Ihya' s Praise In Verse

Imam Al-Ghazali's Ihya' 'Ulum Al-Deen

Its Praise In Verse

Indeed, Sayyidunal Imam al-Habib Mawlana al-Haddad has composed a whole qasida in praise of Ihya' 'Ulum al-Deen in which he also extols his ancestor Shaykh Abubakr al-'Aydaroos, who as already noted, took to the Ihya' with such devotion. This qasida is in his Diwan (Collected Eulogies) titled Ad-Durru'l Manzun Li Dhawi'l 'Uqul Wa'l Fuhum (Poetic Pearls For Discerning and Understanding Minds, p.315). Here it is in transliteration and translation.

Bi Ihya'-i 'Ulum-id-Deen-i tuhyi qulubanaa
Wa yukshafu 'annaa ghammunaa wa kurubunaa

Kitaabun hawa'l 'ilmulladhee huwa naafi'un
Muallifuhu ustaadhunaa wa tabibunaa

Kitaabun hawaa 'ilmal kitabi wa sunnatin
Wa maa qaalahu awwahunaa wa muneebunaa

Mawaareethu aslaafin lanaa wa a'immatin
Madhaw wa 'alaa aathaarihim mustajeebunaa

Idhaa nushirat a'laamuhu wa 'uloomuhu
Wa absaruhaa 'allaamunaa wa museebunaa

Tahaqqaqa anna'l 'ilma feehi bi asrihi
Wa lam yustarib fee mithli haadhaa areebunaa

Wa qad atnab ash-Shaykh u'l Imami biwasfihi
Abu'l makramati'l 'Aydaroos-i habibunaa

Wa kam ghairihi min 'aarifin wa muhaqqiqin
Wa habrin 'aleemin wa'l Ilaahu Haseebunaa

Wa tammat wa Sallillahu fee kulli sa'atin
'Ala'l Mustafa'l Haadee Shafee'i dhunubinaa

With "The Revival of the Religious Sciences" you rejuvenate our hearts
And remove our grief and sorrow

It is a book containing useful knowledge
Written by our teacher and physician

A book with the knowledge of the Qur'an and the Sunnah
And what he said makes us lamentful and penitent

It is the heritage of our ancestors and Imams
Who passed away and whose footprints we follow

When he unfurls his flags and publishes his knowledge
The best who behold it are our learned and rightly guided

It has been proved that all knowledge is in it
And our people of wisdom have no doubt in it

And its qualities were praised beyond measure by the Shaykh the Imam
The father of miracles our beloved al-'Aydaroos himself

How many such others are there, possessors of direct knowledge
Certifiers of truth, most knowledgeable scholars, and God is sufficient for us

And I conclude by invoking blessings of Allah in each and every moment
On (Muhammad) Mustafa the guide, the intercessor for our sins.

There are various levels of learning in this qasida that call for more study. For example, Mawlana al-Haddad's use of the words "awwah" and "muneeb" in the third verse remind us of the following verse of the Holy Qur'an Kareem.

Inna Ibrahima la haleemun awwaahun muneeb
No doubt, Ibrahim is forbearing, lamentful, penitent (11:75).

In his sharh (explanation) of the Ihya', al-Habib 'Abdulqadir al-'Aydaroos quotes two qasidas on the Ihya', one by Shaykh 'Ali bin Abibakr and the other by Shaykh al-Imam al-Muhaddith Abu'l 'Abbas al-Aqlishi, one of the students of Imam al-Ghazali, Naf'anAllahu bihim.

The qasida by Shaykh 'Ali bin Abibakr has 23 couplets all rhyming in the letter "qaaf", three of which are:

'Alayka bi Ihya' i'l 'Ulum-i wa lubbihaa
Wa asraarihaa kam qad hawaa min daqaaiq

Wa kam min lateefaatin lidhi'l lubbi munhalin
Wa kam min maleehaatin sabat lubba haadhiq

Kitabun jalilun lam yusannif qablahu
Wa laa ba'dahu mithlun lahu fi't taraaiq

You must have with you The Revival of the Sciences and its kernel
How many encompass with its secrets such perfections

And how many are the subtleties that spring forth from it to hearts that receive
And how many are the beauties that conquered the hearts of the intelligent

A majestic book whose author has no comparison
Before him or after him in the sacred quest

The qasida by Shaykh Abu'l 'Abbas al-Aqlishi is from his book An-Najm wa'l Kawaakib (The Star And the Galaxy).

Abaa Hamid anta'l mukhassas bi'l majdi
Wa antalladhee 'allamtanaa Sunan u'r Rushdi

Wada'ta lana'l Ihya' tuhyee nufusanaa
Wa tunqidhunaa min ta'atin naadhighi'l murdee

Fa rub'u 'ibaadaatihi wa 'aadaatihi'l latee
Yu'aaqibuhaa kadduri nazmun fi'l 'iqdi

Wa thaalithuhaa fi'l muhlikaati wa innahu
La munjinn minal halki'l mubarrahi wa'l bu'di

Wa raabi'uhaa fi'l munjiyaati wa innahu
Liyusrihu bi'l arwaahi fee jannati'l khuldi

Wa minhaa ibtihaaju liljawaarihi zaahirin
Wa minhaa salaahun li'l qulubi minal hiqdi

O Abu Hamid your dignity is very special
For sure, you are the one who taught us
     about the path of guidance (of the Prophet)
You gave us the Ihya' to revive ourselves
And to save us from obeying shaytaan
The first two volumes about worship and the ethics of daily life
Appear to have been composed like a necklace of pearls

And its third volume about ways to perdition
Saves us from damnation and ex-communication

And its fourth volume about ways to salvation
Lets the souls soar in paradise for ever

In it is happiness that manifests openly on one's self
As well as inner purification of the heart of malice

We find the following couplet on Imam al-Ghazali in the biographical dictionary of Salah al-Deen Khalil al-Safadi (passed away 764 A.H/1363 C.E).

Because of him the lame walked briskly
And the songless through him burst into melody

(Translation by Shaykh Abdal-Hakim Murad, in The Rememberance of Death, p. xv).

Shaykh Uways bin Muhammad al-Barawi al-Qadiri Naf'anAllahu bih does not fail to mention Imam al-Ghazali in his Tawassul.

Wa bi'l Imam-i Hujjatu'l Islam-i
Huwa Muhammad ubnu Muhammad ibni Muhammad-a

And the Imam The Proof of Islam
He is Muhammad son of Muhammad son of Muhammad

The Urdu speaking Muslims love to quote 'Allamah Iqbal's lament about the present state of the Muslim ummah so as to encourage them to put both body and soul in their worship to achieve spiritual excellence.

Reh gaee rasmay azan
Ruhay Bilali na rahee

Falsafaa reh gayaa
Talkeenay Ghazali na rahee

The tradition of azan remained
The spirit which Sayyidina Bilal infused into it vanished

Philosophy remained
The exhortations of Imam al-Ghazali vanished

One approach that the 'ulama (the learned) have taken is to directly praise the Ihya' in a qasida. Another is to summarise its essential message in a qasida. Sayyidunal Imam Mawlana al-Haddad has done it both ways in his Diwan (Collected Eulogies). The opening verse of the qasida by Mawlana al-Haddad (in Diwan, p. 317) that captures the basic teachings of the Ihya' is:

'Alayka bi-taqwallahi fi's sirri wa'l 'alan
Wa qalbaka nazzifhu mina'r rijsi wa'd daran

You must have fear of Allah in secret and in open
And your heart clean it of dirt and rust

Mawlana al-Haddad conveys in verse what Imam al-Ghazali teaches in prose to form an indescribably rich mosaic. May Allah Ta'ala make us benefit from them, Aameen.

Hasbunallahu wa ni'mal Wakeel
Allah is Sufficient for us and (He is) the most excellent Trustee (3:173)

Imam Al-Ghazali's Ihya' 'Ulum Al-Deen

He Adopted The Sufi Path

In Ta'reef i'l Ihya' bi Fadhaail i'l Ihya (Introducing "The Revival" with the Grace of "The Revival") of al-Habib 'AbdulQadir al-'Aydaroos, we get the biography of Imam al-Ghazali. He was born in Tus, Iran in 450 A.H/1058 C.E. His father was a dervesh who advised his friend to spend his wealth on the education of his sons Muhammad and Ahmad after he passed away. This his friend did after the demise of Imam al-Ghazali's father in 465 A.H. He studied under the Imam al-Haramayn, Abu'l Ma'ali al-Juwayni in Nishapur until 478 A.H when he moved to Baghdad. There he proved his brilliance and in 484 A.H was appointed professor at the Madrasatun Nizamiyyah, the highest scholarly position and the most coveted honour at that time.

He explains in another of his books titled Al-Munqidh Min al-Dhalaal (Deliverance from Error) that he had mastered all the zahiri (manifest) knowledge like shari'a (sacred law) and fiqh (jurisprudence) as well as what the philosophers had to say, but he yearned to achieve yaqin (certitude). To acquire this, he decided in Dhul Qa'da 488 A.H to entirely give up his position, status and fame and to adopt the life of a dervesh. He had realised that achieving personal religious experience was the only way to gain certitude (yaqin). He supplicated to Allah to make it easy for him to renounce the world (dunya) and Allah accepted his dua. He went for Hajj and Ziyara to Makkah and Madina as well as to Bayt ul Maqaddas and to Damascus where he went into khalwa (spiritual retreat) in the zawiya (khaniqa or spiritual lodge) of the Jami Mosque. Since then, the zawiya has been named after him.

He writes that he obtained many benefits in khalwa (spiritual seclusion) but the one thing he would like to convey to people for their benefit is his realisation that the only true path to Allah is the path of the sufis, their spiritual journey is the best journey, and their character is the purest character. He says that if all the intelligence of the thinkers and the wisdom of all the wise people and the knowledge of all the 'ulama who know the secrets of shari'ah were to be put together, they would not be worth exchanging for the Sufi path because the Sufi path is lit with the Nur-i Mishkaat-un-Nubuwwah (light from the niche of Prophethood). He set himself the task of cleaning his heart of everything except Allah. We say Allahu Akbar (Allah is Great) to begin salah. A sufi begins by saying Allah Akbar to clean his heart of everything except Allah for his whole life. Once he says Allahu Akbar, he gives up his ikhtiyaar (choice) and surrenders himself completely to Allah in worshipful service, to achieve the stage of fana fillah, all the while following the perfect example of our beloved, blessed and noble Prophet Muhammad Mustafa Sallallahu 'alaihi wa Sallam.

The Ihya' and some of his most well-known kutub (books) were written after he adopted the sufi path. Allah had obviously accepted his father's dua (supplication) to give his sons 'ilm un nafi' (useful knowledge).

Once in a while, he talks of spiritual experiences in the Ihya'. For example, in Vol. III, p.20, Ajaib al-Qalb, Bayan al-farq bayn al-ilham wa'l ta'allum ("The Wonders of the Heart: An Exposition of the Difference Between Inspiration and Learning"), he writes:

"If his aspiration is true, his ambition pure and his concentration good, so that his appetites do not pull at him, and he is not distracted by the hadith an-nafs (discourse of the soul meaning egotism of the soul) towards the attachments of the world, the gleams of the Truth will shine in his heart. At the outset, this will resemble a brief, inconstant shaft of lightening, which then returns, perhaps after a delay. If it returns, it may be fleeting or firm; and if it is firm (thabit), it may or may not endure for some time. States such as these may come upon each other in succession, or only one type may be present. In this regard, the stages of God's saints (awliya) are as innumerable as their outer attributes and qualities". (Translation by Shaykh Abdal-Hakim Murad, in Al-Ghazali on Disciplining The Soul, p. lxvii-lxviii).

Who else can give you such detailed insights?

He passed away on 14 Jamadil Akhir 505 A.H/1111 C.E. 'Allamah ibn al-Jawzi narrates in his book 'Abdul Mamaat (The Servants of Allah Who Passed Away) that on Monday early in the morning, Imam al-Ghazali got up from his bed, performed the morning prayer, and then sent a man to bring him his kafan (burial shroud). When it was brought, he lifted it upto his eyes and said: "Lord's Command is to be obeyed". Saying this, he lied facing the qibla and breathed his last.

Naf'anAllahu bih, May Allah Sub'hanahu wa Ta'ala make us benefit from him, Aameen.

It is reported in the Sharh of al-Habib 'Abdul Qadir al-'Aydaroos that after Imam al-Ghazali passed away, Shaykh Shihab ud-Deen Ahmad az-Zabidi, saw one day while he was sitting, that the gates of heaven opened and some malaika (angels) descended. A certain grave opened and a person came out whom they clothed in a green robe, and they ascended with him on a conveyance, passed the seven heavens and beyond sixty veils till they were lost out of sight. When he asked who he was, he was answered: "This is the Imam al-Ghazali".

Naf'anAllahu bih, May Allah make us benefit from him, Aameen.

Hasbunallahu wa ni'mal Wakeel
Allah is Sufficient for us and (He is) the most excellent Trustee (3:173)

Imam Al-Ghazali's Ihya' 'Ulum Al-Deen

The Ihya' is Encyclopedic

The Ihya' is truly encyclopedic. It is not just one book but consists of forty books in four volumes as follows:

Volume I: On Worship ('Ibaadaat)

Book 1: Knowledge

Book 2: Foundations of the Articles of Faith

Book 3: The Secrets of Purity

Book 4: The Secrets of Ritual Prayer

Book 5: The Secrets of Zakah

Book 6: The Secrets of Fasting

Book 7: The Secrets of the Pilgrimage

Book 8: The Proprieties of Qur'anic Recitation

Book 9: Invocations and Supplications

Book 10: The Arrangements of Regular Invocations and Division of the Night Vigil

Volume II: On The Proprieties of Daily Life ('Aadaat)

Book 1: The Proprieties of Eating

Book 2: The Proprieties of Marriage

Book 3: The Proprietes of Acquisition and Earning a Livelihood

Book 4: The Lawful and Unlawful

Book 5: The Proprieties of Friendship, Brotherhood and Companionship

Book 6: The Proprieties of Seclusion

Book 7: The Proprieties of Travelling

Book 8: The Proprieties of Audition and Ecstacy

Book 9: Enjoining Good and Forbidding Evil

Book 10: The Proprieties of Living as Exemplified in the Virtues of the Prophet, peace and blessings of Allah be upon him.

Volume III: The Ways To Perdition (Muhlikaat)

Book 1: Expounding the Wonders of the Heart

Book 2: Disciplining the Soul, Refining the Character and Curing the Sicknesses of the Heart

Book 3: Breaking the Two Desires

Book 4: Harms of the Tongue

Book 5: Condemnation of Anger, Rancour and Envy

Book 6: Condemnation of the World

Book 7: Condemnation of Miserliness and of the Love of the World

Book 8: Condemnation of Status and Ostentation

Book 9: Condemnation of Pride and Conceit

Book 10: Condemnation of Self-Delusion

Volume IV: On The Ways To Salvation (Munjiyaat)

Book 1: Repentance

Book 2: Patience and Thanksgiving

Book 3: Fear and Hope

Book 4: Poverty and Abstinence

Book 5: The Unity of God and Reliance Upon Him

Book 6: Love, Longing, Intimacy and Contentment

Book 7: Intention, Truthfulness and Sincerity

Book 8: Holding Vigil and Self Examination

Book 9: Meditation

Book 10: The Remembrance of Death and the Afterlife

Hasbunallahu wa ni'mal Wakeel
Allah is Sufficient for us and (He is) the most excellent Trustee (3:173)

Ihya' 'Ulum Al-Deen

Imam Al-Ghazali's

Ihya' 'Ulum Al-Deen

An Appreciation by Siddiq Osman Noormuhammad

1. What some Awilya And Saliheen Say

2. Its Praise In Verse

3. He Adopted the Sufi Path

4. The 'Ihya is Encyclopedic

5. The 'Ihya is Comprehensive

6. It Is Full Of Qur'an

7. It Is Full Of Hadith

8. The Narratives

9. He Encourages Zikr

10. A Literary Masterpiece

11. Simile and Metaphor

12. Rhyming Prose

13. Scholarship on the Ihya'

14. Khatam Shareef of the Ihya'

15. References

What Some Awliya And Saleheen Say

It is best to begin by quoting what some of the awliya (saints) and the saleheen (pious) say about Ihya' 'Ulum al-Deen (The Revival of the Religious Sciences) by Imam Abu Hamid Muhammad ibn Muhammad ibn Muhammad al-Ghazali, Naf'anAllahu bih (450-505 A.H/1058-1111 C.E). To quote al-Habib 'AbdAllah bin 'Alawi bin Hasan al-'Attas Naf'anAllahu bih in his book The Way of Bani 'Alawi, (p. 17), translated by Dr. Mostafa al-Badawi.

"""Our master 'Abdallah bin 'Alawi al-Haddad has said:

"Al-Ghazali is a graceful favour bestowed by Allah upon this nation (ummah). He has investigated the sciences and weaved them. No 'alim can have his rank".

And: "The books of al-Ghazali quench thirst for they are a cure of the heart's sicknesses".

And: "To love al-Ghazali is an incomparable gift, and you will see this in akhira. Only the believer whose heart is enlightened and who deals justly with his self loves the books of al-Ghazali, he has guided us with his books and the barakat of his secrets.

And: "Never have the people of truth agreed about the perfection of anyone as they have about that of Imam al-Ghazali. A traveller's journey is not complete until he has read the books of al-Ghazali, for they help him in his journey and protect him from the evil of his self".

And: "The one who engages in reading the Ihya' is gaining firmly established knowledge, for the reading of it may suffice as a teacher and a shaykh. Nothing is more beneficial to the people of this time than to read the Ihya', for it is life and happiness in akhira".

And: "The Ihya' is a miracle""".

Another important reference is the sharh (appreciative explanation) of the Ihya' titled Ta'reef i'l Ihya' bi Fadhaail i'l Ihya' (Introducing "The Revival" with the Grace of "The Revival") by al-Habib 'AbdulQadir bin Shaykh Abubakr bin Shaykh 'Abdallah al-'Aydaroos, Naf'anAllahu bihim. (This is given as an annex to the Ihya' in Arabic) He narrates that according to his forefather, Shaykh ul-Akbar 'Abdallah al-'Aydaroos (passed away 865 A.H/1461 C.E), the Ihya' is a sharh (explanation) of the Holy Qur'an Kareem and the blessed Hadith Shareef, and the reading of it brings you maghfira (forgiveness of Allah Ta'ala). May Allah Ta'ala give us this maghfira, Aameen Yaa Rabbal 'Aalameen.

Al-Fateha!

According to Shaykh 'Abdallah al-'Aydaroos, Allah Subhanahu wa Ta'ala Himself is pleased with the Ihya'! He calls it the bahral muhit (the encircling ocean) and a'jubatuz-zamaan (the marvel of the times). He advises that if anyone acts on it, he will get the love of Allah Sub'hanahu wa Ta'ala, the love of Rasulullah Sallallahu 'alaihi wa Sallam, the love of the angels, the love of all the Prophets 'alayhimussalam; and the love of the awliyaAllah (friends of Allah), Naf'anAllahu bihim.

Indeed Shaykh 'Abdallah al-'Aydaroos and his son, the equally illustrious Shaykh Abubakr al-'Aydaroos Naf'anAllahu bih (passed away 914 A.H/1508 C.E) popularised the books of Imam al-Ghazali so much that several editions of the Ihya' were produced in their time. Dars (lessons) used to be given from the Ihya' and in the time of Shaykh Abubakr al-'Aydaroos, the reading of the Ihya' from the first page to the last, all the more than 1800 pages of it, was completed 25 times. Allahu Akbar! This tradition continues to this day among the 'ulama, Al-Hamdu Lillah!

In his sharh (explanation), al-Habib 'AbdulQadir al-'Aydaroos Naf'anAllahu bih gives a neat little summary about the contents of the Ihya'. According to him,

the first volume on 'Ibaadaat (worship) is about Huququllah (rights of Allah),
the second volume on 'Aadaat (the proprieties of daily life) is about huquq u'l 'ibaad (the rights of Allah's servants on you),
the third volume on Muhlikaat (the ways to perdition) is about tazkiyat u'l qalb min sifat i'l madhmumah (purification of the heart of condemnable qualities), while
the fourth volume on Munjiyaat (the ways to salvation) is about tahliyatul qalb min sifaat i'l mahmudah (the embellishment of the heart with praiseworthy qualities).
He also quotes the views of many other mashaayikh (spiritual masters) about the Ihya'. Shaykh Abu Muhammad al-Kaazruni said, for example, that if all the books were to perish, the Ihya' would be sufficient to replace them all.

Shaykh 'Ali bin Abubakr bin Shaykh 'AbdulRahman al-Saqqaf said that if a non-believer opened the Ihya', he would become a Muslim because it is a hidden secret and a magnet for the heart.

Al-Faqih ul 'Allamah Isma'il bin Muhammad al-Hadhramy calls Imam al-Ghazali "Sayyidul Musannifeen" (the leader of all the authors).

Imam Abu'l Hasan al-Shadhili once saw Rasulullah Sallallahu 'alaihi wa Sallam in a dream pointing to Imam al-Ghazali and asking Sayyidina Musa 'Alayhissalam and Sayyidina 'Isa 'Alayhissalam whether they had seen such a hibr (most knowledgeable scholar) in their ummah (community). They responded "No".

Another great work on the Ihya' is by Shaykh Hafiz al-Iraqi (725-806 A.H), a Hafiz of Hadith Shareef who knew more than 300,000 ahaadith by heart. His book is titled Takhreej Maa Fi'l Ihya' Minal Akhbaar (Identification of the Hadith in "The Revival") In it he identifies the verses of the Qur'an Kareem referenced in the Ihya' as well as the sources of Hadith Shareef. He identifies the Hadith Shareef in three categories:

those that are in the Sahihayn of Imam Bukhari and Imam Muslim;
those that are in the rest of the Sihah Sitta (the six authentic books of hadith), that is, in the Jami' of Tirmidhi, Sunan of Abu Dawud, Sunan of An-Nasaai, and Sunan of Ibn Majah; and
those that are in the rest of hadith compilations, such as the al-Muwatta (The Well-Trodden Path) of Imam Malik, Shu'ab al-Iman (Branch of the Faith) and Dalaail un Nubuwwah (Proofs of Prophethood) of Imam al-Bayhaqi, and the Musnad collections of Imam Ahmad ibn Hanbal, Al-Daylami, al-Bazzar, and Abu Ya'la, among others.
This monumental piece of scholarship forms the footnotes to the Ihya' in the original Arabic, such is the stature of the Ihya'!

According to Shaykh Hafiz al-Iraqi,

the first volume of the Ihya' on 'Ibaadaat (worship) is a must for those dedicated to aakhirah (the afterlife),
the second volume on 'Aadaat (the proprieties of daily life) is a must for those who want to live according to the religion of Islam,
the third volume on Muhlikaat (the ways to perdition) is a must for those who want to achieve tazkiyatun nafs (purification of the ego/self), and tat'hirul qalb (purification of the heart) while
the fourth volume on Munjiyaat (the ways to salvation) is a must for those who want to be among the muqarrabeen (those drawn near to Allah) and siddiqeen (the sincerely truthful).
According to him, the Ihya' is medicine for the heart, medicine for the soul and a means to achieve everlasting bliss in paradise.

In the Muqaddimah (Introduction) to the Ihya' in Arabic, Vol.I, we learn that according to Imam Muhammad bin Yahya, Imam al-Ghazali is the second Imam Shafi'i, Naf'anAllahu bihim.

Imam Abu'l 'Abbas al-Mursi said that Imam al-Ghazali achieved the status of Siddiqiyyah 'uzma (the greatest station among the siddiqeen, the truthful). We learn of this in the "Introduction" to the Gujarati translation of Minhajjul 'Aabideen (The Path of the Worshippers), another of Imam al-Ghazali's books, translated by Janab Shabbir 'Ali Patel Razvi.

According to al-Habib 'Abdallah al-'Attas in The Way of Bani 'Alawi, the Ihya' is totally concerned about the realisation of 'ubudiyyah (worship of Allah Sub'hanahu wa Ta'ala). He quotes Shaykh 'Abdallah bin Ahmad Baa-Sudan Naf'anAllahu bih from his kitab Al-Futuhaat al-'Arshiyyah (The Openings of the Divine Throne): "Swim in the sea of the Ihya' and you shall be counted among the living".

Among other mashaayikh who have written on Imam al-Ghazali are:

Imam Hafiz ibn 'Asakir
Imam Abu'l Faraj ibn al-Jawzi
Shaykh 'Afifuddin 'Abdallah bin As'ad al-Yafi'i al-Yamani
Imam Taj al-Deen al-Subki
Al-Sayyid Muhammad al-Murtada al-Husaini al-Zabidi
My master, the majestic Shaykh al-Habib Ahmad Mash-hur bin Taha al-Haddad Naf'anAllahu bih mentions the Ihya' among "Valuable Books - Milestones For Seekers" in his Miftahul Jannah (The Key To Paradise, p.99).

Sayyidunal Imam 'AbdAllah bin 'Alawi al-Haddad Naf'anAllahu bih (henceforth referred to as al-Habib Mawlana al-Haddad) explains in Ad-Da'wat u't Taammah (The All-Out Call) that the 'ulama are agreed that Imam al-Ghazali was the mujaddid (renewer) of the fifth century. He calls him Hujjat ul Islam (The Proof of Islam) as do one and all.

Naf'anAllahu bihim, may Allah Sub'hanahu wa Ta'ala make us benefit from them all, Aameen Yaa Rabbal 'Aalameen.

Hasbunallahu wa ni'mal Wakeel
Allah is Sufficient for us and (He is) the most excellent Trustee (3:173)

The Superiority Of Fiqh Over Hadith

The Superiority
Of Fiqh Over Hadith

by Sh. G. F. Haddad

chapters:
0. Introd.
1. Hadîth Misguides Those Devoid of Fiqh
2. Imâms of Hadîth Defer to Imâms of Fiqh
3. Knowledge Is Not Memorization but a Light
4. The Hadîth of the Jurists is Preferable to That of the Non-Jurists
5. Knowing the Hadîth is Different From Practicing It
6. Understanding the Hadîth is Superior to Knowing It
7. Most Hadîth Scholars Do Not Possess Intelligence of the Hadîth
8. Not Every Sound Hadîth Forms Evidence
9. NOTES

Allah Most High said, {He gives wisdom to whomever He will, and whoever receives wisdom receives immense good } (2:269).

The Holy Prophet  said, "He for whom Allâh desires great good, He grants him (superlative) understanding in the Religion (yufaqqihhu/yufqihhu fî al-dîn). I only distribute and it is Allâh Who gives. That group shall remain in charge of the Order of Allâh, unharmed by those who oppose them, until the coming of the Order of Allâh."1

"It may be that one carries understanding without being a person of understanding; it may be that one carries understanding to someone who possesses more understanding than he."

Imâm al-Shâfi`î apparently took from Imâm Abû Hanîfa his famous statement, said: "You [the scholars of h.adîth] are the pharmacists but we [the Jurists] are the physicians." This is also reported from al-A`mash and Abu Sulayman Ibn Zubar and was probably proverbial. Mullâ `Alî al-Qârî commented: "The early scholars said: The h.adîth scholar without knowledge of fiqh is like a seller of drugs who is no physician: he has them but he does not know what to do with them; and the fiqh scholar without knowledge of h.adîth is like a physician without drugs: he knows what constitutes a remedy, but does not have it available."2

Imâm Ah.mad is related by his students Abû T.âlib and H.umayd ibn Zanjûyah to say: "I never saw anyone adhere more to h.adîth than al-Shâfi`î. No one preceded him in writing down h.adîth in a book."

The meaning of this is that al-Shâfi`î possessed the intelligence of
h.adîth after which Ah.mad sought, as evidenced by the latter's statement: "How rare is fiqh among those who know h.adîth!"

This is a reference to the h.adîth: "It may be one carries understanding (fiqh) - meaning: memorizes the proof-texts of fiqh - without being a person of understanding (faqîh)."3 The Salaf and Khalaf elucidated this rule in many famous statements showing that, for all the exalted status of the Muh.addith, yet the Faqîh excels him:

H.adîth Misguides Those Devoid of Fiqh

Cautioning against the danger of misusing hadith to the point of committing sin, Imam Ahmad narrated from Muhammad ibn Yahya al-Qattan (d.233) that the latter said: "If one were to follow every rukhsa that is in the hadîth, he would ebcome a transgressor (fâsiq)."

* Ibn Abî Zayd al-Mâlikî reports Sufyân ibn `Uyayna as saying: "H.adîth is a pitfall (mad.illa) except for the fuqahâ'," and Mâlik's companion `Abd Allâh ibn Wahb said: "H.adîth is a pitfall except for the Ulema. Every memorizer of h.adîth that does not have an Imâm in fiqh is misguided (d.âll), and if Allâh had not rescued us with Mâlik and al-Layth [ibn Sa`d], we would have been misguided."4

Ibn Abî Zayd comments: "He [Sufyân] means that other than the jurists might take something in its external meaning when, in fact, it is interpreted in the light of another h.adîth or some evidence which remains hidden to him; or it may in fact consist in discarded evidence due to some other [abrogating] evidence. None can meet the responsibility of knowing this except those who deepened their learning and obtained fiqh." Imâm al-Haytamî said something similar.5

Ibn Wahb is also reported to say: "I met three hundred and sixty learned people of knowledge but, without Mâlik and al-Layth, I would have strayed."6

Another versions states: "Were it not for Mâlik ibn Anas and al-Layth ibn Sa`d I would have perished; I used to think everything that is [authentically] related from the Prophet - Allâh bless and greet him - must be put into practice."7

Another version has: "I gathered a lot of h.adîths and they drove me to confusion. I would consult Mâlik and al-Layth and they would say to me, 'take this and leave this.'"8 Ibn Wahb had compiled 120,000 narrations according to Ah.mad ibn S.âlih..9

Hence, Ibn `Uqda replied to a man who had asked him about a certain narration: "Keep such h.adîths to a minimum for, truly, they are unsuitable except for those who know their interpretation. Yah.yâ ibn Sulayman narrated from Ibn Wahb that he heard Mâlik say: 'Many of these h.adîths are [a cause for] misguidance; some h.adîths were narrated by me and I wish that for each of them I had been flogged with a stick twice. I certainly no longer narrate them!'"10

By his phrase, "Many of these h.adîths are misguidance," Mâlik means their adducing them in the wrong place and meaning, because the Sunna is wisdom and wisdom is to place each thing in its right context.11 An example of this is al-Shâfi`î's report that Mâlik regretted including in the Muwatta the hadith of the pond in which the Prophet is told, "You do not know what they did after you" because of the inevitable abuse at the hands of Shî`îs (or shî`ified Sunnis such as the Ghumârî school and others in our time).

* Ibn al-Mubârak said: "If Allâh had not rescued me with Abû H.anîfa and Sufyân [al-Thawrî] I would have been like the rest of the common people." Al-Dhahabî relates it as: "I would have been an innovator."12

The Imâms of H.adîth Defer to the Imâms of Fiqh

* Imâm Ah.mad's teacher, Yah.yâ ibn Sa`îd al-Qat.t.ân, despite his foremost status as the Master of h.adîth Masters and expert in narrator-recommendation and discreditation, would not venture to extract legal rulings from the evidence but followed in this the fiqh of Abû H.anîfa as he explicitly declared: "We do not belie Allâh. We never heard better than the juridical opinion (ra'î) of Abû H.anîfa, and we followed most of his positions."13

Similarly, Muh.ammad ibn `Abd Allâh ibn `Abd al-H.akam said: "If it were not for al-Shâfi`î I would not have known how to reply to anyone. Because of him I know what I know."14 As for Muh.ammad ibn Yah.yâ al-Dhuhlî (d. 258) of Khurâsân, whom Abû Zur`a ranked above Imâm Muslim and who is considered an Amîr al-Mu'minîn fî al-H.adîth ("Commander of the Faithful in the Science of H.adîth"), he never considered himself a non-muqallid but said: "I have made Ah.mad ibn H.anbal an Imâm in all that stands between me and my Lord."15 Mis`ar ibn Kidâm said the same with regard to Imâm Abû H.anîfa.16

Knowledge Is Not Memorization but a Light

Fiqh is the context of many statements of the Imâms on knowledge consisting in wisdom, benefit, deeds, and light rather than learning and memorization as we already mentioned. Mâlik said: "Wisdom and knowledge are a light by which Allâh guides whomever He pleases; it does not consist in knowing many things"17. Al-Shâfi`î: "Knowledge is what benefits. Knowledge is not what one has memorized."18

Al-Dhahabî: "[Knowledge (al-`ilm) is "not the profusion of narration, but a light which Allâh casts into the heart. Its condition is followership (ittibâ`) and the flight away from egotism (hawâ) and innovation."19

Al-Khatîb in his brief Iqtidâ' al-`Ilm al-`Amal ("Learning Necessitates Deeds") narrates many statements to this effect from Ibn Mas`ûd, Abû Hurayra, Abû al-Dardâ, Abû Qilâba, al-Zuhrî, al-Tustarî, Ibn `Uyayna, and otherrs of the Salaf. This Islamic understanding of knowledge elucidates al-H.asan al-Bas.rî report that the Prophet said: "The energy of the Ulema is care and help while the energy of fools is to quote" (himmat al-`ulamâ' al-ri`âya wa himmat al-sufahâ' al-riwâya).20 and the statement of the `Abbâsî Caliph `Abd Allah ibn Mu`tazz (249-296): "The learning of the hypocrite consists in his discourse while the learning of the Believer consists in his deed."

The H.adîth of the Jurists is Preferable to That of the Non-Jurists
Wakî` ibn al-Jarrâh preferred long-chained narrations through the fuqahâ' to short-chained ones through non-fuqahâ' and said: "The h.adîth current among the jurists is better than the h.adîth that is current among the h.adîth scholars."21 This is a foundational rule in the H.anîfî School, which like Yah.yâ al-Qat.t.ân, Wakî` followed.22

Al-A`mash (Abû Muh.ammad Sulaymân ibn Mahrân al-Asadî the Tâbi`î 61/-148) also said: "The h.adîth that jurists circulate among themselves is better than that which h.adîth narrators circulate among themselves."23

Ibn Rajab said that Abû Dâwûd in his Sunan was more concerned with the jurisprudence of the h.adîth than with its chains of transmission.24

This is also the case with al-Bukhârî's Sahîh while Muslim, Ibn Mâjah, and al-Nasâ'î focussed on the benefits of its transmission chains and text variants - Muslim being the most thorough and reliable in these regards. Al-Tirmidhî gave equal weight to the fiqh of the hadîth and the study of its transmission although Abû Dâwûd is somewhat stricter in hadîth authentification while al-Nasâ'î surpasses them both.

Knowing the H.adîth is Different From Practicing It

Sufyân al-Thawrî used to say to the h.adîth scholars: "Come forward, O weak ones!"25 He also said: "If h.adîth were a good thing it would have vanished just as all goodness has vanished," and "Pursuing the study of h.adîth is not part of the preparation for death, but a disease that preoccupies people." Al-Dhahabî commented: "He said this verbatim. He is right in what he said because pursuing the study of h.adîth is other than the h.adîth itself."26

Understanding the H.adîth is Superior to Knowing It

Ish.âq ibn Râhûyah said: "I would sit in Iraq with Ah.mad ibn H.anbal, Yah.yâ ibn Ma`în, and our companions, rehearsing the narrations from one, two, three routes of transmission... But when I said: What is its intent? What is its explanation? What is its fiqh? They would all remain mute except Ah.mad ibn H.anbal."30

Sufyân al-Thawrî said: "The explanation (tafsîr) of the h.adîth is better than the h.adîth."27 Another wording has: "The explanation of the h.adîth is better than its audition."28

Abû `Alî al-Naysabûrî said: "We consider understanding superior to memorization."29

Ibn Mahdî regretted not having written, after every hadîth he had recorded, its explanation.

The perspicuity and fiqh of Abû Thawr among the h.adîth Masters is famous. A woman stood by a gathering of scholars of h.adîth comprising Yah.yâ ibn Ma`în, Abû Khaythama, Khalaf ibn Salim, and others. She heard them saying: "The Prophet said," and "So-and-so narrated," and "No one other than So-and-so narrated," etc. Whereupon she asked them: "Can a woman in her menses wash the dead?" for that was her occupation. No one in the entire gathering could answer her, and they began to look at one another.

Abû Thawr arrived, and they referred her to him. She asked him the same question and he said: "Yes, she can wash the dead, as per the h.adîth of al-Qâsim from `A'isha: 'Your menses are not in your hand,'31 and her narration whereby she would scrub the Prophet's  hair at a time she was menstruating.32 If the head of the living can be washed [by a woman in her menses], then a fortiori the dead!"

Hearing this, the h.adîth scholars said: "Right! So-and-so narrated it, and So-and-so told us, and we know it from such-and-such a chain," and they plunged back into the narrations and chains of transmission.
The woman said: "Where were you all until now?"33

Ibn `Abd al-Barr cites Imâm Ah.mad as saying: "From where does Yah.yâ ibn Ma`în know al-Shâfi`î? He does not know al-Shâfi`î nor has any idea what al-Shâfi`î says!"34 Ibn Râhûyah similarly conceded defeat before al-Shâfi`î's jurisprudence although himself reputed for fiqh.35

Most H.adîth Scholars Do Not Possess Intelligence of the H.adîth

* `Abd al-Razzâq al-S.an`ânî, Sufyân's contemporary, was the teacher of the pillars of h.adîth memorization in their time - Ah.mad, Ibn Râhûyah, Ibn Ma`în, and Muh.ammad ibn Yah.yâ al-Dhuhlî. Yet when Muh.ammad ibn Yazîd al-Mustamlî asked Ah.mad: "Did he [`Abd al-Razzâq] possess fiqh?" Ah.mad replied: "How rare is fiqh among those who know h.adîth!"36

Anas ibn Sîrîn said: "I came to Kûfa and found in it 4,000 persons pursuing h.adîth and 400 persons who had obtained fiqh."37

Sufyân al-Thawrî: "Knowledge in our view is only the dispensation of a trustworthy learned perrson. As for strtictness, anyone can be strict!"

Hujjat al-Islâm al-Ghazâlî in al-Mustasfâ and Imâm Ibn Qudâma in Rawdat al-Nâzir both said that an `Âlim may be an Imâm in a particular science and an uneducated common person in another.

Ibn `Abd al-Salâm said: "Most h.adîth scholars are ignorant in fiqh."38 A majority of 90% according to Anas ibn Sîrîn - among the Salaf!
Al-Dhahabî said: "The majority of the h.adîth scholars have no understanding, no diligence in the actual knowledge of h.adîth, and no fear of Allâh regarding it."39 All of the authorities al-Dhahabî listed as "those who are imitated in Islâm" are Jurisprudents and not merely
h.adîth masters.

Al-Sakhâwî in his biography of Ibn H.ajar entitled al-Jawâhir wa al-Durar fi Tarjamat Shaykh al-Islâm Ibn Hajr states that al-Fâriqî said: "One who knows chains of h.adîth but not the legal rulings derived from them cannot be counted among the Scholars of the Law." His student Ibn Abî `As.rûn (d. 585) also followed this view in his book al-Intis.âr.40

Not Every Sound Hadîth Forms Evidence

Ibrâhîm al-Nakha`î said: "Truly, I hear a h.adîth, then I see what part of it applies. I apply it and leave the rest."41 Shaykh Muh.ammad `Awwâma said: "Meaning, what is recognized by the authorities is retained while anything odd (gharîb), anomalous (shâdhdh), or condemned (munkar) is put aside."

Yazîd ibn Abî H.abîb said: "When you hear a h.adîth, proclaim it; if it is recognized, [keep it,] otherwise, leave it."42

Ibn Abî Laylâ said: "A man does not understand h.adîth until he knows what to take from it and what to leave."43

`Abd al-Rah.mân ibn Mahdî, the Commander of the believers in H.adîth, said: "It is impermissible for someone to be an Imâm [i.e. to be imitated] until he knows what is sound and what is unsound and until he does not take everything [sound] as evidence, and until he knows the correct way to infer knowledge [in the Religion]."44

Al-Shâfi`î narrated that Mâlik ibn Anas was told: "Ibn `Uyayna narrates from al-Zuhrî things you do not have!" He replied: "Why, should I narrate every single h.adîth I heard? Only if I wanted to misguide people!"45

Shaykh `Abd al-Fattâh. Abû Ghudda mentioned some of the above examples and commented: "If the likes of Yah.yâ al-Qat.t.ân, Wakî` ibn al-Jarrâh., `Abd al-Razzâq, Yah.yâ ibn Ma`în, and those who compare with them, did not dare enter into ijtihâd and fiqh, then how rash are the claimants to ijtihâd in our time! On top of it, they call the Salaf ignorant without the least shame nor modesty! Allâh is our refuge from failure."46

The blessings and peace of Allah on the Prophet
his Family and his Companions!

NOTES

1H.adîth of the Prophet  narrated from Mu`âwiya by al-Bukhârî and Muslim.

2 Al-Qârî, Mu`taqad Abî H.anîfata al-Imâm fî Abaway al-Rasûl `Alayhi al-S.alât wa al-Salâm (p. 42).

3 A nearly-mass-narrated (mashhûr) sound h.adîth of the Prophet - Allâh bless and greet him - reported from several Companions by al-Tirmidhî, Abû Dâwûd, Ibn Mâjah, and Ah.mad.

4 Ibn Abî H.âtim in the introduction of al-Jarh. wa al-Ta`dîl (p. 22-23); Ibn Abî Zayd, al-Jâmi` fî al-Sunan (p. 118-119); Ibn `Abd al-Barr, al-Intiqâ' (p. 61); al-Dhahabî. See Shaykh `Abd al-Fattah Abû Ghudda's comments on this statement in his notes on al-Lacknawî's al-Raf` wa al-Takmil (2nd ed. p. 368-369, 3rd ed. p. 90-91).

5 In al-Fatâwâ al-H.adîthiyya (p. 283).

6 Narrated by Ibn H.ibbân in the introduction to al-Majrûh.în (1:42). He then narrates from Ibn Wahb a similar statement where he adds the names of `Amr ibn al-H.ârith and Ibn Mâjishûn.

7 Narrated by Ibn `Asâkir and al-Bayhaqî cf. Ibn Rajab, Sharh. al-`Ilal (1:413) and `Awwâma (p. 76).

8 Narrated by Qâd.î `Iyâd.. in Tartîb al-Madârik (2:427).

9 In Ibn al-Subkî, T.abaqât al-Shâfi`iyya al-Kubrâ (2:128).

10 Narrated by al-Khat.îb, al-Faqîh wal-Mutafaqqih (2:80).

11 Shaykh Ismâ`îl al-Ans.ârî as quoted by `Awwâma, Athar (p. 77).

12 Ibn H.ajar, Tahdhîb al-Tahdhîb (10:449-452 #817) and al-Dhahabî's Manâqib Abî H.anîfa.

13 Narrated by al-Dhahabî in Tadhkirat al-H.uffâz. (1:307) and Ibn H.ajar in Tahdhîb al-Tahdhîb (10:450).

14 Narrated by Ibn `Abd al-Barr in al-Intiqâ' (p. 124).

15 Narrated by al-Dhahabî in the Siyar (10:205).

16 Cf. Ibn Abî al-Wafâ, last page of the Karachi edition of al-Jawâhir al-Mud.iyya.

17 In Ibn `Abd al-Barr, Jâmi` Bayân al-`Ilm (1:83-84), al-Qâd.î `Iyâd.., Tartîb al-Madârik (2:62), al-Shât.ibî, al-Muwâfaqât (4:97-98).

18 "The Knowledge That Benefits is That Whose Rays Expand in the Breast and Whose Veil is Lifted in the Heart." Ibn `At.â' Allâh, H.ikam (#213).

19 Siyar (10:642).

20 Narrated mursal from al-H.asan by Ibn `Asâkir in his Târîkh and al-Khat.îb in al-Jâmi` li Akhlâq al-Râwî (1983 ed. 1:88 #27) cf. al-Jâmi` al-S.aghîr (#9598) and Kanz (#29337).

21 Cited by al-Dhahabî in the Siyar (al-Arna'ût. ed. 9:158, 12:328-329).

22 Cf. al-Dhahabî, Tadhkirat al-H.uffâz. (1:307) and Ibn H.ajar in Tahdhîb al-Tahdhîb (11:126-127).

23In al-Sakhâwî, al-Jawâhir wa al-Durar (p. 21).

24Ibn Rajab, Sharh. `Ilal al-Tirmidhî (1:411).

25 Cited from Zayd ibn Abî al-Zarqa' by al-Dhahabî, Siyar (al-Arna'ût. ed. 7:275).

26 Al-Sakhâwî, al-Jawâhir wa al-Durar (p. 20-23).

27 Narrated by al-Harawî al-Ans.ârî in Dhamm al-Kalâm (4:139 #907).

28 In Ibn `Abd al-Barr, Jâmi` Bayân al-`Ilm (2:175).

29 In al-Dhahabî, Tadhkirat al-H.uffâz. (2:776).

30 Narrated by Ibn Abî H.âtim in the introduction to his al-Jarh. wa al-Ta`dîl (p. 293), Ibn al-Jawzî in Manâqib al-Imâm Ah.mad (p. 63), and al-Dhahabî in Târîkh al-Islâm (chapter on Ah.mad).

31In Muslim and the Four Sunan.

32 In al-Bukhârî and Muslim.

33 Ibn al-Subkî in T.abaqât al-Shâfi`iyya, al-Sakhâwî in his introduction to al-Jawâhir wa al-Durar, and al-Haytamî in his Fatâwâ H.adîthiyya (p. 283). Something similar is narrated of Ah.mad by Ibn Rajab in his Dhayl T.abaqât al-H.anâbila (1:131) and al-`Ulaymî in al-Manhaj al-Ah.mad (2:208).

34Ibn `Abd al-Barr, Jâmi` Bayân al-`Ilm (2:160).

35 Ish.âq ibn Ibrâhîm ibn Makhlad, known as Ish.âq ibn Râhûyah or Râhawayh, Abû Ya`qûb al-Tamîmî al-Marwazî al-Hanzali (d. 238), one of the major h.adîth Masters. Abû Qudâma considered him greater than Imâm Ah.mad in memorization of h.adîth, a remarkable assessment considering Ah.mad's knowledge of 700,000 to a million narrations according to his son `Abd Allâh's and Abû Zur`a al-Râzî's estimations. He once said of himself: "I never wrote anything except I memorized it, and I can now see before me more than 70,000 h.adîths in my book"; "I know the place of 100,000 h.adîths as if I were looking at them, and I memorize 70,000 of them by heart - all sound (s.ah.îh.a) - and 4,000 falsified ones." [Narrated by al-Khat.îb in al-Jâmi` li Akhlâq al-Râwî (2:380-381 #1832-1833).]

He did not reach the same stature in fiqh. Al-Bayhaqî and others narrate that he unsuccessfully debated al-Shâfi`î on a legal question, as a result of which the latter disapproved of his title as the "jurisprudent of Khurâsân." To a Jahmî scholar who said: "I disbelieve in a Lord that descends from one heaven to another heaven," Ibn Râhûyah replied: "I believe in a Lord that does what He wishes." [Narrated by al-Dhahabî who identifies the scholar as Ibrâhîm ibn (Hishâm) Abî S.âlih. in Mukhtas.ar al-`Uluw (p. 191 #234).] Al-Bayhaqî comments: "Ish.âq ibn Ibrâhîm al-Hanzali made it clear, in this report, that he considers the Descent (al-nuzûl) one of the Attributes of Action (min s.ifât al-fî`l). Secondly, he spoke of a descent without `how'. This proves he did not hold displacement (al-intiqâl) and movement from one place to another (al-zawâl) concerning it." [See post titled, "The `Descent' of Allâh Most High".] Sources: Ibn Abî Ya`lâ, T.abaqât al-H.anâbila (1:6, 1:184); al-Bayhaqî, Manâqib al-Shâfi`î (1:213) and al-Asmâ' wa al-S.ifât (2:375-376 #951); al-Dhahabî, Siyar (9:558 #1877); Ibn al-Subkî, T.abaqât al-Shâfi`iyya al-Kubrâ (2:89-90, 9:81).

36 Narrated by Abû Ya`lâ in T.abaqât al-H.anâbila (1:329) and cited by Shaykh Abû Ghudda in his introduction to Muh.ammad al-Shaybânî's Muwat.t.a' and his short masterpiece al-Isnâd min al-Dîn (p. 68).

37 Narrated by al-Râmahurmuzî in al-Muh.addith al-Fâs.il (p. 560).

38Ibn `Abd al-Salâm, al-Fatâwâ al-Maws.iliyya (p. 132-134).

39 In al-Sakhâwî, al-Jawâhir wa al-Durar (p. 18).

40 Al-Sakhâwî, al-Jawâhir wa al-Durar (p. 20-23).

41 Narrated from Ibn Abî Khaythama by Abû Nu`aym in the H.ilya (4:225) and Ibn Rajab in Sharh. `Ilal al-Tirmidhî (1:413).

42 In Ibn Rajab, Sharh. `Ilal al-Tirmidhî (1:413).

43 In Ibn `Abd al-Barr, Jâmi` Bayân al-`Ilm (2:130).

44 Narrated by Abû Nu`aym in the H.ilya (9:3).

45 Narrated by al-Khat.îb in al-Jâmi` li Akhlâq al-Râwî (2:109).

46 Abû Ghudda, al-Isnâd min al-Dîn (p. 68). He means by his remarks al-Albânî and others of his ilk. Abû Ghudda's student, Shaykh Muh.ammad `Awwâma, listed several examples of this rule of the Salaf in his Athar al-H.adîth al-Sharîf fî Ikhtilâf al-A'immat al-Fuqahâ' ("The Mark of the Noble H.adîth in the Differences of the Imâms of Jurisprudence").

Hajj Gibril
GF Haddad ©

Myth of Quran's lost verse

Myth of Quran's lost verse about stoning answered

Waqar Akbar Cheema  7:03 PM

Christian missionaries and other anti-Islamic polemics try to question the authority of the Quran by misinterpreting the following Hadith about the punishment of stoning.

----------------"In the meantime, 'Umar sat on the pulpit and when the call makers for the prayer had finished their call, 'Umar stood up, and having glorified and praised Allah as He deserved, he said, "Now then, I am going to tell you something which (Allah) has written for me to say. I do not know; perhaps it portends my death, so whoever understands and remembers it, must narrate it to the others wherever his mount takes him, but if somebody is afraid that he does not understand it, then it is unlawful for him to tell lies about me. Allah sent Muhammad with the Truth and revealed the Holy Book to him, and among what Allah revealed, was the Verse of the Rajam (the stoning of married person (male & female) who commits illegal sexual intercourse, and we did recite this Verse and understood and memorized it.

Allah's Apostle did carry out the punishment of stoning and so did we after him. I am afraid that after a long time has passed, somebody will say, 'By Allah, we do not find the Verse of the Rajam in Allah's Book,' and thus they will go astray by leaving an obligation which Allah has revealed. And the punishment of the Rajam is to be inflicted to any married person (male & female), who commits illegal sexual intercourse, if the required evidence is available or there is conception or confession." (Bukhari, Hadith 6328) ------------------

The problem with all these anti-Islamic polemics is that they only pick up a tradition or two and base all their arguments on their own explanations not understanding that Islamic treasury of traditions is quite rich and well able to expose any self styled hallow research scholar. Let's make a detailed study of the issue at hand.

Truth about the origin of the alleged verse:

Some traditions suggest that the wording of that verse is 'When a married man or woman commit adultery stone them (to death)'.

But the fact, which becomes evident looking at all the various traditions, is that this was never meant to be part of the Quran. The word 'revealed' is used about this only in a metaphorical sense. This was perhaps a verse from one of the Books of the Jews and it was not revealed as a part of the Quran but its order was upheld through revelation so it remains in place.

The following tradition recorded by Tabari in his Tafsir points to the fact that it was a part of earlier revelations.

Ibn Jarir Tabari relates in his commentary of Surah Maida in connection to the incident of stoning of Jews."

The Holy Prophet (pbuh) said to them: 'Who is the most learned of the Law among you?'. They replied, 'so and so Al-A'war (i.e. Abdullah bin Souriya)'. He was called upon and he came. So the Prophet (pbuh) said: 'Are you the most learned of the Law among them?' He said, 'Jews think so.' So the Prophet (pbuh) said to him; 'By Allah and by the Law that He gave Moses on the day at Sinai, (tell me) what you find in the Law regarding adulterers?' He said: 'O Abul Qasim (i.e. Prophet), they stone the despicable (adulterer), and make the rich (if he does it) sit on the camel, blacken his face and make him face camel's back and stone the despicable if he commits adultery with a rich woman and they do the same to her.' So (again) the Prophet (pbuh) said to him: 'By Allah and by the Law that He gave Moses on the day at Sinai, (tell me) what you find in the Law?' He started to beat around the bush and the Prophet (pbuh) urged him by Allah and by the Law that He gave Moses on the day at Sinai till he said: 'O Abul Qasim, 'When a married man or woman commit adultery stone them.' So the Prophet (pbuh) said: 'It is like that, take them (the Jews who committed adultery) and stone them.' (Tafsir Ibn Jarir Al-Tabari 10/328 Narration 11976)

Now it's clear this verse as Abdullah bin Souriya spoke is similar to a verse in the Law (i.e. Torah). Even today we can find similar injunctions in the Bible i.e. Deuteronomy 22.

Meanings of the Hadith in question:

Let it be known that in Islam revelation is not only what constitutes the Holy Quran, infact there were other revelations as well as Holy Prophet (pbuh) did not speak on his own. (Quran 53:3)

Having said this, now lets analyze the wording of the Hadith in question.

Firstly it says, 'Allah sent Muhammad with the Truth', here 'Truth' refers to all forms of revelation i.e. both Quran and Prophet's sayings. Next we read, 'and revealed the Holy Book to him', here the first word is 'and' which is used as i.e. in conjunctive sense (separating the two phrases) and it continues 'revealed the Holy Book to him' i.e. the Quran. Then it reads, 'and among what Allah revealed, was the Verse of the Rajm (stoning)', here 'what Allah revealed' includes both types of revelation and not only the Book as we again have the conjunction 'and' separating the two phrases. And we do find the 'verse' about stoning in a saying of the Holy Prophet (pbuh):

Narrated by 'Ajma, she said: I heard that Messenger of Allah say; 'When a married man or woman commit adultery stone them both to death.'

(Tabarani Kabeer, Hadith 20321. Ibn Hajr graded it as Hasan in his work Muwafaqatul Khubr al-Khabr 2/304. Same is found in al-Mustadrak, 8070. Hakim classified it as Sahih. al-Dhahbi agreed with him)

It was never meant to be a part of the Quranic text:

There are more proofs that it was not at all meant to be the part of the Quranic script.

1-It is reported in a narration from Kathir bin Salt that: Zaid (b. Thabit) said: 'I heard the Messenger of Allah say, 'When a married man or woman commit adultery stone them both (to death)', (hearing this) Amr said, 'When this was revealed I came to Prophet and asked if I could write it, he (the Prophet) disliked it.' (Mustadrik Al-Hakim, Hadith 8184. Hakim called it Sahih. al-Dhahbi agreed with him)

2- About this 'verse' Kathir bin Salt says that he, Zaid bin Thabit and Marwan bin Hakam were discussing as to why it is not written in the Quranic manuscript and Umar bin Khattab was present with them and listening to their discussion he said he knew it better then them and told them that he came to Messenger of Allah and said:

"'O Messenger of Allah, let the verse about stoning be written for me.' He (the Prophet) said, 'I can't do this.'" (Sunan Al-Kubra Baihiqi 8/211 & Sunan Al-Kubra Nasai Hadith 7148. Albani (in Sahiha 6/412) said Baihiqi pointed to its authenticity)

Who could stop the Prophet (pbuh) from writing this verse in the Quran if it was supposed to be? Indeed it was not meant to be written in the Quran and that's why Holy Prophet disliked its idea of its being written down.

Why is it called a 'verse'?

Infact it was a verse from an earlier book as proved from Tabari's narration above and since its instruction was upheld through revelation so it is referred to as a 'verse' and the words 'sent down' or 'revealed' are used for it.

Is stoning (rajm) mentioned in the Quran today?

And as to Caliph Umar's statement 'the people may say: We do not find the punishment of stoning in the Book of Allah.', it only refers to categorical mentioning otherwise Quran does point to the punishment of stoning. Infact Quran 5:43-44 were revealed about punishment of stoning and the words 'Command of Allah' (v.43) and 'What Allah hath revealed' (v.44) refer to punishment of stoning. This becomes absolutely clear considering the traditions that Ibn Kathir, Tabari and Qurtubi etc. have brought in commentary to these verses.

And when Caliph Umar said, 'Stoning is a duty laid down in Allah's Book' he perhaps only referred to verses 43-44 of Surah 5 as mentioned above. Also we need to know that the Companions of the Prophet (pbuh) used to consider something proved from Hadith as important and as authentic as being in the Quran.

The following tradition testifies to it.

'Abdullah (bin Masud) said. "Allah curses those ladies who practice tattooing and those who get themselves tattooed, and those ladies who remove the hair from their faces and those who make artificial spaces between their teeth in order to look more beautiful whereby they change Allah's creation." His saying reached a lady from Bani Asd called Um Yaqub who came (to Abdullah) and said, "I have come to know that you have cursed such-and-such (ladies)?" He replied, "Why should I not curse these whom Allah's Apostle has cursed and who are (cursed) in Allah's Book!" Um Yaqub said, "I have read the whole Quran, but I did not find in it what you say." He said, "Verily, if you have read it (i.e. the Quran), you have found it. Didn't you read: 'And whatsoever the Apostle gives you take it and whatsoever he forbids you, you abstain (from it).' (59.7). She replied, "Yes, I did," He said, "Verily, Allah's Apostle forbade such things. (Bukhari, Hadith 4507)

And as we know that punishment of stoning is clearly established in Hadith so Caliph Umar's statement can well be taken on that account.

Did Caliph Umar actually think some verse was missing?

Most certainly Caliph Umar knew well and understood that the particular words 'When a married man or woman commit adultery, stone them (to death)'are not meant to be the part of the actual text of the Holy Quran. This is clear from another tradition in which he said:

"Had it not been that people would say Umar has made an addition to the Book of Allah, I would have written it on the margin of the Quran."

(Musnad Ahmad Hadith 151. Ahmad Shakir classified it as Sahih)
And according to the wording in Sunan Nasai Al-Kubra Hadith 7151 , he said 'I would have written and appended it to the Quran.'

Now idea of writing at the margin of the Quran or adding as an appendix clearly shows that he only meant to add it as side note or commentary to the Quran to tell the future generations explicitly about the punishment of stoning whom he feared rejecting this commandment and going astray.

The above detail makes it absolutely clear that never was there any verse about stoning a part of the Quranic text.

Scholars' intake:

The idea that there was never any verse on stoning revealed to be a part of the Qur'an and then abrogated is not my brainchild. Infact the above is based on Shaykh Taqi Usmani's explanation (see Takmala Fath al-Mulhim vol.2 p.354-61).

Sayyid Maududi held the same view (see his answer to the question HERE -its in Urdu)

al-Alusi quotes Ibn Humam (d. 861 A.H.) to have argued for the same (See Ruh al-M'ani 9/278)

al-Baqilani (403 A.H.) also refused to accept the idea of its once being a part of the Qur'an and then getting abrogated in his al-Intisar. Shaykh Shu'aib Arnaut quoted it in his notes to Hadith 21636 of Musnad Ahmad and seemingly agreed to it.

Moreover, this explanation puts to death all queries and questions on the issue.

The institution of Stoning (Rajm):

Regardless of the issue at hand the ruling of stoning is indeed valid. It is proved through Mutawatar Ahadith reported by around 52 companions (see Takmala Fath al-Mulhim vol.2 p.362 for all the references). The Mutawatar Ahadith decide the scope of the Qur'anic verse in Surah Nur about lashing and limit it to unmarried people. Just like Qur'an gives the general ruling that anyone who steals, man or woman, his/her hand should be amputated. The ruling is general and literally applies to a something worth a single cent even. But Mutawatir Ahadith limit it to above a certain amount.

About the narrations which say it was part of Surah Ahzab see THIS

INDEED ALLAH KNOWS THE BEST!

The Quranic Verse On Stoning

The Quranic Verse On Stoning

By

Bassam Zawadi

 

Note: FIRST READ THIS ARTICLE (*)

 
Some of the hadith that talk about the verse on stoning...

Saheeh Bukhari 
Volume 8, Book 82, Number 816:

Narrated Ibn 'Abbas:

'Umar said, "I am afraid that after a long time has passed, people may say, "We do not find the Verses of the Rajam (stoning to death) in the Holy Book," and consequently they may go astray by leaving an obligation that Allah has revealed. Lo! I confirm that the penalty of Rajam be inflicted on him who commits illegal sexual intercourse, if he is already married and the crime is proved by witnesses or pregnancy or confession." Sufyan added, "I have memorized this narration in this way." 'Umar added, "Surely Allah's Apostle carried out the penalty of Rajam, and so did we after him."

Saheeh Muslim
Book 017, Number 4194:

'Abdullah b. 'Abbas reported that 'Umar b. Khattab sat on the pulpit of Allah's Messenger (may peace be upon him) and said: Verily Allah sent Muhammad (may peace be upon him) with truth and He sent down the Book upon him, and the verse of stoning was included in what was sent down to him. We recited it, retained it in our memory and understood it. Allah's Messenger (may peace be upon him) awarded the punishment of stoning to death (to the married adulterer and adulteress) and, after him, we also awarded the punishment of stoning, I am afraid that with the lapse of time, the people (may forget it) and may say: We do not find the punishment of stoning in the Book of Allah, and thus go astray by abandoning this duty prescribed by Allah. Stoning is a duty laid down in Allah's Book for married men and women who commit adultery when proof is established, or it there is pregnancy, or a confession.

Christian missionaries tend to argue that this verse was removed from the Quran and they claim that this is proof that Muslims corrupted the Quran. Let's see if this argument holds any water. 
 
The alleged verse is...

 ÇáÔíÎ æÇáÔíÎÉ ÅÐÇ ÒäíÇ ÝÇÑÌãæåãÇ ÇáÈÊÉ                                                                                                                 
The old man and the old lady if they committed adultery then stone them 

Another opinion is that it is...

ÇáÔíÎ æÇáÔíÎÉ ÅÐÇ ÒäíÇ ÝÇÑÌãæåãÇ ÇáÈÊÉ äßÇáÇ ãä Çááå æÇááå ÚÒíÒ Íßíã                                                                                

The old man and the old lady if they committed adultery then stone them as a punishment from Allah and Allah is the Most Mighty, Most Wise 

Imam ibn Hajar Al Asqalani says in his commentary on Saheeh Bukhari...
ÝÞÇá ÚãÑ : áãÇ äÒáÊ ÃÊíÊ ÇáäÈí Õáì Çááå Úáíå æÓáã ÝÞáÊ ÃßÊÈåÇ ¿ ÝßÃäå ßÑå Ðáß , ÝÞÇá ÚãÑ : ÃáÇ ÊÑì Ãä ÇáÔíÎ ÅÐÇ Òäì æáã íÍÕä ÌáÏ , æÃä ÇáÔÇÈ ÅÐÇ Òäì æÞÏ ÃÍÕä ÑÌã                                                                                                               
Umar said: "When this verse came down I approached the Prophet peace be upon him so I asked him: Should I write it down?' It is as if he hated that" Then Umar said: "Cant you see that if the old man if he commits adultery he does not get the whip, and that if the young man if he commits adultery he gets stoned?" (Ibn Hajar Al Asqalani, Fathul Bari, Kitab: Al Hudood, Bab: Al I'tiraaf bil Zina, Commentary on Hadith no. 6327, Source)

 Here we clearly see that the Prophet (peace be upon him) did not want the verse to be written down because it was never meant to be part of the text of the Quran. The scholars of Islam are unanimous that the recitation of this verse has been abrogated but its ruling still remains in effect. 

However, the only reason why Umar got emotional and wanted to put the verse in the Quran was because he was afraid that one day people would think that its ruling had been cancelled. However, the companions did not allow him to because they all knew that its recitation had been abrogated. In order to put a verse in the Quran there needed to be two witnesses and Umar was all by himself. Umar himself knew that its recitation was abrogated but he was getting emotional, for he feared that people in the future would not believe in the ruling of stoning the adulterers. 
 
Imam ibn Hajar Al Asqalani has in his commentary...

 Ãí Ýí ÇáÂíÉ ÇáãÐßæÑÉ ÇáÊí äÓÎÊ ÊáÇæÊåÇ æÈÞí ÍßãåÇ , æÞÏ æÞÚ ãÇ ÎÔíå ÚãÑ ÃíÖÇ ÝÃäßÑ ÇáÑÌã ØÇÆÝÉ ãä  ÇáÎæÇÑÌ Ãæ ãÚÙãåã æÈÚÖ ÇáãÚÊÒáÉ                                                                                                                        

In the verse whose recitation has been abrogated but its ruling remained, and it has happened what Umar feared. A tribe from the Khawarij or most of them and some of the Mu'tazilites rejected the stoning.

 æÞÏ ÃÎÑÌ ÚÈÏ ÇáÑÒÇÞ æÇáØÈÑí ãä æÌå ÂÎÑ Úä ÇÈä ÚÈÇÓ Ãä ÚãÑ ÞÇá " ÓíÌíÁ Þæã íßÐÈæä ÈÇáÑÌã "                                   

 And it was reported by Abd al Razzaq and Al Tabari from another view that Ibn Abbas said that Umar said "There will come a people that will lie (or disbelieve) in the stoning" (Ibn Hajar Al Asqalani, Fathul Bari, Kitab: Al Hudood, Bab: Rajam Al Hublah min Zana Eezha Ahsanat, Commentary on Hadith no. 6328, Source)  

 Imam Nawawi says in his commentary in Saheeh Muslim...

 æåÐÇ ããÇ äÓÎ áÝÙå æÈÞí Íßãå                                                                                                                             
And this is whose recitation has been abrogated and its ruling remained. 

æÝí ÊÑß ÇáÕÍÇÈÉ ßÊÇÈÉ åÐå ÇáÂíÉ ÏáÇáÉ ÙÇåÑÉ Ãä ÇáãäÓæÎ áÇ íßÊÈ Ýí ÇáãÕÍÝ , æÝí ÅÚáÇä ÚãÑ ÈÇáÑÌã æåæ Úáì ÇáãäÈÑ  æÓßæÊ ÇáÕÍÇÈÉ æÛíÑåã ãä ÇáÍÇÖÑíä Úä ãÎÇáÝÊå ÈÇáÅäßÇÑ Ïáíá Úáì ËÈæÊ ÇáÑÌã                                                            

 And the companions of the Prophet abandoning the writing of this verse is clear evidence that the abrogated should not be written in the Quran and that Umar's statement about the stoning as he is on the pulpit and the silence of the companions and other than them from who were present from opposing him is evidence about the ruling of the stoning (still being implemented) (Imam Nawawi, Sharh Saheeh Muslim, Kitab: Al Hudood, Bab: Rajam Al Thayb fil Zina, Commentary on Hadith no. 3201, Source)

 Al Sindi says in his commentary on Sunan Ibn Majah...

 Ãí ÂíÉ ÇáÑÌã æåÐå ÇáÂíÉ ããÇ äÓÎ áÝÙåÇ æÈÞí ÍßãåÇ                                                                                                  
The verse of stoning: Its recitation has been abrogated and its ruling still remains in effect. (Al Sindi, Sharh Sunan Ibn Majah, Kitab: Al Hudood, Bab: Al Rajam, Commentary on Hadith no. 2543, Source)

 
Muhammad Shams al-Haqq al-Adhim Abadi says in his commentary on Sunan Abu Dawud...

 æåÐÇ ããÇ äÓÎ áÝÙå æÈÞí Íßãå                                                                                                                           
And this is whose recitation has been abrogated but ruling remains in effect. (Muhammad Shams al-Haqq al-Adhim Abadi, Awn al-Mabud Sharh Sunan Abu Dawud, Kitab: Al Hudood, Bab: Fil Rajam, Commentary on Hadith no. 3835, Source)

 Conclusion

We can clearly see that there was a consensus amongst the companions of the Prophet (peace be upon him) and the scholars that the recitation of the verse on stoning was abrogated and that they did not corrupt it. How can all the companions of the Prophet (peace be upon him) who sacrificed everything they had for this religion just happen to decide to come together and purposely corrupt the Quran by removing this verse? What motive would they have in doing so if its law was to remain being implemented? So there can't be a motive to remove this verse simply because they wished to not follow its ruling since the ruling still remains in effect up to this day.

So clearly the evidence shows that this recitation was always meant to be abrogated while its ruling remains in effect.

 

 

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