revelation of al-Quran. This period of revelation is called the verses of Makkiah.
The nature and characteristics of Makkiah surah and verses normally as follows:

1. The revelation is before the Hijrah

2. The revelation is in Mecca (including neighbouring places like Mina, Arafah and Hudaibiah)
3. The addressees are among people of Mecca

ُ َّ‫( ” َيا أَيُّ َها الن‬O mankind)

4. The addressees are among non-believers as Allah will address by saying “‫اس‬
5. The main theme of Makkiah verses are related to Tauhid (Islamic creed), the Resurrection and
Jusdgement Day as well as the righteous conduct.
6. There are few signs signifying the characteristics of Mecca:
6.1. There are verses related to sujud al-Sajdah
6.2. There is a word ‫( ك َََّل‬nay)
6.3. Lesson from the previous nations
7. There are 82 Surahs fall under this category.
8. All Surah are Makkiah except as listed below.

Whereas Madinah is the place where Prophet Muhammad started to get into power and starts to lead
all human being through the guidance form Allah. Prophet Muhammad lives here until his demise. The
nature and characteristics of Madaniah surah and verses normally as follows:

1. The revelation is after the Hijrah even though revealed in Mecca. As an example:

ِ ْ ‫لَ ُك ُم‬
1.1. Surah al-Maidah verse 3 ‫اْلس ََْل َم دِينا‬ ِ ‫( ْاليَ ْو َم أ َ ْك َم ْلتُ لَ ُك ْم دِي َن ُك ْم َوأَتْ َم ْمتُ َعلَ ْي ُك ْم نِ ْع َمتِي َو َر‬This day,
ُ‫ضيت‬
I have perfected your religion for you, completed My Favor upon you, and have chosen for you
Islam as your religion) was revealed in Mecca during Hajj Wida’ (last Hajj)
1.2. Surah al-Nisa’ verse 58 ِ ‫ّللاَ يَأ ْ ُم ُر ُك ْم أ َ ْن ت ُ َؤدُّوا ْاۡل َ َمانَا‬
‫ت إِلَى أَ ْه ِل َها‬ َّ ‫ ( إِ َّن‬Verily! Allah commands that you
should render back the trusts to those, to whom they are due; and that when you judge
between men, you judge with justice) was revealed during Fathu Makkah (conquest of Mecca).
2. The revelation is normally in Madina (including neighbouring places like Badar and Uhud)
3. The addressees are among people of Medina
4. Normally the addressees are among believers as Allah will address by saying “ُ ‫آ َمنُوا‬ َ‫( ”يَا أَيُّ َها الَّذِين‬O
you who believe)
5. The main theme of Madaniah verses are related to:
5.1. Muslim obligations and religious responsibilities
5.2. Explanation about Munafiqun as well as ahli kitab (people of the Book)
6. There are 20 Surahs fall under this category.
7. Surahs fall under this category are as below:
7.1. Al-Baqarah
7.2. Ali-‘Imran
7.3. Al-Nisa’
7.4. Al-Maidah
7.5. Al-Anfal
7.6. Al-taubah
7.7. Al-Nur
7.8. Al-Ahzab
7.9. Muhammad
7.10. Al-Fath
7.11. Al-Hujurat
 7.12. Al-Hadid
7.13. Al-Mujadalah
7.14. Al-Hasyr
7.15. Al-Mumtahanah
7.16. Al-Jumuah
7.17. Al-Munafiqun
7.18. Al-Thalaq
7.19. Al-Tahrim
7.20. Al-Nasr

Whereas the other 12 Surahs, Muslim scholars have different point of view to determine their category;
either Makkiah or Madaniah. These Surahs are:

1. Al-fatihah
2. Al-Ra’d
3. Al-Rahman
4. Al-Saff
5. Al-Taghabun
6. Al-Muthaffifin
7. Al-Qadr
8. Al-Bayyinah
9. Al-Zalzalah
10. Al-Ikhlas
11. Al-Falaq
12. Al-Nas
The Quran And Revelation

At the end of the chapter, students should be able to explain the transmission of the Qur’an Revelation.
There are two part of Quran revelation which are memorization and oral transmission and transmission
of the written text.

NO ARGUMENT EXPLANATION Lauh al-Mahfuz

ٍ‫ فِي لَ ْوح‬.‫ بَ ْل ه َُو قُ ْرآن َم ِجيد‬Nay! This is a Glorious Qur'ân.

1 Sent down all at
once
8
ٍ‫( َمحْ فُوظ‬Inscribed) in Al-Lauh Al-Mahfûz!

NO ARGUMENT EXPLANATION
Bait Izzah
1 ‫ إِنَّا أ َ ْنزَ ْلنَاهُ فِي لَ ْيلَ ِة ْالقَد ِْر‬Verily! We have sent it (this Qur'ân) down (located in the first
in the night of Al-Qadr (Decree).9 heaven. Quran
was revealed on
Layla al-Qadr all
2 َ َ‫ إِنَّا أ َ ْنزَ ْلنَاهُ فِي لَ ْيلَ ٍة ُمب‬We sent it (this Qur'an) down on a
‫ار َك ٍة‬ at once)

blessed night (night of al-QadrI10

3 ‫ضانَ الَّذِي أ ُ ْن ِز َل فِي ِه‬

َ ‫ش ْه ُر َر َم‬ َ The month of Ramadan in which was

‫ ْالقُ ْرآ ُن‬revealed the Qur'an

11

NO ARGUMENT EXPLANATION
Prophet
Muhammad
1 ُ‫ َكذَلِكَ ِلنُث َ ِبتَ ِب ِه فُ َؤادَكَ َو َرت َّ ْلنَاه‬Thus (it is sent down in parts), that We
(brought down
‫ ت َْرتِيَل‬may strengthen your heart thereby. And piecemeal;
We have revealed it to you gradually, in according to
events and
stages.12 circumstances
for 23 years- 13
2 ِ َّ‫ َوقُ ْرآنا فَ َر ْقنَاهُ ِلت َ ْق َرأ َهُ َعلَى الن‬And Quran which We have divided (into
‫اس‬ years in Mecca
and 10 years in
‫ث َون ََّز ْلنَاهُ تَ ْن ِزيَل‬ ٍ ‫ َع َلى ُم ْك‬parts), in order that you might recite it to Medina)
men at intervals. And We have revealed
it by stages.13

8 Surah al-Buruj: Verse 21-22

9
Surah al-Qadr: Verse 1
10
Surah al-Dukhan: Verse 3
11
Surah al-Baqarah: Verse 185
12
Surah al-Furqan: Verse 32
13
Surah al-Isra’: Verse 106
The Wisdom of the revelation of Al-Quran in piecemeal:

1. To strengthen the heart of Prophet and companion during in facing the pressure by non-believers
2. The challenge the facts by the non-believers and guiding them to the miracles of Al-Quran
3. To ease the process of memorizing, understanding and practicing Islam among believers

There are few ways of revelation to Prophets as follow:

1. A good dream of Prophet:

‫ فكان ال يرى‬،‫ أول ما بدا صلى هللا عليه وسلم من الوحى الرؤيا الصادقة فى النوم‬: )‫عن عائشة (رضى هللا عنها‬
.‫رؤيا اال جاءت مثل فلق الصبح‬

Narrated from ‘Aishah the wife of the Prophet SAWS (peace and blessings of Allah be upon him) said:
“The beginning of the Revelation that came to the Messenger of Allah SAWS (peace and blessings of
Allaah be upon him) was good dreams; he never saw a dream, but it came true like bright
daylight.”14 Even though the dream of prophet is consider one of the prophethood as happened before
to Prophet Abraham15 but none of al-Quran being revealed through this type of revelation.

2. Speak directly to Allah without mediator

It happened just like Prophet Moses when he speaks to Allah without any mediator. 16 Even
though Prophet Muhammad spoke directly to Allah during his travel in Mi’raj, he does not
receive any special revelation except through Jibril.

3. Revelation through Jibril

Al-Quran was revealed to Prophet Muhammad with two kind of situations:
3.1. It warned by hearing like the sound of bell
3.2. The Jibril will come with human appearance.

These two situations of revelation were mentioned by Aisyha Radhiallahu ‘anha:

‫ «أَحْ يَانا يَأْتِينِي فِي ِمثْ ِل‬:َ‫ي؟ فَقَال‬ُ ْ‫ْف يَأْتِيكَ ْال َوح‬
َ ‫ َكي‬:‫سلَّ َم‬
َ ‫صلَّى هللاُ َعلَ ْي ِه َو‬ َّ ‫سأ َ َل النَّ ِب‬
َ ‫ي‬ َ ‫ث بْنَ ِهش ٍَام‬ َ ‫ار‬ ِ ‫ أ َ َّن ْال َح‬،َ‫شة‬
َ ِ‫َع ْن َعائ‬
» ُ‫ فَأ َ ِعي َما َيقُول‬،‫الر ُج ِل‬
َّ ‫ور ِِة‬
َ ‫ص‬ُ ‫ َوأ َحْ َيانا َملَك فِي ِمثْ ِل‬،ُ‫ص ُم َعنِي َوقَدْ َو َع ْيتُه‬ ِ ‫ ث ُ َّم َي ْف‬،‫ي‬ َ َ ‫صلَ ِة ْال َج َر ِس َوه َُو أ‬
َّ َ‫شدُّهُ َعل‬ َ ‫ص ْل‬
َ

Al-Harith bin Hisham asked Prophet Muhammad "O Allah's Messenger! How is the Divine Inspiration
revealed to you?" Prophet Muhammad replied, "Sometimes it is (revealed) like the ringing of a bell, this
form of Inspiration is the hardest of all and then this state passes off after I have grasped what is

14
Sahih: Bukhari (3) and Muslim (160)
15
Surah al-Saffat: Verse 102-105
16
Surah al-A’raf: Verse 143 and Surah an-NIsa’: Verse 164
inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he
says."17

The First and the Last revelation

All Muslim scholars have agreed that the first revelation revealed to Prophet Muhammad is from Surah
al-‘Alaq verse 1-5:

Read! In the Name of your Lord, Who has created (all that exists), َ‫ا ْق َرأْ ِباس ِْم َر ِبكَ الَّذِي َخلَق‬

Has created man from a clot (a piece of thick coagulated blood). ٍ ‫سانَ ِم ْن َع َل‬
‫ق‬ ِ ْ َ‫َخلَق‬
َ ‫اْل ْن‬

Read! And your Lord is the Most Generous َ‫َو َربُّك‬ ْ‫ا ْق َرأ‬

‫ْاۡل َ ْك َر ُم‬

Who has taught (the writing) by the pen ‫علَّ َم بِ ْالقَ َل ِم‬
َ ‫الَّذِي‬

Has taught man that which he knew not. ‫سانَ َما لَ ْم يَ ْع َل ْم‬ ِ ْ ‫َعلَّ َم‬
َ ‫اْل ْن‬

According to Sheikh Manna’ al-Qatthan in his book Mabahith f ‘Ulum al-Quran18, the last revelation is
from Surah al-Maidah verse 3:

ِ ‫ْاليَ ْو َم أ َ ْك َم ْلتُ لَ ُك ْم دِينَ ُك ْم َوأَتْ َم ْمتُ َعلَ ْي ُك ْم نِ ْع َمتِي َو َر‬

ِ ْ ‫ضيتُ لَ ُك ُم‬
‫اْلس ََْل َم دِينا‬

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for
you Islam as your religion.”

This verse revealed at Arafah during Hajj wada’ (Farewell hajj) 10 Hijrah.

17
Sahih: Bukhari (3215) and Muslim (2333)

18
Page 61-67
Transmission of the Quranic Revelation

Compilation of al-Quran

What is the general meaning of Jam'u (‫ج ْم ُع‬

َ ) al-Qur'an? It has two meanings:

1. Memorization
1.1. This argument is taken from Surah al-Qiyamah verse 16 as Allah says:
ُ ‫إِ َّن َعلَ ْينَا َج ْمعَهُ َوقُ ْرآنَه‬

“It is for Us to collect it and to give you (O Muhammad SAW) the ability to recite it (the
Qur'an)”. And ‘to collect’ here means memorize it. 19

1.2. There are few prominent figures among companions recognized by Prophet to refer to
regarding al-Quran:
1.2.1. Abdullah bin Mas’ud
1.2.2.Salim bin Ma’qil
1.2.3. Mu’adz bin Jabal
1.2.4.Ubai bin Ka’ab
1.2.5.Zaid bin Thabit
1.2.6. Abu Zaid Qais bin Sakan
1.2.7.Abu al-Darda’ ‘Uwaimir bin Zaid

2. Compilation through writing.

Al-Quran being complied in three stages; during prophet’s time, Abu Bakar Abdullah bin Uthman
and Uthman bin ‘Affan’s time.
2.1. Compilation al-Quran during Prophet’s time
2.1.1. There is unanimous agreement among scholars that Muhammad himself did not write
down the revelation. The Qur'an clearly states:

َ‫َاب ا ْل ُمب ِْطلُون‬ ُّ ‫ب َو َال ت َ ُخ‬

َ ‫طهُ ِب َي ِمينِكَ ِإذا َال ْرت‬ ٍ ‫َو َما ُك ْنتَ تَتْلُو ِم ْن قَ ْب ِل ِه ِم ْن ِكتَا‬
‘And thou (O Muhammad) was not a reader of any scripture before it, nor did thou write it
with thy right hand, for then might those have doubted who follow falsehood' 20

There is no doubt that the Qur'an was not only transmitted orally by many Muslims who
had learned parts or the whole of it, but that it was also written down during the lifetime
of the Prophet.
2.1.2.Prophet appointed few of his companions to write down every single verse revealed,
guiding them to arrange all the verses at its places and it wasn’t complied in a volume like

19 Tafsir al-Quran al-‘Azhim vol. 8 page. 278

20
Surah al-‘Ankabut: Verse 48
 we are having now but it was written scattered. According to Suyuti, the Qur'an had been
written down in its entirely in the time of the Prophet but had not been brought together in
one single place, and that therefore these written records or documents had not been
arranged in order. It can be found in dates frond, rock surface, animal skin or bones
2.1.3. There are five al-Quran writers among companions during Prophet’s time:
2.1.3.1. Ali bin Abi Thalib
2.1.3.2. Muadz bin Jabal
2.1.3.3. Ubai bin Ka’ab
2.1.3.4. Abdulah bin Mas’ud
2.1.3.5. Zaid bin Thabit
2.1.4. Al-Quran does not compiled in a volume as we are having today because:
2.1.4.1. Prophet Muhammad is still alive. Therefore, there might be any possibility the
revelation is continuing. Therefore, the best situation ensuring there will be no
more revelation is the demise of Prophet Muhammad.
2.1.4.2. When the process of revelation is still ongoing, there might be situation of
nasikh (replaced or old hukm) and Mansukh (replacer or new hukm)

2.2. Compilation al-Quran during Abu Bakar Abdullah bin Uthman’s time:
2.2.1. During the war against apostates in al-Yamamah on 12 Hijrah, 70 companions who are
experts in al-Quran were martyrs. Therefore, Umar al-Khattab suggested to him as the
Khalifah of all believers to do a physical compilation of al-Quran by writing it.
2.2.2. The writer in this compilation is Zaid bin Thabit.
2.2.3.After the demise of Abu Bakar on 13 Hijrah, this version of al-Quran compilation was kept
by Umar before given to Hafsah after his demise.

2.3. Compilation al-Quran during Uthman bin ‘Affan’s time.

2.3.1. When Islam started to conquest north and South, East and West, some companions
realize that there are many different versions in reciting al-Quran which started to
inculcate conflict among Muslim.
2.3.2. Huzaifah al-Yamani launched a report to Khalifah Uthman regarding this situation.
Khalifah Uthman bin ‘Affan called 4 al-Quran experts to resolve this matter:
2.3.2.1. Zaid bin Thabit al-Ansori
2.3.2.2. Abdullah bin Zubair
2.3.2.3. Sa’id bin Waqqas
2.3.2.4. Abdul Rahman bin al-harith bin Hisham
2.3.3. Their crucial task is on how to reconcile all these authentic ways of recitation to unite all
Muslim.
SCIENCES OF HADITH

LEARNING OBJECTIVE:

In this chapter, student will be able to understand and explain the importance, meaning of Hadith and
its types.
Introduction to the Science of Hadith

Why Do we Need hadith?

1. Because al-Quran itself urges us to as Allah says in al-Quran:

َّ ‫ّللاُ َويَ ْغ ِف ْر لَ ُك ْم ذُنُو َب ُك ْم َو‬
‫ّللاُ َغفُور َر ِحيم‬ َّ َ‫قُ ْل إِ ْن ُك ْنت ُ ْم ت ُ ِحبُّون‬
َّ ‫ّللاَ فَاتَّ ِبعُونِي يُحْ بِ ْب ُك ُم‬
“Say (O Muhammad SAW) "If you (really) love Allah then follow me, Allah will love you and forgive
you of your sins. And Allah is Oft-Forgiving, Most Merciful."21
‫سو ِل ِإ َّال‬ َّ ‫سو َل فَإ ِ ْن ت ََولَّ ْوا فَإِنَّ َما َعلَ ْي ِه َما ُح ِم َل َو َعلَ ْي ُك ْم َما ُح ِم ْلت ُ ْم َو ِإ ْن ت ُ ِطيعُوهُ تَ ْهتَدُوا َو َما َعلَى‬
ُ ‫الر‬ َّ ‫ّللاَ َوأ َ ِطيعُوا‬
ُ ‫الر‬ َّ ‫قُ ْل أ َ ِطيعُوا‬
ُ‫غ ْال ُمبِين‬
ُ ‫ْالبَ ََل‬
Say: "Obey Allah and obey the Messenger, but if you turn away, he (Messenger Muhammad SAW)
is only responsible for the duty placed on him (i.e. to convey Allâh's Message) and you for that
placed on you. If you obey him, you shall be on the right guidance. The Messenger's duty is only to
convey (the message) in a clear way."22

2. Besides, it is because al-Quran being revealed to Prophet Muhammad. Therefore, he is the best
person know the meaning of al-Quran. Practical demonstration of Muslim obligations has been
done by the Prophet, so it needs to be documented. The duty of the Messenger was not just to
communicate the message, rather, he was entrusted with the most important task of explaining and
illustrating that message. Allah says in al-Quran:
‫ُصيبُ الَّذِينَ أَجْ َر ُموا‬ ُ ‫ّللاُ أ َ ْعلَ ُم َحي‬ ُ
َ ُ‫سالَتَه‬
ِ ‫سي‬ َ ‫ْث يَجْ عَ ُل ِر‬ َّ ‫س ُل‬
َّ ِ‫ّللا‬ َ ِ‫َوإِذَا َجا َءتْ ُه ْم آيَة قَالُوا لَ ْن نُؤْ ِمنَ َحتَّى نُؤْ ت َى ِمثْ َل َما أوت‬
ُ ‫ي ُر‬
َ‫شدِيد بِ َما كَانُوا َي ْم ُك ُرون‬
َ ‫ّللاِ َو َعذَاب‬
َّ َ‫صغَار ِع ْند‬
َ
‘’And when there comes to them a sign (from Allah) they say: "We shall not believe until we
receive the like of that which the Messengers of Allah had received." Allah knows best with whom
to place His Message. Humiliation and disgrace from Allah and a severe torment will overtake the
criminals (polytheists, sinners, etc.) for that which they used to plot’’23

3. The source of law as Allah has explained in al-Quran:

‫سو ِل ِإ ْن‬
ُ ‫الر‬
َّ ‫ّللاِ َو‬ َ ‫سو َل َوأُو ِلي ْاۡل َ ْم ِر ِم ْن ُك ْم َفإ ِ ْن تَنَازَ ْعت ُ ْم فِي‬
َّ ‫ش ْيءٍ فَ ُردُّوهُ ِإلَى‬ َّ ‫ّللاَ َوأ َ ِطيعُوا‬
ُ ‫الر‬ َّ ‫يَا أَيُّ َها الَّذِينَ آ َمنُوا أ َ ِطيعُوا‬
‫سنُ ت َأ ْ ِويَل‬
َ ْ‫اَّللِ َو ْاليَ ْو ِم ْاْل ِخ ِر ذَلِكَ َخيْر َوأَح‬
َّ ‫ُك ْنت ُ ْم تُؤْ ِمنُونَ ِب‬
“O you who believe! Obey Allah and obey the Messenger (Muhammad SAW), and those of you
(Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah
and His Messenger (SAW), if you believe in Allah and in the Last Day. That is better and more
suitable for final determination”.24

4. Explaining the moral principle

21 Surah Ali ‘Imran: Verse 31

22 Surah an-Nur: Verse 54
23 Surah al-An’am: Verse 124
24 Surah an-Nisa: Verse 59
 َّ ‫ّللاَ َو ْال َي ْو َم ْاْل ِخ َر َوذَك ََر‬
‫ّللاَ َكثِيرا‬ َ ‫ّللاِ أُس َْوِة َح‬
َّ ‫سنَة ِل َم ْن َكانَ َي ْر ُجو‬ ُ ‫لَقَدْ َكانَ لَ ُك ْم فِي َر‬
َّ ‫سو ِل‬
“Indeed, in the Messenger of Allah (Muhammad SAW) you have a good example to follow for him
who hopes in Allah and the Last Day and remembers Allah much.”25

The Science of hadith is the process using rational principle guideline that Muslim scholars use to
evaluate hadith by determining the conditions of:

1. The sanad or isnad (ُ ‫سنَد‬

َّ ‫ ال‬or ُ ‫اْل ْسنَاد‬
ِ the chain of narrators),
2. The matn ( ُ‫ المتْن‬the text of the hadith).

This science is concerned with the sanad and the matn with its objective to distinguish the sahih
(acceptable and authentic) from other than it (not acceptable or not authentic).

Hadith Consist of Sanad and Matan

It is something being agreed by all Muslims that the hadith of the Prophet (p.b.u.h) is the second
fundamental sources of Islam. A hadith (‫ح ِد ْيث‬
َ and its plural ahadith- ُ ‫ )أ َحا ِد ْي‬is composed of two parts
‫ث‬
which are the matn (text) and the sanad (chain of reporters). The sanad and matn are the primary
elements of hadith. Even though the text may seem to be logical and reasonable but it needs to have
an authentic isnad with reliable reporters to be acceptable; 'Abdullah bin al-Mubarak (d. 181 AH), one
of the illustrious teachers of Imam al-Bukhari, said:

.‫اْل ْسنَاد ُ لقَال َم ْن شَا َء َما شَا َء‬ ِ ‫اْل ْسنَاد ُ ِمنَ الد‬
ِ ‫ َو ْلوال‬،‫ِين‬ ِ
"The isnad is part of the religion: had it not been for the isnad, whoever wished to would have said
whatever he liked."26

The sanad

The sanad (sanad is synonymous with the similar term isnad) is the information provided regarding the
route of narrators by which the matn has been reached. It is so named due to the reliance of the hadith
specialists upon it in determining the authenticity or weakness of a hadith. The sanad consists of a
‘chain’ of the narrators each mentioning the one from whom they heard the hadith until mentioning the
originator of matn along with the matn itself.

The first people who received hadith were the Prophets' Companions; so, they preserved and
understood it, knowing both its generality and particulars, then conveyed it to those after them as they
were commanded.

Then the generation following them, the Followers, received it and then conveyed it to those after them
and so on.

25Surah an-Ahzab: Verse 21

26Al-Qadhi ‘Iyadh (demise 544H). Ikmal al-Mu’lim bi Fawaid Muslim (1998). Commented by Yahya
Ismail. Egypt: Dar al-Wafa’. Vol. 1 P. 127
Thus, the Companion would say, “I heard the Prophet say such and such.”

The Follower would then say, “I heard a Companion say, ‘I heard the Prophet.’”

The one after the Follower would then say, “I heard someone say, ‘I heard a Companion say, ‘I heard
the Prophet …’’” and so on.

The Matn

The Matn is the actual wording of the hadith by which its meaning is established, or stated differently,
the objective at which the sanad arrives at consisting of speech of Prophet. It is known as well as the
actual text or the word of Prophet Muhammad.

Below is the example of sanad and matn:

Below is the example of sanad and matn:

ُ‫ أَ ْخ َب َر ِني ُم َح َّمدُ ْبن‬: ‫ قَا َل‬، ‫ي‬

ُّ ‫ار‬ِ ‫ص‬َ ‫س ِعي ٍد ْاۡل َ ْن‬َ ُ‫ َحدَّثَنَا َيحْ َيى ْبن‬: ‫ قَا َل‬، ُ‫س ْف َيان‬
ُ ‫ َحدَّثَنَا‬: ‫ قَا َل‬، ‫الز َبي ِْر‬
ُّ ُ‫ّللاِ ْبن‬ ُّ ‫َحدَّثَنَا ْال ُح َم ْي ِد‬
َّ ُ ‫ي َع ْبد‬
: ‫ قَا َل‬، ‫ّللاُ َع ْنهُ َعلَى ْال ِم ْنبَ ِر‬
َّ ‫ي‬َ ‫ض‬ِ ‫ب َر‬ ِ ‫طا‬ َّ ‫ع َم َر بْنَ ْال َخ‬ َ : ‫ يَقُو ُل‬، ‫ي‬
ُ ُ‫س ِم ْعت‬ ٍ َّ‫س ِم َع َع ْلقَ َمةَ بْنَ َوق‬
َّ ِ‫اص اللَّ ْيث‬ َ ُ‫ أَنَّه‬، ‫ي‬ ُّ ‫ِيم التَّي ِْم‬
َ ‫إِب َْراه‬
‫ يَقُو ُل‬، ‫سلَّ َم‬ َّ ‫صلَّى‬
َ ‫ّللاُ َعلَ ْي ِه َو‬ َ : " ‫ فَ َم ْن كَانَتْ هِجْ َرتُهُ إِلَى‬، ‫ َوإِنَّ َما ِلك ُِل ا ْم ِر ٍئ َما نَ َوى‬، ‫ت‬
ُ ‫س ِم ْعتُ َر‬
َّ ‫سو َل‬
َ ِ‫ّللا‬ ْ َ‫إِنَّ َما ْاْل‬
ِ ‫ع َما ُل بِالنِيَّا‬
‫ فَ ِهجْ َرتُهُ إِلَى َما َهاج ََر إِلَ ْي ِه‬، ‫ُد ْنيَا يُ ِصيبُهَا أ َ ْو إِ َلى ا ْم َرأ َ ٍة يَ ْن ِك ُحهَا‬

It is narrated on the authority of 'Umar bin al-Khattab (ra) who said: I heard the Messenger of Allah say:
"Actions are (judged) by motives (intention), so each man will have what he intended. Thus, he whose
migration (hijrah) was to Allah and His Messenger, his migration is to Allah and His Messenger; but he
whose migration was for some worldly thing he might gain, or for a wife he might marry, his migration
is to that for which he migrated."27

TEXT TRANSLATION STATUS

27
Sahih: Sahih al-Bukhari Vol. 1 p. 6 no. 1
 ‫ قَا َل‬، ‫الز َبي ِْر‬
ُّ ُ‫ّللاِ ْبن‬ ُّ ‫( َحدَّثَنَا ْال ُح َم ْي ِد‬Bukhari said) Humaidi Abdullah
َّ ُ ‫ي َع ْبد‬
bin Zubair narrates him,

‫ قَا َل‬، ُ‫س ْف َيان‬

ُ ‫ َحدَّثَنَا‬Abdullah bin Zubair said Sufyan
narrates him, and sufyan said,

: ‫ قَا َل‬، ‫ي‬

ُّ ‫ار‬
ِ ‫ص‬َ ‫س ِعي ٍد ْاۡل َ ْن‬
َ ُ‫ َحدَّثَنَا يَحْ يَى ْبن‬Yahya bin Said narrates him and
said
Isnad/sanad
َ ُ‫ أَنَّه‬، ‫ي‬
‫س ِم َع‬ َ ‫ أ َ ْخبَ َرنِي ُم َح َّمد ُ ْبنُ ِإب َْراه‬: Muhammd bin Ibrahim told him or the chain of
ُّ ‫ِيم التَّي ِْم‬
and said he listened narrators

ُ ُ‫س ِم ْعت‬
َ‫ع َم َر بْن‬ َ : ‫ َيقُو ُل‬، ‫ي‬ ٍ َّ‫‘ َع ْل َق َمةَ بْنَ َوق‬Alqamah bin Waqqas narrates
َّ ‫اص اللَّ ْي ِث‬
‫ قَا َل‬، ‫علَى ْال ِم ْنبَ ِر‬
َ ُ‫ّللاُ َع ْنه‬ َّ ‫ي‬َ ‫ض‬
ِ ‫ب َر‬ ِ ‫طا‬ َّ ‫ ْال َخ‬him by saying “I heard Umar bin
Khattab said during Jumaat
sermon

‫ َيقُول‬، ‫سلَّ َم‬ َّ ‫صلَّى‬

َ ‫ّللاُ َعلَ ْي ِه َو‬ َ ِ‫ّللا‬ ُ ‫س ِم ْعتُ َر‬
َّ ‫سو َل‬ َ ‘I heard by myself Prophet
Muhammad said

" ‫ فَ َم ْن‬، ‫ام ِر ٍئ َما نَ َوى‬
، ‫( كَانَتْ هِجْ َرتُهُ إِلَى ُد ْنيَا يُ ِصيبُهَا أ َ ْو إِلَى ا ْم َرأَ ٍة يَ ْن ِك ُحهَا‬intention), so each man will have
ْ ‫ َو ِإنَّ َما ِلك ُِل‬، ‫ت‬
ِ ‫الن َّيا‬
‫فَ ِهجْ َرتُهُ إِلَى َما َهاج ََر إِ َل ْي ِه‬
ِ ‫“ ِإنَّ َما ْاْل َ ْع َما ُل ِب‬Actions are (judged) by motives
what he intended. Thus, he
whose migration (hijrah) was to
The matn or
Allah and His Messenger, his
the actual text
migration is to Allah and His
of Prophet
Messenger; but he whose
Muhammad
migration was for some worldly
thing he might gain, or for a wife
he might marry, his migration is
to that for which he migrated.”

Criteria of Acceptable Hadith

A Hadith must meet the following five criteria in order to be accepted in Islamic law as a source of legal
ordinance28:

1. Continuity of the chain of narrators. The chain of transmitters must not be broken or missing
for the hadith to be acceptable. Therefore, none of the transmitters must be missing from the
chain of narrators.

28
‘Ulum al-Hadith libni Solah commented by Nuruddin ‘Itr, p. 11-12
 2. Soundness of memory of the narrator. Each transmitter must also have heard the narration
directly from the transmitter before him. This situation must be verified through the biographical
sciences of hadith (ilmu rijal al-hadith29 and ilm jarh wa at-Ta’dil30) that each transmitter has a
sound memory or that his books were accurate and that he only transmitted directly from his
books.
3. The integrity of the transmitters is established in terms of their out- ward observance of Islam.
In other words, it is ascertained that they practice what is required of them by Islam and they
are not known to engage in the doing of things which are forbidden. Again, this precondition is
verified through the biographical sciences of hadith.
4. Conformity of the hadith on the same topics which are stronger than it. This conformity should
be both in the chain of transmitters and the text. Non-conformity in the chain of transmitters for
example, might be if one of the transmitters in the chain is different than in a stronger version
of the same Hadith. Non-conformity in text would imply divergence in the meaning of this Hadith
with one which is stronger.
5. The absence of defect in the hadith either in the chain of transmitter or in the text or both. A
defect ('illah) in hadith is defined as a hidden defect in the hadith which takes away from its
authenticity. A hadith which has such a defect is one which appears to be free from defect at
first while after investigation it is discovered that it has a certain defect which would not be
apparent without investigation. As an example, the status of the hadis is Mawquf (narrated to
companion) but claimed as marfu’ (text from Prophet).

Classification of Hadith
In general, there are two distinct types of hadith31:

1. The Recurrent Hadith (al-Hadith al-mutawatir)

2. The Solitary Hadith (al-Hadith al-Ahad)

A) The Recurrent Hadith (al-Hadith al-Mutawatir):

Recurrent Hadith or al-Hadith al-mutawatir is the report that has been transmitted by an indefinite
number of narrators in each generation in such a way that precludes the possibility of their agreement
to perpetuate a lie upon the Prophet.

The level for this type of hadith is decisive in its certainty (qat'i thubut). There is no doubt that it came
down from the Prophet.

There are five conditions which must be present for a Hadith to be of this category:

29
The knowledge to study on the narrator or reporter of hadith
30
Ilmu jarh and ta’dil is a part and parcel of the study of the reporter of hadith. Jarh means criticism whereas
ta’dil means praising
31
Abu al-Laith al-Khair Abadi (2003). Ulum al-Hadith: Ashiluha wa Mu’asiruha. Selangor: Dar al-Syakir. P. 115-
159, Abdurezak A. Hashi. Retrieved this page
http://irep.iium.edu.my/34501/1/Solitery_Sunnah_and_its_Legislative_power.pdf on 20 August 2019
 1. At least five different persons from each generation must have narrated the Hadith. But
according to Ibn Hajar al- ‘Asqalani, there is no minimum number as long as it can achieve the
level of certainty in narrating hadith.
2. It must have been impossible for these five or more to have concurred on a lie. As an
example, during Hajjatul al-Wada’ (the farewell Hajj of Prophet), there is more than 114, 000
companions becoming the witness of this event 32. Therefore, it is illogical if there were lying for
the event.
3. They must have narrated the hadith from similar people (the first two conditions being
applicable) from the beginning of the chain of transmitters until the end of it.
4. Their narration of hadith must rely on the mind and the sensory perception (like touch, sight,
hearing, smell and taste) not the mind only because the mind might be mistaken (as imagining
something to have happened).

B) The Solitary Hadith (al-Hadith al-Ahad):

Any Hadith which is not recurrent (mutawatir) is called non-recurrent or Solitary Hadith (Ahad).
Hadith Ahad divided into three sub-groupings:

1. Based on the number of narrators:

1.1. al-Hadith al-Masyhur (the Famous hadith)
1.1.1. This is a hadith which has been narrated by three or more people in the chain of
transmitters but did not achieve at the rank of Recurrent Hadith.
1.2. al-Hadith al-‘Aziz (the Good hadith):
1.2.1. This is a hadith in which there are not less than two narrators in each stage of the chain
of narrators.
1.3. al-Hadith al-Gharib (the Strange hadith):
1.3.1. This is a hadith which is narrated by a single person at one stage in the chain of
transmitters.

2. Based on the value of the hadith source:

2.1. al-Hadith al-Qudsi (the Sacred Hadith)
2.1.1. This type of hadith is, as to the meaning, from Allah the Almighty; as to the wording, it is
from the messenger of Allah
2.2. al-Hadith al-al-Marfu’ (the Elevated Hadith)
2.2.1. This type of hadith is a narration of the text from Prophet.
2.3. al-Hadith al-Mawquf (the Stop Hadith)
2.3.1. This type of hadith is a narration statement from companions.

32
Al-Sakhawi, Fathu al-Mughith bi Syarh Alfiah al-Hadith lil al-‘Iraqi (2003). V. 4 P. 109
3. Based on the ability of memorization of narrators:
3.1. Hadith Maqbul (accepted hadith). This type of hadith has four divisions as following:
3.1.1. Hadith Sahih li Zatihi (hadith authentic in and of itself)
3.1.1.1. This type of hadith is the one which has a continuous isnad, made up of
reporters of trustworthy memory from similar authorities, and which is found
to be free from any irregularities (i.e. in the text) or defects (i.e. in the isnad).
It is generally understood that the more trustworthy and of good memory the
reporters, the more authentic the Hadith.
3.1.1.2. Of all the collectors of hadith, al-Bukhari and Muslim were greatly admired
because of their tireless attempts to collect Hadith Sahih only.

3.1.2. Hadith Sahih li Ghairihi (hadith authentic due to external factors)

3.1.2.1. This type of hadith is the one has less value compared to hadith Sahih li Zatihi
but all the requirement of hadith sahih fulfilled.
3.1.2.2. Therefore, other authentic narration of hadith supporting this type of hadith.

3.1.3.Hadith Hasan li zatihi (hadith is good in and of itself)

3.1.3.1. This type of hadith is the one which has a continuous isnad, made up of
reporters of trustworthy memory (but not as good
as hadith sahih li zatihi) from similar authorities, and which is found
to be free from any irregularities (i.e. in the text) or defects (i.e. in the isnad).

3.1.4.Hadith Hasan li Ghairihi (hadith is good due to external factors)

3.1.4.1. This type of hadith is the one has less value compared to hadith Hasan li Zatihi
but all the requirement of hadith sahih fulfilled.
3.1.4.2. Therefore, other good narration of hadith will support this type of hadith.

3.2. Hadith Mardud (rejected hadith)

3.2.1. Hadith Dhaif (weak hadith)
3.2.1.1. This type of hadith fails to reach the status of Hasan.
3.2.1.2. Usually, the weakness is due to discontinuity in the isnad chain, or one of the
reporters having a disparaged character, such as due to his telling lies, excessive
mistakes, opposition to the narration of more reliable sources, involvement in
innovation, or ambiguity surrounding his person. etc.
3.2.2.Hadith Mawdhu’ (fabricated or forged hadith)
3.2.2.1. It is a term applied to hadith in which the text goes against the established
norms of the Prophet's sayings, actions, his tacit approval or his attributes.
IJTIHAD AND TAQLID
LEARNING OBJECTIVE:

At the end of the chapter, students should be able to:

1. Comprehend the meaning of Ijtihad and taqlid and its importance in life.
2. Explain the meaning of Mujtahid, their qualifications and the techniques of ijtihad
3. Understand other instruments of ijtihad.
Imam Shafi'i said in his famous Usul Fiqh (Islamic Jurisprudence) Book ‘al-Risalah’:

ُ‫الكتاب والسنة‬
ُ ِ ُ‫ وجهة‬،‫علم مضى قبله‬
ُ‫العلم بعد‬ ٍ ‫ولم يجعل هللا ۡلحد بعد رسول هللا أن يقول إال من جهة‬
.‫ وما وصفتُ من القياس عليها‬،‫واْلثار‬
ُ ‫ع‬
ُ ‫واْلجما‬

“Allah has not permitted any person after Prophet to give an opinion except with the strength of
established (legal) knowledge. Legal knowledge includes the Qur’an, the Sunnah, Ijma' (consensus),
narrative of companions and Qiyas (analogical deduction) based on these texts.”33

Ijtihad (‫)اإلجْ تهَا ُد‬

33
V. 1 p. 507
The word "Ijtihad" has been derived from the root "juhd“(‫ج ْهد‬
ُ ) literally means "striving with full exertion."
Whereas in Islamic legal terminology, ijtihad is expending efforts to arrive at a sharia ruling. “Intellectual
reasoning accomplishes by the experts in Islamic Law with various techniques. The mujtahid or the
jurists is the one who expends efforts for this purpose.

The minimum reasonable qualifications which a true mujtahid should possess are:

1. Expert in the Arabic language, literature and philology; so that he or she may be able to decide
properly between the different connotations of the same word.
2. High caliber scholar of the Qur'an, and his/her study of the Book should be intensive.
3. Expert in hadith of the Prophet memorized, so that whenever he/she has to concentrate on any
given problem, he/she may have all the connected Traditions.
4. Expert in both the science of historical criticism (riwayat) and logical criticism (dirayat), so that
he/she may be able to view the worth and connotation of various Hadith.
5. Possess piety and true Islamic character and his/her heart should be imbued with what the Qur'an
calls "taqwa."

Taqlid (‫)الت َّ ْق ِل ْي ُد‬

Taqlid (ُ ‫ )الت َّ ْق ِل ْيد‬is a doctrine referring to the acceptance of a religious ruling in matters of worship
and personal affairs from someone regarded as a higher religious authority without necessarily asking
for the technical proof. Most often, this refers to the adherence to one of the four classical mazhab.

Taqlid is normally happened in two cases:

a) When the muqallid (the blind follower) is a common person who does not have the ability to
acquire knowledge of the sharia ruling by himself. So taqlid is obligatory upon him, due to the
order of Allah as he says in Surah al-Nahl: verse 4334:

ِ ‫فَا ْسأَلُوا أَ ْه َل‬

َ‫الذ ْك ِر إِ ْن ُك ْنت ُ ْم َال تَ ْعلَ ُمون‬
"Ask the people of knowledge if you do not know."

So, he practices taqlid of one whom he considers to be a person of knowledge and piety. If
there are two such people who are equal in his view, then he chooses any one of them best.

b) The mujtahid when he encounters a new situation, for which an immediate solution is required,
but it is not possible for him to research into this matter. So, in this case he is permitted to
perform taqlid. Some stipulate as a condition for the permissibility of taqlid, that the matter is
not from the fundamentals of the Islam - those matters which must be held as aqidah or
Usuluddin (Islamic creed).

Importance of understanding ijtihad and taqlid:

34
Kindly refer to Surah al-Anbia’: verse 7 for the same discussion
1. Setting the boundaries in practicing religion will let to have a life balance especially anything related
to theology. A person who a good in other fields (medical, engineering etc. but has lacked of
knowledge about theology) should know the limitation in giving ideas or criticism.
2. Inculcating mutual respect among people in society. As human being, nobody knows everything
even in its own expertise. Therefore, the person who has less knowledge regarding something will
be the follower of any experts that he believes know better than him.
3. Teach about humility towards himself. Nobody in the world will claim that he is the ultimate expert
in his field, but others will give him that respect. By upholding this kind of thought will bring every
single person into the same main philosophy which is humility.

Instruments of ijtihad:

There are many instruments of ijtihad in Islam which has been agreed by all Muslim scholars:

1. Ijma’ (‫ع‬
ُ ‫)اْلجْ َما‬
2. Qiyas (‫اس‬
ُ ‫)الق َي‬

But there are some of these instruments are not being agreed by all Muslim scholars:

3. Istihsan ( ُ‫سان‬
َ ْ‫)اْلسْتح‬
4. Masalih al-Mursalah (ُ ‫سلَة‬
َ ‫ال ُم ْر‬ ‫صال ُح‬
َ ‫)ال َم‬
5. Istishab ( ُ‫حاب‬
َ ‫ص‬
ْ ‫)اْلسْت‬
6. Al- ‘Urf (‫ف‬
ُ ‫)العُ ْر‬
7. Sadd al-Zarai’ – Blocking the means (‫سدُّ الذَّ َرائع‬
َ )
8. Qawlu al-Sohabi (‫ي‬
ْ ‫ص َحا ِب‬
َّ ‫ال‬ ‫)قَ ْو ُل‬

1. Ijma’-Consensus (‫ع‬
ُ ‫)اْلجْ َما‬
Ijma’ (‫ع‬
ُ ‫ )اْلجْ َما‬is an Arabic term which means “the agreement of the mujtahids (jurists) from among
community of Prophet Muhammad after his death in a certain period of time upon a rule of Islamic law.”

The minimum reasonable qualifications and requirements which a true mujtahid should possess are:

1. High calibre scholar of the Qur'an, and science of al-Quran.

 2. Expert in the hadith and the science of historical criticism (riwayat) and logical criticism (dirayat),
so that he/she may be able to view the worth and connotation of various Hadith.
3. Expert in the Arabic language, literature (which includes Arabic language syntax and
morphology (nahu and sorof), Arabic rhetoric (balaghah)) and philology;
4. Expert in ijma’ (consensus of jurists after Prophets)
5. Expert in Islamic Jurisprudence (Usul Fiqh)
6. Possess piety and true Islamic character and his/her heart should be imbued with what the
Qur'an calls "taqwa."

Among the ijtihad of companions after the demise of Prophet that has become ijma’ are:

1. Appointment of four caliphates

2. Compilation of al-Quran by Abu Bakar al-Siddiq
3. Unifying al-Quran during ‘Uthman to become one mushaf
4. Abu Bakar declare war against whoever refuse to pay zakat

2. Qiyas- Analogy (‫اس‬

ُ َ‫)القي‬

Qiyas (‫اس‬
ُ َ‫ )القي‬is “applying a case whose rule is not found by the text to a case whose rule is found
in the text on account of equation of both cases in respect of effective cause of the rule.” There are
essential elements of Qiyas which are:

ْ َ ‫)اۡل‬
ُ ‫ص‬
1. Original case (al-aslu-‫ل‬

ْ َ ‫اۡل‬
2. Legal ruling of original case (hukm al-asli-‫صل‬ ‫) ُح ْك ُم‬
 ُ ‫)الفَ ْر‬
3. New or parallel case (al-far’u-‫ع‬

4. Effective cause (al-‘illah-ُ‫)العلة‬

For example, qiyas is applied to the injunction against drinking wine to create an injunction against
cocaine use. Identification of a clear, known thing or action that might bear a resemblance to the
modern situation, such as the wine drinking. Identification of the ruling on the known thing.

Wine drinking is haram (prohibited). Identification of the reason behind the known ruling. For example,
wine drinking is haram because it intoxicates. Intoxication is bad because it removes Muslims from
mindfulness of God.

This reason behind the reason is termed hikmah. The reason behind the known ruling is applied to the
unknown thing. For instance, cocaine use intoxicates the user, removing the user from mindfulness of
God.

NO ESSENTIAL ELEMENTS APPLICATION

1 Original case (al-aslu-‫ل‬ ْ َ ‫)اۡل‬

ُ ‫ص‬ Drinking wine/liquor

2 Legal ruling of original case (hukm al-asli- ‫ ُح ْك ُم‬haram (prohibited)

ْ َ ‫)اۡل‬
‫صل‬

3 ُ ‫)الفَ ْر‬
New or parallel case (al-far’u-‫ع‬ Consuming cocaine for recreational use

4 Effective cause (al-‘illah-ُ‫)العلة‬ Intoxicating

Therefore, consuming cocaine for recreational purpose is prohibited.

Nobody should apply qiyas unless he is competent to do so through his knowledge of the Commands
of the Book of Allah, its prescribed duties and ethical discipline, its abrogated and abrogation (Verses),
its general and rules and its (right) guidance. No one is competent to apply qiyas unless he is conversant
with the established sunnah, the opinions of his predecessors, the agreement and disagreement of the
people, and his adequate knowledge of the Arabic tongue”

3. Istihsan – Juristic preference ( ُ‫سان‬

َ ْ‫)اْلسْتح‬

Istihsan literally means to deem or consider something good.

Technically, it means the abandonment of one legal ruling for another which is considered better on
the basis of the Qur’an, Sunnah or ijma’.

Example of implementation istihsan:

 1. Bai’ al-salam (purchase with deferred delivery)
2. Bai’ istisna’ (sale on order)

4. Masalih al-Mursalah- Consideration of public interest (ُ‫سلَة‬

َ ‫صال ُح ال ُم ْر‬
َ ‫)ال َم‬

Maslahah (plural masalih) literal means securing benefit and removing harm. Technically it means “the
benefit that intended by Allah for mankind in preservation and protection of their religion, life, reason,
linage and property.”

Maslahah is the methods used by Muslim jurists to solve problems especially when there is no explicit
guidance from the Qur’an and the Sunnah on such matters. There are few types of Masalih (benefits):

1. Maslahah al-Mu’tabarah (benefits acknowledge by Sharia): actions which the Qur’an or Sunnah
has expressly upheld and enacted a law for its realization.
2. Maslahah Al Mulghah (benefits do not comply with sharia): actions and deeds that have been
nullified and are either explicitly stated in the canonical sources or indicated in the Sharia
3. Maslahah al-Mursalah (benefits neither acknowledge nor rejected by Sharia): the
considerations which secure the benefit or prevents harm but is in harmony with the aims and
objective of the Sharia.

5. Istishab- Presumption of Continuity ( ُ‫حاب‬

َ ‫ص‬
ْ ‫)اْلسْت‬

Istishab literally means accompaniment and keeping close association or attachment.

Technically it means “maintenance of status quo until a proof is furnished in favour of its changes.” This
is the presumption of continuity of legal value of things that all things are permissible unless prohibited
by Sharia.

Examples of the implementation of istishab:

1. The general principle regarding things in their original state is permissible.

2. A man is free from liability, of rights and obligations until proven otherwise

6. Al- ‘Urf – Custom or Social Tradition (‫ف‬

ُ ‫)العُ ْر‬

In general, custom denotes “a practice characteristic of a society or social group”. Literally al-‘urf taken
from Arabic root word which means to know. Technically, it means practices which become constant in
the people compatible to their rational and received with acceptance by the people considered to be of
good nature”
Types of al-‘Urf:

al-‘Urf has two types:

1. al-‘Urf al-Sahih (custom complies with Sharia)

1.1. Husband in Islam is the breadwinner of the family and he must provide shelter, food and cloths
within his capacity. The capacity determine by al-‘Urf.
2. al-‘Urf al-Fasid (custom not comply with Sharia)
2.1. even though riba (interest in loan) has become normal practice in these recent days, but it
cannot become al-‘urf because it is prohibited by Sharia.

7. Sadd al-Zarai’ – Blocking the means (‫سدُّ الذَّ َرائع‬

َ )

َ -preventing or blocking) and Zarai’ (‫ الذَّ َرائع‬-is a plural of

It composes of two words i.e. sadd ( ُّ‫سد‬

zari’ah-ُ‫ الذَّر ْيعَة‬anything leading to certain end either beneficial or harmful). Technically, sadd al-
zarai’ means blocking the permissible acts which lead to an evil.

Sadd al- zari’ah is complementary to maslahah as the removal of hardship is a type of maslahah.
Thus, the position of sadd al- zari’ah as a source of law is the same position as masalih mursalah.

Example of the implementation of sadd al- zari’ah:

1. Not Selling of grapes to wine maker

2. Not renting out a premise for the purpose of gambling or prostitution.

َّ ‫)قَ ْو ُل ال‬
8. Qawlu al-Sohabi- Legal Opinion of Prophets companions (‫صحَابِ ْي‬
‫من لقي النبي صلى هللا عليه وسلم مؤمنا به ومات على اْلسَلم‬

“Sahabi is one who met the Messenger of Allah, believe in his teaching and die as Muslim”.

Due to the high ability of understanding al-Quran, al-Sunnah and Ijma’, many companions
attained the rank of mujtahid. After the demise of Prophet Muhammad, these companions
interpreted the law, undertook ijtihad, issued legal opinions (fatawa) especially among the
caliphs and settled a dispute among parties. These numbers of legal rules, legal opinions and
judgment based on ijtihad and personal opinions are called legal opinion of sahabi. The
opinions that are expressly agreed upon by the other companions are considered as an ijma’.
 Example of consequence of Qawlu al-Sohabi:

1. Maliki Mazhab said it is not compulsory during congregational jahr prayer (Maghrib, Isya’
and Subuh) to recite al-Fatihah because it not being practiced by companions in Medina.
2. Muwalat in taking ablution (to wash the bodily parts one right after another without a break)
is acceptable according to Imam Syafie based on the practice of ‘Abdullah bin ‘Umar.

EXERCISES
1) Which of the following is TRUE about Hadith Qudsi?
a. Hadith Qudsi is inimitable and unique
b. Hadith Qudsi cannot be recited in prayers
c. Hadith Qudsi is narrated by numerous person
d. Hadith Qudsi cannot be questions of its reliability

2) Which of the following is NOT the meaning of wahy?

a. Message
b. Guidance
 c. Inspiration
d. Revelation

3) The tacit approval of the Prophet SAW in the action of others is called_______.
a. Fi’il
b. Sifat
c. Qawl
d. Taqrir

4) The meaning of isnad in the context of hadith is the_____________.

a. weak of hadith
b. text of hadith
c. unreliable reporter
d. chain of reporter

5) Which of the following is FALSE about Sahih Hadith?

a. It is made up of trustworthy memory
b. It is found to be free from any irregularities in the text
c. The reporter of this hadith should be trustworthy in his religion
d. It could be reduced Hassan Hadith if the text was found to be similar to Do’if Hadith.

6) Al-Zahabi defines __________ as the term applied to a hadith, which it’s the text goes against the
established norm of the Prophet SAW saying, or there is a liar among its reporter.
a. dha’if
b. hassan
c. mursal
d. maudu’

7) Allah classifies the people of Makkah as idolaters (Mushrikin) despite their confession and
knowledge of Allah because they _______________.
a. did not believe in Allah
b. did not perform solah
c. also worshipped other gods
d. follow their own leaders instead of the Prophet SAW

8) _____________ was a very pious scholar who devoted all his life in the sciences of al-hadith and
fiqh. Once, when Abbasid Caliph Harun al-Rashid told Imam Shafie that he needed a Qadi to be
sent to Yemen, Imam Shafie spoke to this spoke to this pious scholar, who was then thirty years
ago.
 a. Imam Malik
b. Imam Hanbali
c. Imam Nawawi
d. Imam Abu Hanifah

9) The economic system is Islam is basically different from other economics systems in its nature,
form and purpose. It tries to solve the difficult economic problems by adopting the golden mean
between two extreme systems of ___________.
a. Zionism and liberalism
b. Pragmatism and secularism
c. Communism and secularism
d. Communism and pragmatism

10) Which of the following is FALSE about individual liberty in Islam?

a. Islam recognizes the individual’s right to own the property.
b. Islam allows all those means that lead to the concentration pf wealth in few hands
c. Islam allows a person to create as much wealth as he can by his knowledge, skill and labor
d. Islam allows individuals to enjoy complete liberty to do anything or adopt any profession
based on the Islamic law.

11) A Muslim who has committed a great sin and is proud of it could be considered a __________.
a. Fasiq
b. Zindiq
c. Murtad
d. Munafiq

12) “They pay Jizyah and are assured by the Islamic states of their security against external invasion
and transgression and internal injustice.’
The group mentioned in the above statement refers to _____________.
a. Harbi
b. Zimmi
c. Munafiq
d. Musta’man

13) In the Quran, it is mentioned that Allah revealed the former scripture of suhuf to the Prophet(s)
___________.
a. Isa
 b. Daud
c. Ilyas and Ilyasa’
d. Ibrahim and Musa

14) Who was the companion sent by the Prophet SAW to the people of Madinah to read them Quran
and teach them about Islam before the event of Hijrah?
a. ‘Amru bin Al- ‘As
b. Mu’adh bin Jabal
c. Mus’ab bin ‘Umair
d. Abdullah bin Abbas

15) The following grading is given for Hadith Sahih only EXCEPT those which are transmitted by
________.
a. Al-Bukhari
b. Muslim
c. Al-Nawawi
d. Both al-Bukhari and Muslim

16) The early scholars of hadith, from the first two centuries, generally classified hadiths into two broad
categories mainly_______________.
a. mutawatir and mufrad
b. sahih (authentic) and dhaif (unauthentic)
c. hassan sahih and dhaif
d. mursal and maudhu’

17) A number of similar to Hadith Dha’if on particular issue can be raised to the degree of hassan if
the weakness found in their reports is of mild nature. Such hadith is known as ________.
a. sahih
b. hassan
c. hassan li dzaitihi
d. hassan li ghairihi

18) What type of hadith fits the definition below:

“It is a hadith which has a continuous isnad, made up of reporters of trustworthy memory from
similar authorities, and which is found to be free from any irregularities in the text or defects in
the isnad”.
a. Sahih
 b. Hassan
c. Dha’if
d. Mawdhu’

19) What are TWO (2) parts composed in a hadith?

a. Matn and isnad
b. Sahih and dhoif
c. Mursal and Mawdu’
d. Mutawatir and Ahad

20)

(X) refers to ____________.

a. Bait Allah
b. Baiti Jannati
c. Bait al- ‘Izzah
d. Bait al-Makmur

21) With the reference to hadith terminology, the chain of narration is called _______.
A. Sahih
B. Sanad
C. Matan
D. Mawdhu’

22) The following grading is given for Hadith Sahih only EXCEPT those which are transmitted by
__________.
A. Al-Qaradawi
B. Al-Muslim
C. Al-Bukhari
 D. Both Al-Bukhari and Al-Muslim

23) The basic and fundamental sources of law and ethics in Islam are Al-Quran and Hadith. These
sources are supplemented by other methods of rational enquiries through __________.
A. ijthad
B. logical exercise
C. applied knowledge
D. revealed knowledge

24) _________ is to denote a sound interpretation of new legal law in light of the Qur’an and the
Sunnah.
A. Applied knowledge
B. Logical exercise
C. Revealed intuition
D. Ijtihad

25) Which of the following explain the fundamental sources of Shariah in Islam?
A. Al-Qur’an, Al-Hadith, Al-Sunnah, and Al-Qiyas
B. Al-Qur’an, Al-Sunnah, Al-Ijma’ and Al-Qiyas
C. Al-Qur’an, Al-Ijtihad, Al-Sunnah and Al-Qiyas
D. Al-Qur’an, Al-Hadith, Al-Istihsan and Al-Jihad

26) Hadith Dha’if can be raised to the degree of hasan if the weakness found in their reporters is of a
mild nature. Such Hadith is known as __________.
A. Sahih
B. Hasan
C. Hasan li dzatihi
D. Hasan li ghairihi

27) The consensus of mujtahid must comply _________

I. Al-Qur’an
II. The instructions of the Prophet
III. The action and demonstration of the Prophet
IV. The legal opinions of the companions of the Prophet
A. I and II
 B. II and III
C. I, II and III
D. All the above

28) Hadith and Sunnah terms refer to Rasulullah’s ________.

A. akhlaq and attributes
B. muamalat
C. ibadat
D. speeches, actions and tacit agreement

29) There are four prophets whom were granted by Allah with a Holy Book. What is the kitab that
Allah has granted to Prophet Daud?
A. Injil
B. Zabur
C. Taurat
D. Al-Qur’an

Subjective

1. Explain THREE (3) differences between Islam and Communism.

2. “Verily I have been sent for the perfection of virtuous moral”-reported by Imam Ahmad

Explain what you understand from the hadith.

3. Explain FIVE conditions for the acceptance of hadith sahih

4. Prophet said: “Take (learn) the Qur’an from four: ‘Abdullah bin Mas’ud , Salim (bin Ma’qil), Mu’adz
(bin Jabal) and Ubay bin Ka’ab”.
 Based on the hadith, explain the process of memorization and oral transmission of the Quran by
giving the details of the process.

5. Differentiate between Hadith Sahih, Hasan, Dho’if and Mawdu’.

6. Al-Qur’an was revealed in stages over a period of 23 years, and not as a complete book in one
single act of revelation. Explain FIVE (5) reasons why Al-Qur’an was sent down in stages?