Q.No 32 ) There is consensus of Ulema that whatever Prophet Muhammad SAW said with regards to ‘Umoor-al-Din was from Allah SWT,as Allah Says in Al Quran “nor does he speak from (his own) inclination,it is not but a revelation revealed” so both al Quran and al- Sunnah are ‘amr of Allah. If it is so then how can we prioritize the al Quran on al sunnah. The next thing that needs to be calrified is that both reached to us with the same source that is Prophet Muhammad SAW.
Answer ) Al Quran is Qata’i al Thabut and Sunnah is Dhanni al Thabut and it is ‘Usool that preoity is given to Qata’i over Dhanni .The detail is as below : The Khabar that reached to us from Prophet SAW with sahi sanad is considered as Maqbul (acceptable/reliable).The sound sanad (chain of narrators of the Hadith ) is that the narrators from first narrator to Prophet SAW are mentally sound, religiously reliable and having powerful memory and the same chain does not breaks down in the chain . For example Imam Malik narrated from Abi Az Zanaad ,Abi Az Zanad from ‘Araj and ‘Araj from Abi Hurrairah and Abi Hurrarah from Rasulullah SAW. In this chain all the three persons are reliable as per the ‘isnad Criteria.So this Sanad will be called sound sanad and this Hadith is called Marfu’.If this sand reaches upto suhabi this is called mawquf ,If it reaches upto tabi’ee and the Suhabi is missing we call this chain as maqtu’ as chain breaks down and fails to reach to Prophet SAW through Suhabi.If the same chain reaches to Prophet SAW then it is categorized as Muttasil.If any of the narrators of this hadith is not trustworthy and completely competent person ,either in his
Q.No 31 ) What does Qat’i-al-Thabut(categorically proven ) mean ?
Answer ) An evidence which has a solid proof and is gained by many narrators at a time is called Qat’i Evidence.We can understand it by this example that many people narrate that Madina is a city in Saudi Arabia.This thing cannot be denied because such an amount of people cannot make consensus upon telling a lie.So this evidence is considered solid hence certain. In the same way every verse of Al Quran has been received by the muslims of every age from their predecessors and accepted them with conviction,so this continuation makes al Quran Qata’i al thabut (certain evidence ) in nature. As compared to sunnah both text and meaning of al Quran is from Allah.
Q.No 30 ) There is consensus of Ulema that whatever Prophet SAWsaid or advised regarding Shariah was actually from Allah .Allah says “O Prophet SAW you never say anything out of your own will”.This thing make it clear that both Quran and Sunnah are the ‘Amr of Allah .Now Question arises why is Quran Prioritized over Sunnah.The other thing is that If both are from Allah then what iremains the difference between Quran and Sunnah.
Answer ) The Quran is Qata‘i(categorically proven ) and Hadith is supposed or pre assumpted .
Q.No 29 ) What is the number of traditions from which Ahkaam have been deducted?
Answer ) The total number of Traditions from which Ahkaam have been decducted are about three thousand.
Q.No 28 ) How many types of Sunnah are there?
Answer ) There are two types of Sunnah: • Sunnah al-Huda • Sunnah az-Zawa’id Sunnah al-Huda is also termed as Sunnah al –Mu’kadah for example to assemble for daily congregational prayers in Masjid and giving Azaan for daily prayes. The sunnah al-zawa’id are those Sunnahas which if given up does not make the person sinful.The dressing,sitting and standing and good activities come into to the categoryof Sunnah az-Zawaid
Q.No 27 ) What is Athr?
Answer ) This word is used for what is narrated from the companions of Prophet Muhmmad SAW.The plural of this word is Aathaar.
Q.No 26 ) What is the position of these three types of Sunnah in Shari‘ah ?
Answer ) All these types of Hadith are considered to be daleel of Shari’ah and so is the position of the saying and action of the companions of Prophet Muhammad SAW.The Jamhoor Muhadithun (the People of Hadith) consider these three types as Hadith but there is some exceptions in savants of Hadith who are of the opinion that only saying and action of Prophet Muhammad SAW is Hadithand the rest is Athar.
Q.No 15 ) What is the difference between Israa and Mi'raj? Did these events happen in a physical state or in a spiritual state?
Answer ) The Israʾ and Miʿraj are the two parts of a Night Journey that took place during a single night around the year AD 621.The majority of scholars agree that the journey was physical.Molana Ashraf Ali Thanvi RA writes in “Nashar al Tayyib” that Jumhoor Ahlussunah wa al-Jamma’ah believe that it took place in a physical and waking state.He also hold that there is consensus of scholars of Islam on it.Mufti Muhammad Shafi RA also hold the same view.He says that the word ‘abd indicates that the journey was physical one because ‘abad is compound of both Jasad and Ruh(Spirit and body) and Allah says in Al Quran“Who took His ‘Abd (Muhammad SAW) for a journey by night from Al-Masjid-al-Haram (at Makkah) to the farthest mosque (in Jerusalem)”.According to Allaman Suhali RA some of the savants of Islam hold that M’iraj took place twice in the life of Muhammad SA,one in a spirtual State and another in a physical state.Suhailis view also defend the stand of Jumhoor Ahlus Sunnah WA Al Jamaa’ah.A brief mention of Isra is found in the 17th surah (chapter) of the Quran, called al-Isra', while as the details of the m’iraj are found in the different Hadith collections.In
Q.No 14 ) What is Taqriri Sunnah ?
Answer ) The Tacit approvals of the Messenger of Allah SWT are refered to as Taqriri Sunnah.
Q.No 13 ) What is Fi‘li Sunnah?
Answer ) Any deed of the Prophet Muhammad SAW is refered to as fi‘li Sunnah.
Q.No 12 ) What is Qauli Sunnah ?
Answer ) The Saying of the Messenger of Allah SW is refered to as Qauli Sunnah.
Q.No 11 ) How many types of Sunnah are there?
Answer ) There are three types of Sunnah.They are: • Sunnah Qauli (Sayings of Prophet Muhammad SAW) • Sunnah F‘ili (Action of Prophet Muhammad SAW) • Snnah Taqriri (silence of Prophet Muhammad SAW)
Q.No 10 ) What is the second source of Shari’ah ?
Answer ) The second source of Shari’ah is Al sunnah .
Q.No 9 ) How many verses are there from which ahkaam are deducted?
Answer ) There are about five hundred verses in Al Quran from which Ahkam are derived .Besides these verses rest of the Quran shed light on the torment and extermination of the disbelievers and the rewards of the believers etc.
Q.No 8 ) Is there any example from al Quran through which we can understand the term Iqtiza-‘an-Nass?
Answer ) Iqtiza an Nas (Presumed meaning)can be understood from this verse of Al Quran which says “ Establish Salah” . It is clear in its meaning. But in Shari‘ah Salah cannot be performed without Taharah (ritual purity or cleanliness) so to attain ritual purity before performing salah is understood through iqtiza an Nas .It means Salah itself demands us to perform wazu or Ghusul (in certain conditions) before one intends to perform it. It can be simplified by this example also “a man tells his servant to water him, The demand for water is known as ‘ibarat an Nass and the things which are required for to water him( i.e )glass etc. are understood through ‘iqtiza-‘an-Nas.
Q.No 7 ) What is the meaning of Dalalah al Nas?
Answer ) In order to understand Dalalah An Nass the verse “Say not to them(so much as), “uff,”and do not repel them but speak to them a noble word”. So for as this verse is concerned the textual meaning says that To Say uff and repelling them” are both haram but at the same time it is maintains, to hurt them in any way is also haram as “uff” and “repelling” both are pointing out the same meaning. This is daleel behind this hokum is called Dalalah-an-Nass.
Q.No 6 ) Can Ibarat un Nass and Isharat-un-Nas be exemplified?
Answer ) Yes, If Someone intends to see a thing he focuses his eyes upon that thing , aside that thing he sees another thing which he was not intended to see. The thing he sees intentionally can be understood as Ibarat un Nass and the thing he visualize un intentionally can be taken as Ishar at un Nass.
Q.No 5 ) What is the meaning of ‘Ibarat al Nas?
Answer ) The indication made by words presenting principle or subsidiary theme of the text is termed as Ibarat un Nas.
Q.No 4 ) What is the meaning of Nas in Arabic?
Answer ) The lexical meaning of Nas is to exert for apprehending so that the real and underlying meaning is determined. In the science of the principles it is used to mean text of the law that explicitly tells the do’s and do nots.So the verse of the Quran which is clear and definite in ites meaning or which states clearly what is right and what is wrong is called Nas.
Q.No 3 ) What are these?
Answer ) These are as under: 1) Ibarat un Nas(Explicit textual ruling) 2) Isharat un Nas( Alluded meaning -meaning that is inferred from a certain Quranic text, but not explicitly stated) 3) Dalat un Nas (Inferred meaning –whatever is understood from the Text of Al-Quraan ) 4) Iqtiza un Nas (Presumed meaning-a meaning that has to be presumed for a correct understanding of a Quranic Text )
Q.No 2 ) How many ways are there to understand the meaning of the Quranic Text?
Answer ) There are four ways to understand the Quranic Text.
Q.No 1 ) What are the sources (foundations) of Shariah?
Answer ) There are four sources (foundations) of Shariah and they are as under: • Al Qur’an, • Sunnah • Ijm‘a(Consensus), • Qiyaas(Analogical Deduction)