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FIVE QUESTIONS
THE FIVE QUESTIONS
“Realise that from the great essentials which make up the sum
total of the religion are: the joining of hearts, uniting the word
and reconciling between people. Allah says: Fear Allah and set
right relationships between yourselves [8:1] And He said: Hold
fast altogether to the rope of Allah and be not divided. [3:103]
He further said: And be not like those who fell into division and
dispute after clear proofs have come to them. [3:105] The likes of
such proofs, that order unity and harmony and forbid division
and discord, occur frequently.”
[Ibn Taymiyyah, Majmu’ Fatawa, 28:51]
1. WHERE DOES UNITY RANK IN ISLAM?
principle one
”All that brings about discord or division cannot be part of the religion.”
[Ibn Taymiyyah, al-Istiqamah, 1:37]
2. IS DIFFERING A MERCY OR A MENACE?
argument for mercy
وَدَاوُودَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي احلَْرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْ ِم
فَفَهَّمْنَاهَا سُلَيْمَانَ وَكُالًّ آتَيْنَا حُكْمًا وَعِلْمًا.َوَكُنَّا حلُِكْمِهِمْ شَاهِدِين
“And David and Solomon, when the two were judging the
case of a field into which the sheep of other people had
strayed at night. And We were witnessing their judgement.
We made Solomon to understand [the case] , and to each of
them We gave wisdom and knowledge.” [21:78-79]
2. IS DIFFERING A MERCY OR A MENACE?
HADITH OF TWO PEOPLE RECITING QUR’AN DIFFERENTLY,
TO WHICH THE PROPHET ﷺSAID: ‘BOTH OF THEM ARE
CORRECT.’ [AL-BUKHARI, NO.1234]
line of argument:
hadith contradicts
hadith is agreed on
previous verse
as being unsound
2. IS DIFFERING A MERCY OR A MENACE?
rebutting the menace argument
“What is intended here are the people of falsehood, like the Jews,
Christians, Magians and idolaters; likewise, those who oppose the
Sunnah from the Muslims.”
[Al-Sam’ani, Tafsir al-Qur’an, 2:468]
2. IS DIFFERING A MERCY OR A MENACE?
“Two men have objected to the hadith, ‘Differences in my ummah are a
mercy.’ The first was utterly confused about his faith: ‘Amr b. Bahr al-Jahiz.
The other was notorious for his gibberish nonsense and libertinism: Ishaq
b. Ibrahim al-Mawsili ... Al-Jahiz said: ‘If differing is a mercy, it would imply
that agreement is punishment’ ... The reply to this futile objection is that:
If something is a mercy, it doesn’t mean its opposite is a punishment. No
one holds this to be a logical necessity, nor even gives voice to it, except
an ignorant person, or one feigning ignorance. Allah, Exalted is He, says:
Of His mercy has He appointed for you night, that you may rest therein,
and day, that you might seek of His favours and be thankful. [28:73] So His
calling night a mercy does not entail that the day is a punishment. This is
clear, of which there is no doubt.”
“Differences in the religion are of three types: First; affirming the Creator
with His oneness and His uniqueness: denial of which is unbelief (kufr).
Second, in His attributes and will: denial of which is an innovation (bid’ah).
Third, in furu’ rulings that are open to various possible readings: Allah has
made this a mercy and an honour for the scholars.”
usul furu‘
”This knowledge is religion, so beware from who you take your religion.”
ْفَانفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا قَدْ عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُم
“There gushed forth from it twelve springs. Each group
knew their drinking-place.’ [2:60]
4. WHAT ARE TYPES OF PEOPLE IN FIQH?
“That which the great bulk of the ummah hold to is that ijtihad is
allowed in general and taqlid is allowed in general. Ijtihad is not
required on everyone while taqlid forbidden, nor taqlid obliged
on everyone while ijtihad forbidden. Rather, ijtihad is for the one
capable of it, while taqlid is for those who are incapable.”
“That which the great bulk of the ummah hold to is that ijtihad is
allowed in general and taqlid is allowed in general. Ijtihad is not
required on everyone while taqlid forbidden, nor taqlid obliged
on everyone while ijtihad forbidden. Rather, ijtihad is for the one
capable of it, while taqlid is for those who are incapable.”
ْ وَلَمْ يُخَطِّئ,ْ وَلَمْ يُصَوِّب,ْ وَلَمْ يُزَيِّف,ْ فَلَمْ يُرَجِّح,ِمَنْ كَانَ مُقَلِّدًا لَزِمَ حُكْمَ التَّقْلِيد
“As for the scholars, they only censure what is agreed upon. As for
what is differed in, there must be no censure of it.”
principle five