Reference Notes for the following topics:

There are total 14 Questions and Answers in this document.

Q8 and Q10 are not compulsory rest learn all notes.

Portion for Orals:

Surah al Ahzaab Ayyat 1-35

The date of oral will be 21st Nov to 29th Nov 2022.

Portion for written Exam:

Translation of Surah Ahzaab Ayyat 1-10 and the lessons extracted from it.

- All topics should be learnt with references from the Holy Quran and hadiths students should be

able to reflect, apply and explain them.

1.5 The Sunnah of the Prophet

2.7.1 Shariah
2.7.2 Fiqh

*Everything done in class, assignments, notes provided and read the text book well.

Q1What is Shariah?

This life, then, is a journey that presents to its wayfarers many paths. Only one of these paths is clear
and straight. This path is the Shariah.

Divine Guidance

In Arabic, Shariah means the clear, well-trodden path to water. Islamically, it is used to refer to the
matters of religion that God has legislated for His servants. The linguistic meaning of Shariah
reverberates in its technical usage: just as water is vital to human life so the clarity and uprightness of
Shariah is the means of life for souls and minds.

Throughout history, God has sent messengers to people all over the world, to guide them to the straight
path that would lead them to happiness in this world and the one to follow. All messengers taught the
same message about belief (the Qur’an teaches that all messengers called people to the worship of the
One God), but the specific prescriptions of the divine laws regulating people’s lives varied according to
the needs of his people and time.

The Prophet Muhammad (God bless him and give him peace) was the final messenger and his Shariah
represents the ultimate manifestation of the divine mercy. “Today I have perfected your way of life (din)
for you, and completed My favour upon you, and have chosen Islam as your way of life.” (Qur’an, 5: 3)
The Prophet (pbuh) himself was told that, “We have only sent you as a mercy for all creation.” (Qur’an,
21: 179)
Legal Rulings

The Shariah regulates all human actions and puts them into five categories: obligatory, recommended,
permitted, disliked or forbidden.

Obligatory actions must be performed and when performed with good intentions are rewarded. Its
opposite is the forbidden. Recommended action is that which should be done. Its opposite is the
disliked. Permitted action is that which is neither encouraged nor discouraged. Most human actions fall
in this last category.

The ultimate worth of actions is based on intention and sincerity, as mentioned by the Prophet (pbuh),
who said, “Actions are by intentions, and one shall only get that which one intended.”

Life under the Shariah

The Shariah covers all aspects of human life. Classical Shariah manuals are often divided into four parts:
laws relating to personal acts of worship, laws relating to commercial dealings, laws relating to marriage
and divorce, and penal laws.

Legal Philosophy

God sent prophets and books to humanity to show them the way to happiness in this life, and success in
the hereafter. This is encapsulated in the believer’s prayer, stated in the Qur’an, “Our Lord, give us good
in this life and good in the next, and save us from the punishment of the Fire.” (2: 201)

The legal philosophers of Islam, such as Ghazali, Shatibi, and Shah Wali Allah explain that the aim of
Shariah is to promote human welfare. This is evident in the Qur’an, and teachings of the Prophet (pbuh).

The scholars explain that the welfare of humans is based on the fulfillment of necessities, needs, and
comforts.

Q2What are the Sources of Shariah Law?

The Sources of the Shariah

The primary sources of the Shariah are the Qur’an and example of the Prophet Muhammad (pbuh).

The Qur’an

The Qur’an was revealed to the Prophet (pbuh) gradually, over 23 years. The essence of its message is to
establish the oneness of God and the spiritual and moral need of man for God. This need is fulfilled
through worship and submission, and has ultimate consequences in the Hereafter.

The Qur’an is the word of God. Because of its inimitable style and eloquence, and, above all, the
guidance and legal provisions it came with, it ensures the worldly and next-worldly welfare of humanity.

God Most High said, “Verily, this Qur’an guides to that which is best, and gives glad tidings to the
believers who do good that theirs will be a great reward.” (Qur’an, 17: 9) And, “There has come unto
you light from God and a clear Book, whereby God guides those who seek His good pleasure unto paths
of peace. He brings them out of darkness unto light by His decree, and guides them unto a straight
path.” (Qur’an, 5: 15)
The Prophetic Example (Sunna)

The Prophet’s role was expounded in the Qur’an, “We have revealed the Remembrance [Qur’an] to you
that you may explain to people that which was revealed for them.” (16: 44)

This explanation was through the Prophet’s words, actions, and example. Following the guidance and
the example of the Prophet was made obligatory, “O you who believe, obey God and obey the
Messenger,” (4: 59) and, “Verily, in the Messenger of God you have a beautiful example for those who
seek God and the Last Day, and remember God much.” The Prophet (pbuh) himself instructed, “I have
left two things with you which if you hold on to, you shall not be misguided: the Book of God and my
example.” [Reported by Hakim and Malik]

Secondary Sources

There are two agreed upon derived sources of Shariah: scholarly consensus (ijma`) and legal analogy
(qiyas)

Ijma (Scholarly consensus)

The basis for scholarly consensus being a source of law is the Qur’anic command to resolve matters by
consultation, as God stated, “Those who answer the call of their Lord, established prayer, and whose
affairs are by consultation.” (42: 38) Scholarly consensus is defined as being the agreement of all Muslim
scholars at the level of juristic reasoning (ijtihad) in one age on a given legal ruling. Given the condition
that all such scholars have to agree to the ruling, its scope is limited to matters that are clear according
to the Qur’an and Prophetic example, upon which such consensus must necessarily be based. When
established, though, scholarly consensus is decisive proof.

Qiyas (Legal Analogy )

Legal analogy is a powerful tool to derive rulings for new matters. For example, drugs have been
deemed impermissible, through legal analogy from the prohibition of alcohol that is established in the
Qur’an. Such a ruling is based on the common underlying effective cause of intoxication.

Legal analogy and its various tools enables the jurists to understand the underlying reasons and causes
for the rulings of the Qur’an and Prophetic example (sunna). This helps in dealing with the ever-changing
human situations and allows for new rulings to be applied most suitably and consistently.

Q3 How does Shariah ensure individual and social welfare in this life and the hereafter.

Necessities are matters that worldly and religious life depend upon. Their omission leads to unbearable
hardship in this life, or punishment in the next. There are five necessities: preservation of religion, life,
intellect, lineage, and wealth. These ensure individual and social welfare in this life and the hereafter.

The Shariah protects these necessities in two ways: firstly by ensuring their establishment and then by
preserving them.

1. Religion: To ensure the establishment of religion, God Most High has made belief and worship
obligatory. To ensure its preservation, the rulings relating to the obligation of learning and
conveying the religion were legislated.

2. Life: To ensure the preservation of human life, God Most high legislated for marriage, healthy
eating and living, and forbid the taking of life and laid down punishments for doing so.
 3. Intellect: God has permitted that sound intellect and knowledge be promoted, and forbidden
that which corrupts or weakens it, such as alcohol and drugs. He has also imposed preventative
punishments in order that people stay away from them, because a sound intellect is the basis of
the moral responsibility that humans were given.

4. Lineage: marriage was legislated for the preservation of lineage, and sex outside marriage was
forbidden. Punitive laws were put in placed in order to ensure the preservation of lineage and
the continuation of human life.

5. Wealth: God has made it obligatory to support oneself and those one is responsible for, and
placed laws to regulate the commerce and transactions between people, in order to ensure fair
dealing, economic justice, and to prevent oppression and dispute.

Needs and Comforts

Needs and comforts are things people seek in order to ensure a good life, and avoid hardship, even
though they are not essential. The spirit of the Shariah with regards to needs and comforts is summed
up in the Qur’an, “He has not placed any hardship for you in religion,” (22: 87) And, “God does not seek
to place a burden on you, but that He purify you and perfect His grace upon you, that you may give
thanks.” (5: 6)

Therefore, everything that ensures the human happiness, within the spirit of Divine Guidance, is
permitted in the Shariah.

Q4 How and why is the Shari’ah important to the Muslim way of life today?

The importance of Shari`ah can be seen through the meaning of the concept. The word shari`ahliterally
means a waterway that leads to a main stream, a drinking place, and a road or the right path. From this
meaning, the word shari`ah was used to refer to a path or a passage that leads to an intended place, or
to a certain goal.

The importance of Shari`ah is evident in the denotations of the literal meaning. Water is life for
everything, Shari`ah is life for the Muslims’ souls and a way of life for them.

On the other hand, Shari`ah, conceptually, refers to a set of rules, regulations, teachings, and values
governing the lives of Muslims. However, these rules and regulations, contrary to how they are often
described by many non-Muslims, cover every aspect of life. Shari`ah embraces worship, morals and
conduct, as well as it embraces the political, social and economic, as well as other spheres.

Muslims believe that the purpose of their creation in nothing but servitude [being servants to the
creator of mankind]. They also believe that without the guidance of Allah (God) no one will meet this
purpose. Therefore Allah sent messengers and prophets with teachings, values, rules and regulations to
guide mankind to His way, the right way.

The first step in the fulfillment of the servitude mission is the complete submission to Allah, which is
Islam. The second step is following the guidance of Allah, which is the Shari`ah. In other words,
accepting Islam as a religion and the adherence to the Shari`ah as the guidance.

Hence, the importance of the Shari`ah is its central role in guiding Man to the right way, whereby the
mission of creation can be fulfilled. The Shari`ah, therefore, is a path – set by Allah for those who
accept Him – to follow, in order to attain success both in the worldly life and in the hereafter.
Thus, to live in Islam is to live according to the Shari`ah, and ignoring the Shari`ah or even any part of it,
deliberately, is ignoring Islam itself. Muslims have to adhere to the Shari`ah and observe its teachings
throughout their lives.

Shari’ah tells Muslims to be hospitable to others, to purify themselves, to make freewill offerings
(sadaqat), to be faithful in marriage, to show compassion to the poor, to go on pilgrimage once a
lifetime, etc.

To promote unity with people of other faiths, to win respect for Islam, to enhance its reputation
worldwide, etc.

Q5 Define Fiqh?

The literal translation of Fiqh is “true understanding.

”Fiqh is Islamic jurisprudence. Fiqh is often described as the human understanding of the sharia, that is
human understanding of the divine Islamic law as revealed in the Quran and the Sunnah (the teachings
and practices of the Islamic prophet Muhammad).

Fiqh is making rulings and judgements from evidence found in the Shariah, that is, the Quran and
Sunnah, and from consensus of Islamic scholars.

Fiqh does not necessarily come directly from the Quran and Sunnah. But it does come indirectly from
these sources.

But Fiqh does not override Shariah. Fiqh is used to create laws for matters not specifically addressed by
the Shariah.

For example, smoking cigarettes is not expressly forbidden in either the Quran or Sunnah. And initially,
Muslim scholars ruled that smoking was disliked because of the smell and it was immitating non-
Muslims.

But it wasn’t forbidden.

However, When it was discovered that smoking cigarettes can be deadly, Muslim scholars ruled that
cigarettes are forbidden in Islam. Islamic scholars came to this ruling based on evidence in the Quran.

Oh you who have believed, do not consume one another’s wealth unjustly but only [in lawful] business
by mutual consent. And do not kill yourselves. Indeed, Allah is to you ever Merciful.(Surah 4:29)

That ruling is Fiqh in action. There’s no direct condemnation of smoking cigarettes in the sources of
Shariah (Quran and Sunnah). But scholars use these same sources to determine that it is still forbidden.

Q5 What Are The Primary Differences Between Fiqh And Shariah?

 Fiqh and Shariah are related and they are both aspects of Islamic Law. However, there are significant
differences.

• Shariah cannot be changed. But Fiqh can change based on new information

• Shariah is broad and general. Fiqh focuses on narrow and specific issues.

• Shariah comes from the Quran and SUnnah. Fiqh comes from the Shariah.

There should be no wavering when it comes to the Shariah. It is from Allah. Most Muslims utilize some
aspect of the Shariah everyday, either consciously or unconsciously.

Q6 How many types is fiqh divided into.

The scholars divide fiqh into seven types and they are:

1. al-ibaadaat (worship), those rulings connected to worshipping Allaah such as prayerand fasting

2. al-ahwaal al-shakhsiyyah (personal affairs) such as the rulings connected to the family, marriage
and divorce

3. al-mu'aamalaat (dealings), those rulings that define and arrange relationships between people
such as trade, contracts and so on.

4. al-ahkaam al-sultaaniyyah (rulership and governance), those rulings that arrange and organize
the relationship between the ruler and the ruled.

5. al-uqoobaat (punishments), the rulings pertaining to prescribed punishments, retribution and

reprimand, chastisement.

6. al-huqooq al-duwaliyyah (state rights), rules that define the relationship between an Islamic
state with other states

7. al-aadaab (manners), rulings pertaining to manners, character, etiquette.

Note that there are other ways to divide fiqh into types and this is just one of them.

Q7 History of Fiqh?

As for the stages of development of fiqh, they are divided by the scholars into the following:

1. The era of legislation (tashree') from the first year of prophethood to the death of the
Messenger (sallallaahu alayhi wasallam) in 11H and its period is 23 years.

2. The era of the rightly guided caliphs from 11H to 40H and its period is 30 years.
 3. The era of the younger Companions and senior Successors (taabi'een) to the commencement of
the second century, from 41H to 100H and its length is 60 years.

4. The era of arrangement and compilation from the beginning of the second century to the
middle of the fourth century, from 101H to 350H and its period is 250 years.

5. The era of blind-following from the mid-fourth century to the fall of Baghdad, from 350H to
656H, and its length is 306 years.

6. The era of stagnation from the fall of Baghdad to the present time, from 656H to now, around
780 years.

Note that there are other classifications of the various stages of the the development (and stagnation)
of fiqh but the histories are generally approximate and similar.

Q8 What are Principles of Fiqh. (For students who would like a high order answer)

The ahkaam (rulings) upon which fiqh revolve are five:-

[1]: Waajib (obligation): that for which the one who performs it is rewarded, whilst the one who
abandons it is punished. [2]: Haraam (prohibition): this is the opposite of an obligation [its performer is
punished and its abandoner is rewarded]. [3]: Masnoon (recommended): that for which the one who
performs it is rewarded, whilst the one who leaves it is not punished. [4]: Makrooh (detested): this is the
opposite of a recommendation (its abandoner is rewarded but its performer is not punished).
[5]: Mubaah (permissible): this is where both (its doing or leaving) are equivalent [its performer is not
rewarded or punished and its abandoner is not rewarded or punished].

Those rulings which are waajib (obligatory) are divided into two catagories: fard 'ayn(individual
obligation), the doing of which is sought from every mukallaf [the one legally bound to abide by the
Sharee'ah commands], who is baaligh (mature) 'aaqil (sane) person. The majority of the Sharee'ah
rulings enter into this category. The second is fard kifaayah(collective obligation), the performance of
which is sought from the mukallafeen (the legally bound) collectively, but not from every individual
specifically; such as the learning of the various branches of useful knowledge and beneficial (types of)
manufacture (crafts, skills); the adhaan; the commanding of good and forbidding of evil; and other
similar matters.

These five rulings differ widely in accordance with its state (i.e. of that to which it relates), its levels and
its effects. Thus, whatever is of pure or of overwhelming maslahah (benefit), then the Shaari' (Lawgiver)
has commanded its performance with either an obligation (waajib) or a recommendation (masnoon).
Whatever is of pure, or of overwhelming mafsadah (harm), then the Lawgiver has prohibited its doing
with either an absolute prohibition (haraam) or dislike (makruh). So this asl (fundamental principle)
encompasses all matters commanded or prohibited by the Lawgiver.

As for those matters which the Lawgiver has permitted and allowed (mubaahaat), then at times they
lead to that which is good, and so are joined to those matters which have been commanded
(ma'mooraat); and at other times they lead to that which is evil, and so are joined to those matters
which are prohibited (manhiyyaat). So this is a great asl that: 'al-wasaa'ilu lahaa ahkaamul-maqaasid'
(the ways and means take on the same ruling as the actual objectives).

From this we learn that: 'maa laa yatimmul-waajib illaa bihi fahuwa waajib' (that without which an
obligation cannot be fulfilled is itself an obligation). Likewise, the principles that "whatever is required to
fufill a masnoon (recomendation) is itself recommened" and "whatever leads to the establishment of a
haraam (prohibition) is itself prohibited" and "whatever leads to the establishment of a makrooh
(detested act) is itself detested."

Q9 What are Principles of Fiqh

they are waajib, mandub, mubaah, makruh and haraam. And the explanation of each is as follows:

• waajib: that which has been firmly requested from the mukallaf (the one charged with
responding to and abiding by the legislative commands) as an imposition . A person is rewarded
for doing and punished for abandoning.

• Mandub /Mustahab: that which has been requested from the mukallaf but not as firm
injunction. A person is rewarded for doing but not punished for abandoning.

• Mubah: that in which the mukallaf has been granted a choice, to do or to leave. A person is
neither rewarded nor punished for doing or abandoning (subject to the intention behind the
act).

• makruh: that which the mukallaf has been requested to abandon but not as a firm injunction. A
person is rewarded for abandoning but not punished for doing.

• haram: that whose abandonment has been requested firmly, decisively, as an imposition. A
person is punished for doing and rewarded for abandoning.

All legislative rulings in the Shari'ah do not fall outside of these five.

Q10 Is it important to follow a school of though (fiqh)? ( Student who would like to know )

First of all, it is to be stated that Islam does not oblige a Muslim to follow a certain School of Fiqh.
Rather, Muslims are to abide by the Qur’an and the Sunnah, which are the two authentic, perfect,
infallible sources, whereas every individual judgment is subject to acceptance and rejection.

However, it’s not easy for a layman to choose between different Juristic opinions, and who knows not
the judgment pertaining to a certain issue should consult a trusted scholar or a knowledgeable person
and abide by the Madhhab of that scholar or person.

Moreover, the common Muslim should follow the Jurists of his country and theirMadhhab. But he
should not insist on abiding by hisMadhhab or belittle the otherMadhahib. If it appears to him that the
judgment pertaining to hisMadhhab is weak in a certain issue, he should follow the judgment of the
strong and sound Madhhab. A true Muslim always seeks the sound evidence and abides by it wherever
it might be.
Responding to the question in point,Dr. Rif`at Fawzi, professor of Shari`ah at Cairo Univ., states the
following:

“A Muslim have to abide by the Qur’an and the Prophetic Sunnah, making use of the rulings derived by
jurists, even if such rulings are derived through independent juristic reasoning (Ijtihad) by means of
analogical deduction (Qiyas) and the like. This means that by relying on analogical deduction, and
opinions agreed upon by the consensus of scholars in what they derive from the Qur’an, the Sunnah and
the act of the Companions (may Allah be pleased with them all), a Muslim can adopt any ruling that best
suits his own circumstances.

This is not easy. Some Muslims are not qualified enough to study hadiths in order to discern their
authenticity and reliability. In order to be on the safe side, it is better to adhere to a certain school of
Fiqh from among the schools that are based on the Qur’an and Sunnah, paying attention to the
agreements and disagreements that may occur among Muslim jurists (Al-Usuliyyin) regarding secondary
matters (Furu`) of Shari`ah. I think it is better for lay Muslims to do so.

Nevertheless, even if a Muslim abides by a certain school of Fiqh, he can select aspects from another
school that best suit him provided that he is sure that what he borrows from other schools of thought
goes in harmony with Islam and is supported by authentic hadiths.

In a bid to avoid absentmindedness, it is better for Muslims, who are not qualified enough not to deduce
legal rulings from their original sources on their own but to adhere to one school of Fiqh.

On the other hand, Muslim jurists who are well versed in deducing rulings (ahkam) from their original
sources, are permitted to use their own discretion and independent reasoning in deducing rulings on
different matters. They also do not need to abide by a certain school of Fiqh.”

Q11 What is the importance of Hadith?

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. That is the reason why Allah Himself has
commanded the following:

{Say: Obey Allah and obey the Messenger, but if you turn away, he (the Prophet) is only responsible
for the duty placed on him (i.e. to convey Allah’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.} (An-Nur 24:54)

This verse clearly tells us the overriding importance of Hadith to Muslims. They should be eager to learn
and follow the teachings of the Prophet as expressed in Hadith. If we are negligent in this respect, it is
we who have to answer before Allah.

Speaking of the importance of Hadith, we need to take into consideration two broad aspects of the
subject. We know that Allah Almighty revealed the Qur’an to His chosen Prophet Muhammad (peace
and blessings be upon him). So it is through the Prophet we come to hear the word of Allah; and it is the
Prophet himself who can properly explain and demonstrate the precepts in the Qur’an. Without the
required explanations and illustrations given by the Prophet, the Qur’an may be misunderstood and
misinterpreted by people.
So the Prophet took care to explain and demonstrate to his companions how the Qur’anic verses must
be read and understood. That is to say, the importance of Hadith is linked to the importance of the
Qur’an.

For example, the details of how to perform salah (ritual prayer), for instance, were given by the Prophet
through his words and action, and not by the Qur’an. This means that we wouldn’t know how to pray,
fast, pay zakah, or perform Hajj without the examples given by the Prophet as recorded in the Hadith.
Indeed, all necessary details are given in the Hadith, not in the Qur’an.

The foregoing shows how Hadith, in practical terms, explains, clarifies, and paraphrases the Qur’an. If
we reject the Hadith, we may misread the Qur’an; so Hadith is central to a proper understanding of the
Qur’an.

In the Qur’an, Allah Almighty commands us not only to obey the Messenger, but also to abide by his
decisions as follows:

{But no, by the Lord, they can have no (real) Faith, until they make you (the Prophet) judge in all
disputes between them, and find in their souls no resistance against your decisions, but accept them
with the fullest conviction.} (An-Nisaa’ 4:65)

And surely we find such decisions only in the Hadith; the duty of Muslims is to accept the Prophet’s
decisions whole-heartedly. The Qur’an also orders the faithful to emulate the role model of the
Messenger and reckons it to be the only way to gain the pleasure of Allah.

It is therefore obligatory that we look up to the Prophet’s morals and exemplary character and carry
them out in our lives. We can never do so without studying Hadith.

It is most illuminating in this respect to learn that when Aishah (may Allah be pleased with her) was
asked to describe the character of the Prophet (peace and blessings be upon him), her definitive answer
was, “His character was that of the Qur’an.”

In other words, Prophet Muhammad (peace and blessings be upon him) personified the best ideals and
values of the Qur’an. How could we then neglect the Hadith, which alone can lead us to the precise ways
in which the Prophet exemplified the Qur’anic ideals.

Q12 Qur’an 5:48

And We have revealed to you, [O Muhammad], the Book in truth, To Allah is your return all
together, and He will [then] inform you concerning that over which you used to differ.”
(d) Analyse the passage and explain what it means when Allah will inform about that which you
differed? How is the link between divine law and returning to Him helping mankind in this
world.
In this ayah, Allah subhanahu wa ta’ala addresses the Prophet sallAllahu aalyhi wa sallam and says that
He revealed the Qur’an which confirms the Torah and Injeel as well as acts a guardian upon them.

After people made changes in the Torah and the Injeel, it was the Qur’an which out to be the kind of
overseer and protector which exposed the alterations made.
Allah subhanahu wa ta’ala says,

ِ ‫ع ّما َجآ َءكََ مِنََ الْ َح‬

َ‫ق‬ َ ‫َللا َولََ تَتّبِ َْع أَه َْوآ َءهُ َْم‬
َُّ ‫ل‬ََ َ‫حكُمَ بَيْنَ ُهم بِ َمآ أَنز‬
َْ ‫علَيْ َِه فَا‬ َِ ‫ص ِدقاَ ِل َما بَيْنََ يَ َديْ َِه مِنََ الْ ِكتَـ‬
َ َ‫ب َو ُم َهيْمِنا‬ َِ ‫َـب بِالْ َح‬
َ ‫ق ُم‬ ََ ‫َوأَنزَ لْنَآ إِلَيْكََ الْ ِكت‬
“And We have sent down to you the Book (this Qur’an) in truth, confirming the Scripture that came
before it and Muhayminan over it (old Scriptures). So judge between them by what Allah has revealed,
and follow not their vain desires, diverging away from the truth that has come to you.”

The Qur’an contains the truth. All the commands, incidents and prophecies present in it are based on
the truth. It confirms the Scriptures which came before it.

The word muhaymin is from the root letters ha-meem-noon. This word is one of the names of Allah
subhanahu wa ta’ala as well as the characteristics of the Qur’an. It means to control or to protect.
Qur’an prevails over all the previous Scriptures. It preserves the unaltered messages of the previous
Book. Therefore, Qur’an is to be followed.

In this ayah, the Prophet sallAllahu aalyhi wa sallam has been told that since Qur’an is muhaymin over
other Scriptures, now all the judgments will be made according to the law of the Qur’an. Previously, the
Prophet used to make judgments according to the nation. For example, if the Christians came with a
question he would refer to their Book and then give a judgment. Similarly, if the Jews came to him, he
would consult the Torah and then give an opinion. Now he is being told that Qur’an is to be referred for
all the judgments because it preserves the laws of other Scriptures.

Allah subhanahu wa ta’ala then says,

َِ ‫َللا لَ َجعَلَكُ َْم أُ ّمةَ َوحِ دَةَ َولَـكِن ِليَبْلُ َوكُ َْم فِى َمآ َءاتَـكُم فَا ْستَبِقُوا ال َخي َْرا‬
‫ت إِلَى هللا َمرْ ِجعُكُ َْم َجمِيعاَ فَيُنَبِئُكُم بِ َما‬ َ ْ‫ِلكُلَ َجعَلْنَا مِنكُ َْم شِر‬
َُّ ‫عةَ َو ِمنْ َهـجاَ َولَ َْو شَآ ََء‬
ََ ُ‫كُنتُ َْم فِي َِه تَ ْختَ ِلف‬
‫ون‬
“To each among you, We have prescribed a law and a clear way. If Allah willed, He would have made you
one nation, but that (He) may test you in what He has given you; so compete in good deeds. The return
of you (all) is to Allah; then He will inform you about that in which you used to differ.”

The word shirah is that way of life that leads a person to salvation in this life and in the Hereafter. It is
the Divine law. Minhaj, on the other hand, is used for the way that’s open and wide.

Ibn Abbas radhiAllahu anhu said that shirah is Qur’an while minhaj is the Sunnah. Shirah teaches us
what to do and minhaj tells us how to do it.

For each nation, Allah subhanahu wa ta’ala sent a law as well as methodology. If He will He could have
given each nation the same shirah and minhaj. But He didn’t do that. Why? It is because a particular
shirah and minhaj applied to a certain situation only. For example, at the time of Adam aalyhi salaam
the law was that siblings could get married to one another. This was the necessity of that time because
there was no other family. However, in today’s time this law is no more applicable. It is not relevant
anymore.

The laws that Allah subhanahu wa ta’ala sent at a particular time for a test for those people. When He
sent another revelation it indicated that the previous law is no more applicable and now this is the new
law.

We are being told not to get lost in disputes and arguments but rather hasten towards performing good
deeds.
LESSONS:

– We learn about the obligation of judging by the Qur’an because the Qur’an has been sent down with
haq, it is mussadiq and it is muhaymin.

– Allah subhanahu wa ta’ala kept variation in His laws that He sent for different nations. The people of
Torah accepted Torah but when the Injeel came a problem arose. It was a test whether they are going to
follow Torah or Injeel. Similarly, when the Qur’an came this was a test for the people of Injeel. What are
they going to follow now? Are they going to accept the new law of Allah and hang on to the previous
law?

Today, when we see differences without our deen between different schools of thoughts. Are we
following our desires or are we following some evidence [daleel]? One school says riba is haram other
says riba is not haram. One says niqaab is wajib other says it is not wajib but mustahab. What are we
looking for? Is it the law of Allah that we wish to follow or something that suits our desire? This is a test
for us.

– These differences and arguments cannot be settled in the world. These differences have existed since
the world was created. Our focus should be our deeds. If it’s a law of Allah then we accept it. We don’t
have a choice of picking and choosing what we like.

Q13. Interpretation and real life link to the surah Al Ahzaab 1-8

1.As we have mentioned in the introduction to the Surah, these verses were sent down at a time when
Hadrat Zaid had already divorced Hadrat Zainab. , Then the Holy Prophet himself was feeling, and Allah
also had inspired him with this, that that was the right time for striking at the root of the tradition and
customs of ignorance regarding the adopted relations, and that he should take the initiative and marry
the divorced wife of his adopted son (Zaid) so that the custom was completely eradicated. But the
reason why he was hesitant in this regard was the fear that this would provide a strong excuse to the
disbelievers and the hypocrites; who were already burning with jealousy at his successive victories, to
start a propaganda campaign against him. Therefore, the Holy Prophet thought it was unwise to take a
step for the eradication of a custom of ignorance, which would harm the greater interests and
objectives of Islam.

2.But Allah commanded the Prophet,” You should fear Us and not the disbelievers and the hypocrites."

3. Allah will also not remain unaware of the attempts of the disbelievers and the hypocrites who try to
defame the Prophet."

4Allah is enough for him that the servant should entrust all his affairs to Him. He is enough for his
guidance as well as help, and He alone is also responsible that the one working under His guidance
should never meet with evil consequences.

5That is, "One and the same person cannot be a believer and a hypocriteThe true character of the
person will inevitably remain the same."

6Zihar is a term in Arabic. In old days when an Arab; in the heat of a domestic quarrel, would say to his
wife: "Your back for me is as the back of my mother," it was thought that the woman was no longer
lawful for him because he had compared her to his mother. About this Allah says: "A woman does not
become a man's mother just because he has called her his mother or compared her to his mother. His
mother is the woman who bore him. Only his Balling his wife his mother cannot change the reality
7This is what is intended to be said. The two preceding sentences are meant to support and emphasize
this same point.

8The first reform introduced in connection with the implementation of this Command was that Zaid, the
adopted son of the Holy Prophet, began to be .called Zaid bin Harithah, after his real father, instead of
Zaid bin Muhammad. Bukhari, Muslim, Tirmidhi and Nasa'i have related this tradition from Hadrat
'Abdullah bin `Umar that in the beginning the people called Zaid bin Harithah Zaid bin Muhammad. After
the revelation of this verse they began calling him Zaid bin Harithah. Moreover, after this Revelation it
was forbidden that a person should assign his parentage to any other man than his own real father.
Bukhari, Muslim and Abu Da'ud have related on the authority of Hadrat Sa'd bin Abi Waqqas that the
Holy Prophet said: "Paradise is forbidden for the one who called himself son of another person than his
own father. " Other traditions bearing on the subject have been related in Ahadith, which have regarded
this as a heinous sin.

Q14 Concept of the Surah al ahzaab

Ayaat
Ahadit
B