Lesson 10: The Ijtihad of the Companions Flashcards
How would the companions treat issues of Nawazil (new matters that occurred) and the example of Abu Bakr with regards to that
- They would first look for something as evidence in the Book of Allah
- Then the Sunnah
- Then their Ijtihad, which they did from several principles.
The 4 Caliphs used to have a council where they would consult the senior companions. If their opinion was unanimous on an issue, they would follow and proceed with their advice.
Examples of Abu Bakr:
أَخْبَرَنَا مُحَمَّدُ بْنُ الصَّلْتِ ، حَدَّثَنَا زُهَيْرٌ ، عَنْ جَعْفَرِ بْنِ بُرْقَانَ ، حَدَّثَنَا مَيْمُونُ بْنُ مِهْرَانَ ، قَالَ: كَانَ أَبُو بَكْرٍ رَضِيَ اللهُ عَنْهُ، إِذَا وَرَدَ عَلَيْهِ الْخَصْمُ نَظَرَ فِي كِتَابِ اللَّهِ، فَإِنْ وَجَدَ فِيهِ مَا يَقْضِي بَيْنَهُمْ، قَضَى بِهِ، وَإِنْ لَمْ يَكُنْ فِي الْكِتَابِ، وَعَلِمَ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي ذَلِكَ الْأَمْرِ سُنَّةً، قَضَى بِهِ، فَإِنْ أَعْيَاهُ، خَرَجَ فَسَأَلَ الْمُسْلِمِينَ، فَقَالَ: أَتَانِي كَذَا وَكَذَا، فَهَلْ عَلِمْتُمْ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَضَى فِي ذَلِكَ بِقَضَاءٍ؟ فَرُبَّمَا اجْتَمَعَ إِلَيْهِ النَّفَرُ كُلُّهُمْ يَذْكُرُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيهِ قَضَاءً، فَيَقُولُ أَبُو بَكْرٍ: “ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ فِينَا مَنْ يَحْفَظُ عَلَى نَبِيِّنَا K فَإِنْ أَعْيَاهُ أَنْ يَجِدَ فِيهِ سُنَّةً مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، جَمَعَ رُؤُوسَ النَّاسِ وَخِيَارَهُمْ فَاسْتَشَارَهُمْ، فَإِذَا اجْتَمَعَ رَأْيُهُمْ عَلَى أَمْرٍ، قَضَى بِهِ “
> Narrated Maymun ibn Mihran: Abu Bakr (may Allah be pleased with him), whenever a dispute came to him, he would look into the Book of Allah. If he found something in it to judge between them, he would judge by it. If there was nothing in the Book, and he knew of a Sunnah from the Messenger of Allah (peace and blessings be upon him) regarding that matter, he would judge by it. If he was unable to find anything, he would go out and ask the Muslims, saying: “Such and such has come to me. Do you know if the Messenger of Allah (peace and blessings be upon him) had given a ruling on this matter?” Perhaps a group of them would gather and mention a ruling from the Messenger of Allah (peace and blessings be upon him). Abu Bakr would then say, “Praise be to Allah who has placed among us those who preserve the teachings of our Prophet.” If he could not find a Sunnah from the Messenger of Allah (peace and blessings be upon him), he would gather the leaders and best of people and consult them. If they reached a consensus on a matter, he would judge by it.
- They based it on the principles of the religion from the Quran and Sunnah
Line of poetry on the religion never being devoid of a ruling due to have principles
فَدِينُنَا لَم يَخلُ عَن حُكمٍ عَلَى … مُرِّ الزَّمانِ ، لَو بَدا ما أَعضَلا لأَنَّهُ قَد اِحتَوى قَواعِدا … تُستَخرَجُ الأَحكامَ عَنهَا رَاشَدَا
-منظومة الفضفري في القواعد الفقهية
> “Indeed, our religion has never been devoid of a ruling throughout time, even if it appeared challenging. For it has contained principles from which correct judgments are derived.”
What did the companions not use when doing Ijtihad like the usuluyyin but practiced?
- When the Sahaba exercised Ijtihad, they didnt use terminology that was coined by the Usuliyyin, as Ijtihad came in different ways-Qiyas, Sudd al-Dhara’i, etc, but were done. Such as them stopping something, because it leads to something-Sudd al-Dhara’i.
- ^ Ibn Qayyim speaks about how the companions practiced different types of Ijtihad in ‘Ilam al Muwaqieen 2nd volume pg 115, 124, and 153.
Types of Ijtihad the Sahaba practiced
- Ijtihad from looking into the text | اجتهاد بفهم النصوص
- Ijtihād in extracting different rulings from the text | اجتهاد باستنباط النصوص
- Ijtihād in which there was no text | اجتهاد في الاستخراج الأحكام في ما نصّ فيه
- Ijtihād in applying an agreed ruling in a different situation | اجتهد في تنزيل الأحكام على الوقائع
How the companions did: Ijtihad from looking into the text | اجتهاد بفهم النصوص and an example of that
- They would look into the Nusoos and they’d try to understand the intended meaning
- For example, the word كلالة Surah Nisa ayah 12
۞ وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَٰجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌۭ ۚ فَإِن كَانَ لَهُنَّ وَلَدٌۭ فَلَكُمُ ٱلرُّبُعُ مِمَّا تَرَكْنَ ۚ مِنۢ بَعْدِ وَصِيَّةٍۢ يُوصِينَ بِهَآ أَوْ دَيْنٍۢ ۚ وَلَهُنَّ ٱلرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌۭ ۚ فَإِن كَانَ لَكُمْ وَلَدٌۭ فَلَهُنَّ ٱلثُّمُنُ مِمَّا تَرَكْتُم ۚ مِّنۢ بَعْدِ وَصِيَّةٍۢ تُوصُونَ بِهَآ أَوْ دَيْنٍۢ ۗ وَإِن كَانَ رَجُلٌۭ يُورَثُ كَلَـٰلَةً أَوِ ٱمْرَأَةٌۭ وَلَهُۥٓ أَخٌ أَوْ أُخْتٌۭ فَلِكُلِّ وَٰحِدٍۢ مِّنْهُمَا ٱلسُّدُسُ ۚ فَإِن كَانُوٓا۟ أَكْثَرَ مِن ذَٰلِكَ فَهُمْ شُرَكَآءُ فِى ٱلثُّلُثِ ۚ مِنۢ بَعْدِ وَصِيَّةٍۢ يُوصَىٰ بِهَآ أَوْ دَيْنٍ غَيْرَ مُضَآرٍّۢ ۚ وَصِيَّةًۭ مِّنَ ٱللَّهِ ۗ وَٱللَّهُ عَلِيمٌ حَلِيمٌۭ
> And for you is half of what your wives leave if they have no child. But if they have a child, for you is one fourth of what they leave, after any bequest they [may have] made or debt. And for them [i.e., the wives] is one fourth if you leave no child. But if you leave a child, then for them is an eighth of what you leave, after any bequest you [may have] made or debt. And if a man or woman leaves neither ascendants nor descendants but has a brother or a sister, then for each one of them is a sixth. But if they are more than two, they share a third,1after any bequest which was made or debt, as long as there is no detriment [caused].2[This is] an ordinance from Allāh, and Allāh is Knowing and Forbearing.
- Abu Bakr was of the view this means for the one with no parents, children, and this is reported in musannaf ibn Abi Shaybah, Sunan ad Darimi, and other books but was weakned by Ibn Hajar.
why didn’t the companions ask the messenger ﷺ when he was alive about issues of Khilaf like Abu Bakr and the issue of كَلَـٰلَةً (Ijtihad from looking into the text | اجتهاد بفهم النصوص ?
- The way the messenger ﷺ gave Tafsir was of types.
1. Sometimes he would directly tell them what it means, like Kawthar, seeing Allah etc.
2. Other times it would be because the companions would be confused about something and ask.
3. Or he would physically do it like establishing the prayer.
So sometimes it could happen a companion does Ijtihad on an issue based upon something and the evidence didn’t reach them, such as when ‘Umar introduced another Miqat, while the prophet ﷺ had already sanctioned it.
How the companions did: Ijtihād in extracting different rulings from the text | اجتهاد باستنباط النصوص and an example of that
- This is not understanding, rather Extracting
- An excellent example of this is the Ijtihad of the noble companion Ali.
Some say it was Umar, but the strongest version was it was Uthman, as a women gave birth 6 months after marriage and was stoned, but Ali didn’t approve of it and the narration is as follows:
وَحَدَّثَنِي مَالِكٌ، أَنَّهُ بَلَغَهُ أَنَّ عُثْمَانَ بْنَ عَفَّانَ، أُتِيَ بِامْرَأَةٍ قَدْ وَلَدَتْ فِي سِتَّةِ أَشْهُرٍ فَأَمَرَ بِهَا أَنْ تُرْجَمَ فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ لَيْسَ ذَلِكَ عَلَيْهَا إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ فِي كِتَابِهِ {وَحَمْلُهُ وَفِصَالُهُ ثَلاَثُونَ شَهْرًا} وَقَالَ {وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلاَدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَنْ يُتِمَّ الرَّضَاعَةَ} فَالْحَمْلُ يَكُونُ سِتَّةَ أَشْهُرٍ فَلاَ رَجْمَ عَلَيْهَا . فَبَعَثَ عُثْمَانُ بْنُ عَفَّانَ فِي أَثَرِهَا فَوَجَدَهَا قَدْ رُجِمَتْ .
> Malik related to me that he had heard that Uthman ibn Affan was brought a woman who had given birth after six months and he ordered her to be stoned. Ali ibn Abi Talib said to him, “She does not deserve that. Allah, the Blessed, the Exalted, says in His Book, ‘Their carrying and weaning is thirty months,’ (Surah al-Ahqaf: 15) and he said, ‘Mothers suckle their children for two full years for whoever wishes to complete the suckling.’ (Surah al-Baqarah: 133) Pregnancy can then be six months, so she does not deserve to be stoned.” Uthman ibn Affan sent for her and found that she had already been stoned.
- If the breastfeeding can be 2 years (24 months)
- And the pregnancy + breastfeeding is 30 months
- This means pregnancy can be capped at 6 months. (30-24)
- So a pregnancy is possible at 6 months and is the bare time possible.
Uthman was knowledgeable about the Quran, and compiled it, yet was unaware of this, yet Ali was not.
Sheikh mashhur hasan said all of this was like it being a rainy day without an unbrella, and the companions would come with their Usul al Fiqh when it was needed, so usul al fiqh was innate with them.
How the companions did: Ijtihād in which there was no text | اجتهاد في الاستخراج الأحكام في ما نصّ فيه and an example of that
- This is Ijtihad to extract a ruling but there is no text (absence of the text)
- This was the Ijtihad of ‘Uthman Ibn Affan with regards to a second Adhan for the Friday prayer when the people become a lot.
How the companions did: Ijtihād in applying an agreed ruling in a different situation | اجتهد في تنزيل الأحكام على الوقائع and an example of that
- This is to apply it on a specific situation.
- Its application-theory and application are different.
- An example was they prevented the non-Muslims from those they wanted to bring their heart closer to the Dīn from the money. However, the messenger ﷺ used to do this, such as to the Sahabi Safwan ibn ‘Uyaynah. Abu Bakr didn’t do it however, as he saw the reason the prophet ﷺ gave for it was gone.
The 2 positions of the companions when it came to Ijtihad
- Ijtihād from Opinion [اجتهاد الرأي]
- Those that restricted Ijtihād to only what came from Rasulullah ﷺ, and tightened roots coming from opinion (didn’t use their opinion)
Methodology of the Sahaba who did Ijtihad from opinion اجتهاد الرأي
- If they didn’t find a text for an issue, they would go to this.
- And this is the type of opinion this is praiseworthy, as there are types of opinion that are blameworthy.
Methodology of the Sahaba who restricted Ijtihad
They took a tough position regarding verdicts. Only spoke when they knew there was a text.
What did the 2 different schools of thought when it came to Ijtihad lead to?
the 4 Madhabs sprang from these 2 opinions
Origin of the 2 positions of the Sahaba when it came to Ijtihad and the statement of Ibn Qayyim on it
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاءَ، حَدَّثَنَا جُوَيْرِيَةُ بْنُ أَسْمَاءَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم يَوْمَ الأَحْزَابِ “ لاَ يُصَلِّيَنَّ أَحَدٌ الْعَصْرَ إِلاَّ فِي بَنِي قُرَيْظَةَ ”. فَأَدْرَكَ بَعْضُهُمُ الْعَصْرَ فِي الطَّرِيقِ، فَقَالَ بَعْضُهُمْ لاَ نُصَلِّي حَتَّى نَأْتِيَهَا. وَقَالَ بَعْضُهُمْ بَلْ نُصَلِّي، لَمْ يُرِدْ مِنَّا ذَلِكَ، فَذُكِرَ ذَلِكَ لِلنَّبِيِّ صلى الله عليه وسلم فَلَمْ يُعَنِّفْ وَاحِدًا مِنْهُمْ.
> Narrated Ibn `Umar:On the day of Al-Ahzab (i.e. Clans) the Prophet (ﷺ) said, “None of you Muslims) should offer the Asr prayer but at Banu Quraiza's place." The Asr prayer became due for some of them on the way. Some of those said, “We will not offer it till we reach it, the place of Banu Quraiza,” while some others said, “No, we will pray at this spot, for the Prophet (ﷺ) did not mean that for us.” Later on It was mentioned to the Prophet (ﷺ) and he did not berate any of the two groups.
- Ibn Qayyim said regarding this:
فاجتهد بعضهم وصلاها في الطريق، وقال: لم يرد منا التأخير، وإنما أراد سرعة النهوض، فنظروا إلى المعنى، واجتهد آخرون وأخروها إلى بني قريظة فصلوها ليلًا، نظروا إلى اللفظ، وهؤلاء سلف أهل الظاهر، وهؤلاء سلف أصحاب المعاني والقياس» (١)، حتى إن ابن حزم ﵀ يقول: «وعلم الله تعالى أننا لو كنا هناك ما صلينا العصر في ذلك اليوم إلا في بني قريظة ولو بعد أيام
> Some of them exerted effort (did Ijtihad) and prayed on the way, saying: He did not intend for us to delay, but rather He intended for us to hasten. They considered the meaning. Others exerted effort (did Ijtihad) and delayed it until Banu Qurayza, praying it at night, considering the literal wording. These are the predecessors of the people of literalism, and those are the predecessors of the people of meaning and analogy. Even Ibn Hazm said: “By Allah, if we had been there, we would not have prayed Asr on that day except in Banu Qurayza, even if after days.”
-’Illam al Muwaqi’een
The Sahaba known for Ijtihād (using opinions, Qiyās)
- Umār Ibn al Khattāb (23 AH)
- Ubayy ibn Ka’b (30 AH)
- ‘Abdullah Ibn Masūd (32 AH)
- Ali (40 AH)
- Zayd Ibn Thabit (45 AH)
- Ibn Abbas (68 AH)
-These and other than them are mentioned in ‘Ilam al Muwaqieen and Tabaqat al Fuqaha by Abu Ishaq Ash Shirazi
