Q.

Write about the checks made on the transmitters of Hadiths and on the text of Hadiths to ensure their
authenticity. – N-21

During the time of companions, they would verify the authenticity of the Ahadith through each other since they
were the main Rawis (Transmitters). In the next era, when the compilers started working on the Ahadith, the need
was felt to verify them. As a result, to determine the authenticity of the Ahadith, the scholars developed certain
principles known as the usool-e-Hadith. These collectors were Imam Bukhari, Imam Muslim, Imam Tirmizi, Abu
Dawud, Ibn Majah and Nasai. Prior to accepting a Hadith, the following conditions were applied and the Isnad and
the Matn of the Hadith were carefully checked.

The first condition for ensuring the authenticity of ahdith was based upon studying the Isnad and the character of
each Muslim included in that chain. This new branch of Islamic science came to be known as Ilm-e-Asma-ur-Rijaal. It
comprised a detailed investigation and recording of the biographical account of all narrators. Sanad literally means
“authority or support”. A number of narrators will constitute a chain called “Isnad” which could be short with 2 or 3
narrators or could comprise as many as 6 or more transmitters. It starts from a companion who then reported it to
his disciple who in turn narrated the same to the next in the chain and so on. The Hadith started form one of the
major collectors should always end on a companion. It should be totally uninterrupted and continuous.

Moreover, dates of birth and death of all consecutive transmitters should overlap i.e., each of narrator should have
been familiar with the previous and the next transmitter. Moreover there were strict criteria regarding the memory
and conduct of each narrator in the chain. All reporters were required to have perfect command on the Arabic
language, Quran, Hadith and Fiqh. Each narrator should enjoy the repute of a pious scholar who should not have
told a lie even as a matter of joke. He should not have committed a major sin. Imam Bukhari excelled all other
collectors of Hadith. Before conducting work on Hadith, he would always take a bath and pray to God by offering
two Rakat of nfl prayer. His memory was repeated tested. Once in Baghdad the people chose one hundred different
Hadiths and changed the sequence of the reporters as well as texts of the Hadiths and recited them before Imam
Bukhari. After hearing all these Hadiths, he repeated each Hadith with absolutely correct Matn and Isnad.

The 2nd condition deals with the verification of the Matn or the actual text of the narration. The Muhadditheen
scrutinized the Matn of each Hadith and made sure that:

1. It did not contradict with the Quranic text or the unanimously declared authentic Ahadith.
2. It was not contrary to the general rulings of the Islamic law or the accepted decrees.
3. It did not contradict the basic teachings of Islam.
4. It did not contain any inaccurate details of events that occurred after the Holy Prophet’s PBUH death.
5. It did not clash with rational reasoning or common sense. If the Matn did not appeal to the common sense, or if it
contained expressions which were inappropriate to the personality of the Holy Prophet PBUH that Hadith was
considered unauthentic and was barred from being included in the compilation.
6. The Matn was also required to be in the Arabic language of the time of the Holy Prophet PBUH in a simple and
easily comprehensible expression.

Such care was absolutely necessary because the compilers were working on the 2 nd primary source of Islamic Law.
As a result only the genuine Ahadith became part of the Islamic legal thinking and history.

Q. Why was so much importance given to collecting and preserving authentic Hadiths? – N-21

Ahadith are the most effective means of interpreting the Quranic teachings. It was important to collect authentic
Hadiths and preserve them so that future generations of Muslims would be able to access the Holy Prophet’s PBUH
Sunna and live their lives following his example.
In order to keep the practice of the Prophet (PBUH) pure and free from corruption, it was important to collect and
preserve authentic Hadiths. The major collectors made sure that the Hadith in no way should be in clash with the
Quran. In case, the unauthentic or fabricated Ahadith were relied on, together with the Quran, the legal experts
might have faced serious difficulties in working out details of Islamic law. If any law had been made by linking the
weak or unauthenticated Hadith with the Quranic injunctions, the community in general would have been
misguided. The Quran lays down a clear injunction about the relationship between Quran and the Sahih Hadith:

“So believe in God and His Messenger (PBUH), the unlettered Prophet PBUH who believes in God and His words;
follow him so that you may be guided.”

Q. Write about the importance of knowing the Prophet’s Hadiths and following his Sunna for Muslims. – J-21
Q. Outline the relationship between the Quran and Hadith when formulating Islamic law. – J-20
Q. Give an account of how the Holy Prophet PBUH hadith have been a source of guidance to Muslims in putting
their faith into practice – J-15 – Discuss with me.

The word Sunnah literally means “a trodden path” a practice, or a custom. However, in Islamic terminology, Sunnah
means what has been transmitted on the authority of the Holy Prophet PBUH and includes his saying, practices and
tacit approvals. The Sunnah is the mode of life of the Holy Prophet PBUH and the Ahadith are the records or the
documented moments of what he PBUH said or practiced. Thus, a Hadith may or may not contain any Sunnah.

Hadiths and Sunnah are primary source of Sharia law after the Quran. They are important source of knowledge
which helps to translate his PBUH teachings into practice. It is next in importance to the Quran and helps in making
Islamic law. Quran further declares that following the Hadiths of the Holy Prophet PBUH is linked with following the
Divine commands as can be seen in this verse:

“Whoever obeys the Messenger PBUH indeed obeys God.”

Hadith of the Holy Prophet PBUH as a rule can’t go into clash with the Quran. Instead they elaborate and
supplement Quranic teachings because Quran does not provide detail of all matters and problems. The Prophet’s
Hadiths provide principles regarding many aspects of law i.e. trading, marriage, inheritance etc. The two most
important religious institutions of Islam are Salah and Zakat. Though the injunctions relating to Salah and Zakat were
repeatedly revealed in both Makkah and Madinah not details were supplied. For example Quran says:

“… establish regular prayer and give poor due” – Surah Baqrah

By his own actions, the Holy Prophet PBUH taught the method for offering prayers. He PBUH said:

“Pray as you see me praying” – Agreed

It is through Sunnah of the Holy Prophet PBUH only, that we get to know the conditions and situation s in which
prayers can be combined, shortened or delayed and the details of the methods of Salah for different occasions i.e.
prayers offered on Eid, Friday and the time of funeral. The Sunnah also elaborates the kinds of wealth on which Zakat
is to be paid, the exact amount to be paid in each case at the time of obligation. Thus we can say the Sunnah acts as
manual to understand and apply the teachings of Quran.

Another example of elaboration is in the case of theft. The Quran says:

“And (as for) the male thief and the female thief, cut off (from the wrist joint) and their (right) hands as a
recompense for that which they committed, a punishment by way of example from Allah..”
The Sunnah explains that it is the right hand that has to be cut off from the wrists. The Sunnah also lays down the
minimum requirements for the application of the punishment, for example what and how much is stolen.

The Prophet’s Hadiths have been a source of guidance to Muslims throughout the ages and even today are most
useful in making Islamic laws through Ijma and Qiyas. However, it must be remembered that while formulating the
laws, only the genuine and authentic Ahadith must be selected.

The importance of following the Prophet’s Sunna lies in the fact that God Himself asks Muslims to do so. The Qur’an
itself says,

‘Obey Allah and obey the Prophet’.

For the Muslims the Sunnah of Holy Prophet PBUH is an important source of knowledge which helps them translate
his teachings into practice. It is next in importance to the Quran. By following the Sunna of the Prophet (PBUH)
Muslims hope to walk the path of righteousness. Without this it is impossible to fully understand the Quranic
injunctions. Therefore, the Holy Prophet (PBUH) instructed Muslims to follow his Sunna in his last sermon. Muslims
try to follow his Sunna out of love for him. Thus, Sunnah perfects a Muslim’s way of living.

Q. Why are belief and action both important for Muslims? Give reasons to support your answer. J-21
Q. Why do the Holy Prophet PBUH Hadith link belief and action so closely? – J-15

Belief and action are intimately linked to each other. For this reason the Quran often mentions them together so
that its readers can understand this relationship. For example it says:

“Indeed humankind is in loss. Except for those who believe, and do good…”

A belief can be proved genuine only by putting it into action as otherwise; a fake claim of belief is a sign of hypocrisy.
Since Muslims are required to believe in one invisible God and the Unseen, they should demonstrate such beliefs by
worshiping and obeying His dictates. They are first taught the articles of faith; and then instructed to observe the
five pillars. Similarly, they prove purity of belief by dealing fairly with fellow humans.

Q. Write an account of: • the reasons given by scholars for compiling Hadith collections, and; • the checks made to
confirm their authenticity. – N-20 (Also read from Hadith new)

After the death of Holy Prophet PBUH his companions began to find ways to preserve the treasure of Ahadith for
the coming generation. There was no single official book containing Ahadith. Several companions had either
memorized the Ahadith or had written them in their personal notebooks (sahifas). With the death of closest
companions of the Holy Prophet PBUH, the next generation of Muslims found it difficult to deal with new challenges
both religious and worldly, in the absence of Ahadith contained in a book form. Moreover due to the expansion of
the Muslim empire, there arose several hypocrites who started forging Ahadith. These Moude Ahadith got mixed
with the stock of authentic Ahadith. This created difficulties for both legal experts and the ordinary Muslims.
Therefore, authentic Hadiths were essential to keep the teachings of Islam uncorrupted.

Muslim legal experts needed Hadith collections in order to work out the details of Islamic law because the
Hadith/Sunnah is the best explanation or Tafsir of the Quran as instructed by the Quran:

“Whoever obeys the Messenger PBUH, has truly obeyed God.”

To resolve all matters, secular and spiritual in the light of the teachings of the Prophet (PBUH) it was essential to
have authentic Hadiths. The new generations of Muslims needed guidance on the true Islamic way of life based on
the life of the Prophet (PBUH). The Qur’an also instructs Muslims to follow the practice of the Prophet (PBUH). For
that reason Hadiths needed to be compiled so Muslims of all times can use the knowledge they provided.

For part 2 – page no 1 – Isnad and Matn portion.

Q. What is the purpose of having false Hadiths in Hadith collections? – N-20

Maudu Ahadith were incorporated into the books of authentic Ahadith under a well defined purpose. The aim of
the major Hadith collectors was to keep their distinct identity. By this action the Maudu Ahadith became a separate
category apart from other types of Ahadith. This kept them from being treated as Sahih or Hassan or Daeef Ahadith
that are used by historians and legal experts.

A Daeef Ahadith may acquire the status of a Sahih Hadith with a different and stronger chain of reporters but a
Maudu Hadith is always treated as a fabricated one. Presence of such fake Ahadith enables a Muslim to compare its
Matn with that of authentic ones. This helps him to be familiar with the actual saying of the Holy Prophet PBUH.
Keeping Maudu Ahadith in the major Hadith collections shows the dedication and farsightedness of the six major
Hadith collectors.

Q. Write a detailed account of the Musannaf and Musnad collections of Hadith.- N-19. (Read it from Hadith new)

The Ahadith of the Holy Prophet PBUH have been compiled in 12 different ways. Among them the Musnad
collection, Musannaf Collection, Jamiah and Juzz are most often used. The literal meaning of Musnad is “supported”.
Musnad collections are those compilations of Ahadith that have sound links, tracked back without interruption to
one of the companions who can refer back to the Holy Prophet PBUH. The Musnad Hadith books are organized on
the basis of all the Ahadith reported by a single report, put together under their name, hence the name Musnad. For
example, a full chapter of Ahadith reported by Hazrat Aisha, another chapter of Ahadith reported by Iban Abbas and
so on. Following are Musnad collections:

 Musnad of Abu Bakr Ra

 Musnad of Abu Hurairah RA
 Musnad of Aisha Siddiqua RA
 Musnad of Imam Ahmad bin Hanbal RA

In a Musnad collection, there are several repeated Ahadith with the same Matn but with a different chain of
reporters or Isnad. The most famous book in this category is Musnad-i-Ahmad, compiled by Imam Ahmad bin
Hanbal. Imam Ahmad devoted his whole life to Hadith collection. He shortlisted 27,700 Ahadith from a total of
750,000 reported by 700 companions. Some of other famous Musnad books are those of Imam Abu Hanifa, Imam al
Shafi and Caliph Umar bin Abdul Aziz

The literal meaning of Musannaf is “divided up”. The Musannaf collections which are also known as “Sunan” are
those compilations in which the Ahadith are arranged topic-wise, with respect to Islamic jurisprudence, into
chapters and sub chapters as per their themes, i.e. purity, prayer, fasting, Zakat, pilgrimage, marriage or inheritance.
So it is easy for a reader to find out the saying of the Holy Prophet PBUH on a particular topic. The work on
Musannaf collections began in 176 A.H. but the first compilation was completed in the third century in the era of
Taba Tabieen.

Musannaf collections help the Muslim scholars in working out the details of Islamic laws. Later scholars referred to
Musannaf collections to know legal opinions of the Companions and Successors. The Hadith critics used them as
evidence when establishing the authenticity of a Hadith. The most remarkable Musannaf book is al muwatta of
Imam Malik, a student of Imam Nafi. Imam Malik spent his life in Madinah to compile his book in about forty years.
Like other Musannaf books it contains Ahadith of the Holy Prophet PBUH, reports of the companions and verdicts,
traditions of Tabieen as well as his own judgments based on Quran and Hadith. Some of the Musannaf collections
which include the As-Sihah As-Sittah are Al-Musannaf by Imam Abdul Razzaq, Sahih Al-Bukhari by Imam Bukhari,
Sahih Al-Muslim by Imam Muslim bin Hajjaj, Sunan An Nasai by Imam Nasai, Sunan Abu Dawood, Sunan Ibn Majah
and Jami At Tirmizi.

Q. In your opinion, from two Hadith collections above, which is the more useful to Muslims? Give reasons.- N-19

A Musannaf Hadith book is more useful for Muslims for various reasons. Muslim legal experts consult such
collections to know the level opinions of the companions and the Successors. If a legal expert needs a variety of
Ahadith and judgments about such matters as marriage and divorce or crime and punishment, he can conveniently
avail a Musannaf collection. He simply has to locate the relevant chapter dedicated to the particular matters.

Similarly, they can compare the solution with the later Musannaf books such as Sahih Al-0Bukhari and Sahih Muslim
as well as the Quran. Such Ahadith books are very helpful for the scholars conducting a research on legal matters in
Islam and their conformity to the modern world. , it is easier for commentators of Quran and Hadith to write
commentaries on the Musannaf type of Hadith collations.

Q. Write an account of compilation of Hadiths during period of the Successors of Successors (tabi’ altabi’in).-J-19

This period is considered as the Golden Age of Hadith compilation and many hundreds of thousands of Hadiths were
compiled by the Successors of the Successors. Imam Bukhari and his five contemporary scholars compiled 6
authentic books of Hadith, Al-Sihah Al-Sittah. They combined the Musnad and Musannaf types of collections if the
form of Sunan or Sahih books of Ahadith. These were combined topic-wise, and thus are useful for legal experts.

Foremost among them was Bukhari who spent 16 years in collecting the reliable Ahadith. Out of total of 600,000, he
shortlisted 7397 ahadith. Bukhari also wrote his opinion on many legal matters. He strictly applied the criteria of
checking Matn and Isnad of each Hadith before including it in his Sahih collection. He travelled extensively in search
of Ahadith. There are chapters on ablution, prayer, fasting, marriage, inheritance, divorce and several other topics in
the book. Imam Bukhari did not accept any tradition unless all the narrators were reliable and until there was ample
evidence that the two consecutive reporters had met each other. Bukhari usually started an individual chapter with
a Quranic verse about the related Ahadith so that he could prove that Quran and Hadith did not go into conflict.
There are many traditions with the same Matn but with different Isnad.

Imam Bukhari, student of Imam Muslim also worked extensively and established himself as a Muhaddith. Muslim
shortlisted a total of 2782 from a stock of 300,000 Ahadith. His collection, Sahih Muslim contains only 54 chapters
against 97 of Sahih Bukhari. Muslim included only Matn of Ahadith without the commentary reports from his
seniors and companions. Their work had a great influence on their students and contemporaries. Many scholars
consider Sahih Muslim somewhat superior to Sahih Bukhari in details of arrangement of tradition. Imam Muslim was
very particular about the source and wording of the narrators. He recorded only those traditions that were reported
by two reliable successors from two companions. The two Muhadditheen and the other four used strict criteria to
check the authenticity of each Hadith by examining its Matn and Isnad thoroughly. Both the collections are called
“Sahihain” i.e. the two Sahih Hadith books.

The other four successors compiled their books. Sunan of Abu Dawood contains 4,800 Ahadith form a total of
500,000. Most of these Ahadith deal with the matters concerning legal thinking. He is specially known for his work
on the Mursal Hadith, a tradition in which a companion is omitted and a successor narrates directly from the Holy
Prophet PBUH.
Jami al Tirmidhi was compiled by imam Tirmidhi and it contained 3950 Ahadith. Sunan al-Nasai was compiled by
another student of Imam Bukhari. He originally compiled two Sunan. Though it is one of the six authentic books, it
also contains many weak and doubtful traditions. Sunan of Ibn Majah, com piled by Muhammad bin Yazid Ibn Majah
contains over 4000 Ahadith. About 20 of Ahadith were later declared as Daeeef that deal with the merits of
individuals, tribes or towns including Ibn Majah’s home town Qazwin.

A little later, the four Hadiths collections of Shia Muslims were also compiled, “The Kutub-ul Arbaa”. Al Kafi fi Ilm al-
Din by Muhammad bin Yaqoob Al-Kulaini, has three sections. Usul al Kari, related to history, acts of worship and
ethics; Furu al-Kafi, related to practical and legal issues, Raudat al-Kari containing miscellanies transmitted by the
Imams.

It has a total of more than 16,000 Ahadith. Man La Yahduruhu al -Faqih by Mahammad bin Babawaih has over 9000
Ahadith. Tahzib Al-Ahkam by Muhammad bin Tusi comprises around 13,600 Ahadith. Tusi also compiled al-Istibsar
that is relatively shorter collection with 5511 Ahadith.

Q. Why do you think the chain of narrators (isnad) of a Hadith is given so much importance in establishing its
genuineness? – J-19

The major collectors worked after more than two centuries of the Holy Prophet’s PBUH death. They had to ascertain
that the text or Matn of a Hadith was traceable to the Holy Prophet PBUH himself. For this, it was vital to check the
chain of transmitters stating form the companions, and ending to the scholars of 3rd Hijra century thoroughly.
Therefore each of them shortlisted only a few thousand ahadith out of a massive total of hundreds of thousands
they have received.

The ahadith of the Holy Prophet PBUH are used in explaining and understanding the teachings of Quran and for
making Islamic laws. Moreover the Ahadith determine the conduct of the Muslim individual and communities. So,
Ahadith with any defect in their Isnad could be a source of misguidance or misunderstanding the teaching of Islam
and the image of the Holy Prophet PBUH. This is why Imam Shafi stated

“In most cases the truthfulness or lack of truthfulness of a tradition can only be known through the truthfulness or
lack of truthfulness of the transmitter.”

In order to do so, memory and conduct of each transmitter in a chain had to stand all strict test designed by the
major Hadith collectors.

Q. Write about the relationship between the Qur’an and the Hadiths of the Prophet and say what the difference is
between Hadith Qudsi and Hadith Nabawi.- J-17

1st part from page 2.

Ahadith are divided into two categories i.e., Hadith e Quds and Hadith e Nabawi. Hadith e Qudsi (sacred Hadith) is a
Divine Hadith or inspiration in which the saying of Allah are expressed by the Holy Prophet PBUH in his own words
but it is not included in the Quran. Hadith Qudsi enjoys special status in the types of Hadith based on degree of
genuineness of the Hadith. It is ranked on top among the Sahih Ahadith and is also called “the non-recitable
revelation”

Matn of such Hadiths mentioned God speaking directly. For example, the Holy Prophet PBUH highlighted the
importance of fasting in a Hadith Qudsi:

“Fast is for me (GOD) and I shall compensate it”.

Such Hadiths are also called Divine Hadiths, and are ranked among the highly reliable traditions. The difference
between the Quran and Hadith-e-Qudsi is that the words of the Quran were revealed by Allah directly from the Lauh-
e-Mahfuz whereas Hadith-e-Qudsi comprises only the inspirations which were revealed by Allah and were put into
words by the Holy Prophet PBUH himself. So Hadith-e-Qudsi is not of the same status as the Quran.

Although, Ahadith-e-Qudsi are very few in number, they are extremely helpful in understanding the fundamentals of
Islam since their main theme is Allah’s relationship with mankind. In the following Hadith-e-Qudsi:

“Truly My mercy overcomes My wrath”.

The word “My” emphasises Allah’s love for His creation. Ahadith-e-Qudsi are found in the As-Sihah-As-Sittah and
are ranked on top among the Sahib Ahadith. Qudsi Hadiths have been included in the books of six major collectors
(al-Sahih al-Sitta) and there have been separate collections exclusively of the Hadith Qudsi. For example, “Forty
Hadith Qudsi” published by Revival of Islamic Heritage Society- Kuwait.

Hadith Qudsi is extremely helpful in understanding the fundamentals of Islam, such as the articles of faith and the
pillars of Islam.

Hadith Nabawi, on the other hand, contains the Holy Prophet’s PBUH own words regarding various issues. For
example:

“I and the one who brings up an orphan will be in Paradise like this, and he (the Holy Prophet PBUH) pointed with
his two fingers”.

It is the Hadith which contains the actual statement and teaching of the Holy Prophet PBUH in the form of his
sayings, actions and tacit approvals. In Hadith-e-Nabawi, the ultimate Rawi is the companion of the Holy Prophet
PBUH. For example, it is recorded in Sahih Bukhari that Hazrat Umar RA reported that the Holy Prophet PBUH said:

“Actions are judged by intentions, and every person will get the rewards according to what he has intended. So,
whoever emigrates for worldly benefits or for a woman to marry, his emigration will be what he emigrated for”

Ahadith-e-Nabawi are innumerable in number and guide the Muslims in almost each and every aspect of their life.
They not only help us in understanding more about our beliefs, and how to practice the teaching of Islam, they also
help us to seek guidance in legal, political, social and economic aspects of life. In the absence of Hadith and Sunnah,
the Quran would have remained unexplored and not fully understood to the depth of its meaning.

It should, however, be remembered that both types of Hadiths are called “Wahi-i-Ghayr Matlaw (non-recitable
revelations) and remain an essential part of Islamic law making together with Quran.

Q. Why do you think it was important for the Prophet to give permission to his companions to write down his
Hadiths? -J-17

The Holy prophet PBUH permitted his followers to note down his Hadith because the Quranic teachings about many
mattes were brief. He had revolutionized an uncultured community whose members wanted to note down his ruling
about various matters in order to seek guidance after his death. This act facilitated the task of fuller understanding
of Islamic teachings for the Muslims of coming generations. Since there were no modern means of
telecommunications in those days, it was vital for his followers to note down Hadiths so that newly converted
Muslims of remote territories could learn Islamic teachings and instructions of the Holy Prophet PBUH in a better
way. For this reason, the Holy prophet PBUH in his Farewell Sermon had specially instructed,

“Let him that is present tell it (Prophet’s PBUH teachings) to him that is absent.”
His PBUH Hadiths about interaction with other states laid the foundation of the foreign policy of Islam that had to
be followed by his successors. It should also be noted that writing down everything was not common in Arabia in
those days because Arabs relied on their unusually excellent memory, but totally oral transmission of Hadiths could
create problems for future generations. Therefore the Holy Prophet PBUH wanted his followers to note down his
verdicts, instructions and teachings about various issues. For the same reason, he had conducted a census in 1 AH in
Madina so that he could know about those who could read and write.

Q. ‘My community will never agree upon an error’. The Prophet’s Hadith encourages the use of consensus of
opinion (ijma’). Outline: - J-17

• what consensus of opinion (Ijma’) is, and how many kinds of Ijma’ there are;
• who is qualified to practice it;
• give examples of how the Prophet and the Rightly Guided Caliphs practiced Ijma’

Ijma is the 3rd source of Islamic legal thinking and is used when the primary sources do not provide a direct solution
answer to a new situation. Ijma literally means to be unified or agreed. In Islamic law it means, the unanimity of all
the scholars in Islam of one era on a single Islamic ruling after passing away of the Holy Prophet PBUH. Both primary
sources approve the use of Ijma. The Quran says:

“And obey God and obey the Messenger PBUH and those charged with authority among you.”

Here authority means scholarly or political body that is responsible for law making. The Holy Prophet PBUH used to
consult his companions. When Madinah was under attack by the Quraish, the Holy Prophet PBUH held regular
meetings with the companions to decide on the best way to repel the enemy. This way he PBUH encouraged
collective efforts for which he guaranteed support of God by saying:

“Hand of God is on the community”

There are two fundamental types of Ijma. One that include general agreement of the Muslim regarding articles of
faith and pillars of Islam i.e., Tawhid, finality of prophet hood of the Holy Prophet PBUH, belief in the Quran and
other scripts, daily prayers and fating etc. The 2nd type is related to legal matters where Muslims collectively find a
solution of a new issue whose solution is not given in Quran and Hadith. It is further sub-classified into Azimah and
Rukhsa. In Azimah the jurists have expressed their opinion about a new matter or acted according to it. In Rukhsa
some jurists should have discussed a matter with consensus or acted accordingly, whereas the rest have kept silent
despite the matter having been communicated to them, and a lot of time has passed for consideration.

• Since Ijma is one of the secondary sources of legal thinking there has been a difference of opinion among Muslim
jurists about the eligibility of the scholars dealing with the 2nd type of Ijma; the one related to new legislation. For
Sunni Muslims, Ijma of the Companions, the four rightly guided caliphs and he next generation of the companions
living in Madinah remains the most supreme and valid type of Ijma. Similarly Ijma of the scholars of later
generations is also acceptable to them. Ijma exercised by one group of people can only be abrogated by another
group of the same status. For example, Ijma of the companions can be abrogated by another group of companions
only.

For most Muslim Ijma should be done by jurists who are experts on legal matters, while many others believe that
the agreement of the Muslim community at large constitutes Ijma because a majority cannot agree on any
erroneous solution as guaranteed by the Holy prophet PBUH. In the contemporary world, such type of Ijma may not
be possible due to the spread of Muslim in various states as well as the peculiar local problems of a particular
Muslim state. However, for Shia Muslims, Ijma of jurists of the Holy Prophet’s PBUH age, or that of the Shia’s Imam
is binding on them. For them the descendents of the Holy Prophet PBUH are more entitled to make new laws.

• The Holy Prophet PBUH practiced Ijma during his lifetime. After migration to Madina, he PBUH sought the
opinion of his companions about summoning the believers by Adhan. He PBUH also exercised Ijma during the battles
of Uhud and Khandaq. He PBUH agreed to the opinion of the companions in the battle of Uhud while he accepted
the ides of digging the trench proposed by Hazrat Salman Farsi.

The election of Hazrat Abu Bakr Ra after Holy Prophet’s PBUH death is amongst the earliest example of Ijma of the
companions. Compilation of the Quran during Abu Bakr’s caliphate, and re-establishment of the Tarawih prayers in
the caliphate of Umar RA are also examples o Ijma of the same type. Similarly, Hazrat Umar’s accepted the advice of
Hazrat Uthman for the Hijrah calendar to start with Muharram. Introduction of an additional Adhan of the Friday
prayers, during the time of Hazrat Uthman is yet another example of Ijma of the four caliphs.

Q. Why are some Muslims not in favor of the use of analogy (qiyas) in solving present day issues? – J-17

Q. Some Muslims scholars have questioned he use of analogy (Qiyas) in Islamic law. Discuss – N-15

Qiyas is not acknowledged by some sects of Islam. For many, it is complex in working and involves too much
individual opinion. Finding the illah (similarity between ASL and Fr) may vary from individual to individual and thus
may lead to conflicting results and confusion. Since it is usually exercised by a single expert, there is more support in
favor of Ijma where collective wisdom avoids any conflicts.

Some Muslims believe that the Quran and Sunnah are sufficient for any legislation regarding any new challenges.
Therefore, all ne problems should be solved strictly in the light of Quran and Sunnah. They base their argument on
this Quranic injunction:

“It is not fitting for a believer, man or woman, when a matter has been decided by God and His Messenger PBUH to
have their option about their decision.”

This verse discourages putting individual wisdom in comparison with God’s wisdom. Then the Shia legal experts
prefer the principle of Aql (reasoning) and Ijtihad that are much simpler in working out details of Islamic laws. A Shia
scholar may resolve a new problem by referring to Quran and Sunnah as well as the teachings of the Imams who
remain as an eternal source of guidance for Shia Muslims.

Q. Why do you think the Holy Prophet PBUH practiced and encouraged the use of Ijma – J-16

The Holy Prophet PBUH encouraged the use of Ijma because many Quranic verses recommend it s exercise in legal
thinking. For example Quran says:

“If you do not know, ask of those who posses knowledge.”

This means that new matters should be referred to the competent scholars for finding a solution. Moreover, he
PBUH himself set traditions of reaching a decision by seeking he advice of his companions. After arrival in Madinah,
he PBUH accepted the idea of delivering Azan to summon the believers to the mosque. This was suggested by
Hazrat Umar and Hazrat Abdullah bin Zaid. He PBUH also consulted those around him for such important matters as
the battles and the defense of Madina. He PBUH guaranteed success of collective exercise of his followers by saying:

My community will never unite in error”

He PBUH had trained his followers in dealing with challenging issues by ways of eh injunctions in Quran and Sunnah.
He PBUH however, knew that after his demise, there will be more challenges and difficult situation that his
community would face. Exercise of Ijma in such cases would ensure integrity and unity among Muslims. During the
Caliphate of Hazrat Abu Bakr, all Muslims agreed to compile the Quran. Finally by exercising Ijma, Muslim
community proves the democratic spirit of Islam where decisions are reached in the light of the opinion of the
whole community.

Q. Giving reference from the set of Ahadith you have studied, outline the Prophet’s PBUH teachings about care in
the community. – N-16

Discuss with me.

Q. How can the teachings of the Holy prophet PBUH concerning care in the community be applied today – N-16

The Holy Prophet PBUH left a living legacy for his followers in the form of His Hadiths regarding the individual and
communal matters. His PBUH teachings about care in the community can be put into action by Muslims in the
contemporary world. He PBUH declared all Muslims as a single fraternity regardless of geographical and socio
economic barriers. Rich and well off Muslims living in community should show generosity and concern for their
unsupported and weak fellows by extending financial support to the charity organizations and the orphanages.
Orphan children from the families afflicted by natural calamities or political disturbances may be adopted by the rich
Muslim with the intervention of strengthening the Muslim community.

Heads of Muslim states should make such bodies as the OIC more effective and meaning full by collective efforts.
Collective problems of a particular Muslim state may be highlighted on the OIC platform so that possible solutions
could be sought. Muslim rulers should be more caring towards their people by remembering this Hadith.

“A leader of the community is indeed its servant.”

They should make efforts to imitate the conduct of Holy Prophet PBUH and his four successors. They should ensure
eradication of all evils and injustice in the domain of their influence. They should remember that by promoting the
good and suppressing the evil they will justify this Quranic claim:

“You are the best of people, evolved for humankind, enjoying what is right, forbidding what is wrong and believing
in God.”