Introduction by Dr. Imam Muhammad Ra’fat Othman,
Former Dean of Shari‘ah and Law Faculty at al-Azhar
University
بسم الله الرحمن الرحيم
We offer our Praise to God Almighty and ask His help
and guidance; let Praise and Peace be upon our lord,
Muhammad, his family, his companions, and upon all those
who generously follow them, until the Day of Judgment.
In light of certain legal opinions that give the
impression of Islamic law as a harsh and cruel system,
Mr. Cherif Esmat ‘Abdel-Meguid, Chairman of El-Hatef El-Islami
has asked me to provide an introduction to the present
book, through which the fundamental flexibility of
Islamic law, as set forth by God Almighty, may be shown.
Such flexibility is attested in the Qur’an:
“Allah desireth for you ease; He desireth not
hardship for you” (Q. 2:185)
“And [He] hath not laid upon
you in religion any hardship” (Q. 22:78)
It is an
established principle in Islamic law that some
questions, to which final answers are unattainable (masa’il
zanniya), are [therefore] open to a variety of legal
opinions. For any such opinion to be legally valid, the
jurist must ground his approach in evidence drawn from
the sources of Islamic law. To our knowledge, none of
the Imams or the senior scholars of law, working within
or without Islamic law, said that his opinion, and only
his opinion, is binding and free from error.
Rather, all of these scholars respected different, even
contrary opinions to their own. This is why we find
included, within books of fiqh and other legal
sciences, the opinions of credible legal figures that
are at odds with the opinions of the book’s authors.
Indeed, after these [contrary] opinions are cited, the
author invariably asks God Almighty to have mercy upon
the opinion giver. Further, Imam al-Shafi‘i (r.a.) is
reported to have said: “[to my mind] my opinion is
correct, but there is always a possibility of error. By
the same token, [to my mind] the opinion of someone
other than me is incorrect, yet there is always a
possibility that he is right”. While Abu Hanifa (r.a.)
is reported to have claimed: “we [the jurists] realize
that this is merely an opinion; yet, it is the best we
have been able to reach. If someone produces an opinion
better than this, we will accept it”. [Ultimately, it is
clear that] No one following the Prophet (upon him be
peace) has been capable of giving opinions that are
entirely free of all error. Hence, we find ‘Abd Allah
ibn ‘Abbas, ‘Ata’, Mujahidan, and Malik ibn ‘Abbas (r.a.)
all saying that, except for the Prophet (upon him be
peace), there is no-one whose words may not be rejected
on occasion.[1]
The differences of opinion among the jurists enrich and
widen the field of Islamic law. Such opinions were not
churned out from the same factory line. Instead, they
show great variation, particularly when jurists are
confronted by new experiences [i.e. new questions],
whether on an individual, group or national level. The
resulting range of opinions draws attention to Islamic
laws’ noble respect for freedom of opinion. Indeed, if
there had not been such respect for the freedom of
opinion, this vast reservoir of differing opinions would
never have existed. The salient characteristic of our
great scholars was clearly not to belittle the
perspectives of others; here, except in a minority of
cases – during which individuals went against the
principles and the histories of their own law school –
we find no zealotry or bigotry.
It was reported that one jurist, ‘Ubayd Allah ibn al-Hasan
al-Karkhi (d. 340 AH), was particularly inflexible in
his approach. Al-Karkhi placed any Qur’anic verse that
contravened the rulings of the Hanafi scholars [which he
followed] into one of two categories: metaphorically
interpreted or abrogated.[2]
But his understanding was flawed according to the
principles established by the founders of the schools of
Islamic law. For neither Abu Hanifa (the founder of the
school Karkhi follows), nor any of Imams of the other
schools, claimed either to be the sole possessor of the
truth, or that their opinions were above correction.
Rather, the founders of the Sunni law schools admitted
the possibility that, in drawing up their laws, some
errors may have been committed. In support of this fact,
one of them remarked: “If the meaning of a hadith
is correct, then take this to be the ruling of my
school, and ignore what I originally said”. This is the
original method followed by the Companions (r.a.).
Hence, when giving his legal opinion, Abu Bakr (r.a.)
would say: “this is my opinion, if correct, then it is
from God; yet, if wrong, then it is from me. And I ask
forgiveness from God”.
In one conversation between ‘Umar ibn al-Khattab (r.a.)
and a writer, the latter wrote down: “This is what God
sees and also what ‘Umar sees”. ‘Umar responded angrily:
“curses upon what you have written. Rather, you should
have written: ‘that is what ‘Umar sees, if it is
correct, then it is from God; if it is wrong, then it
belongs to ‘Umar’”. Then, ‘Umar added: “God and His
Prophet (upon him be peace) laid down the Sunna; one
should not allow a mistaken opinion to become Sunna for
the Umma [Islamic Community]”.[3]
[The same point is illustrated by] Ibn Mas’ud [who] was
asked about a man who died before giving the dowry (mahr)
to his new wife. People kept mentioning this to Ibn
Mas’ud, who was reluctant to discuss the subject. After
a month, the jurist eventually replied: “I shall give
you my own opinion, and if it is correct then it is from
God, while if it is wrong it is from Ibn ‘Abd Allah
[i.e. from Ibn Mas’ud himself]. She takes her full
dowry, similar to a dowry of any woman of her social
status, without stinginess or extravagance; she should
also take her full inheritance, and observe the standard
three month waiting period (‘iddah) before
marrying again”.
[In sum] Within Islamic law, there may be no objection
to the existence of a variety of opinions and, following
the Prophet (upon him be peace), no individual is
infallible. In this book, certain opinions of scholars
from al-Azhar will be at variance with the opinions of
scholars preceding them. As we showed before, this is
not a cause for concern, as long as the issues discussed
are open to debate [rather than pertaining to
established matters of religion], and built upon solid
sources and evidence.
And God guide us to the Straight Path.
Dr. Muhammad Ra’fat Othman
February 23rd, 2009
[1]
Shah Wali Allah Ahmad ibn ‘Abdul Rahman
al-Farouqi al-Dahluwi, Al-Insaf fi bayan
asbab al-ikhtilaf fil-ahkam al-fiqhiyya
(Cairo: Al-Matba‘ah al-Salafiyya, 1385 AH), p.
20.
[2]
تاريخ
التشريع الإسلامي للشيخ محمد الخضرى صـ325 ، صـ347
[3]
.
تاريخ التشريع
الإسلامي للشيخ محمد الخضرى صـ117، صـ118
Muhammad Khudri,
Tarikh Tashri' al-Islami.