Lesson 11: Types & Reasons of Differing Amongst the Companions Flashcards
What are the 2 types of differences of opinion amongst the companions?
- A difference of opinion in which was lifted after a clear text | الخلاف الذي يرتفع بظهور النص البيّن
- A Difference of Opinion which wasn’t lifted (never ends and remains) | الخلاف الذي لا يرتفع
Example of A difference of opinion in which was lifted after a clear text | الخلاف الذي يرتفع بظهور النص البيّن (this is the first difference out of 2)
A long hadith that mentions the plague during the time of ‘Umar, and how the companions disputed continuing the journey or going back. Abdurahman cited as an evidence a Hadith “إذا سمعتم به بأرض، فلا تقدموا عليه، وإذا وقع بأرض وأنتم بها، فلا تخرجوا فرارا منه”
> “If you get wind of the outbreak of plague in a land, you should not enter it; but if it spreads in the land where you are, you should not depart from it.”
The companions obeyed as soon as they heard this and Umar returned.
This is in accordance to the ayah:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ ۖ فَإِن تَنَـٰزَعْتُمْ فِى شَىْءٍۢ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۚ ذَٰلِكَ خَيْرٌۭ وَأَحْسَنُ تَأْوِيلًا
> O you who have believed, obey Allāh and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allāh and the Messenger, if you should believe in Allāh and the Last Day. That is the best [way] and best in result.
Why might there be A Difference of Opinion which wasn’t lifted (never ends and remains) | الخلاف الذي لا يرتفع and an example of it
- This is because the reasoning of the text (so there is a text for it) being used may be seen differently, some companions may see it meaning something while others don’t {It’s not a crystal clear one like the hadith mentioned in the first type of difference of opinion|
- Other factors that cause the difference of opinion not go away (مقاصد الشريعة)
An example of this is the Hadith of praying ay banu Quraydha.
The statement of the messenger here could be interpreted differently.
- A group said they wouldn’t pray until they reach
- Another group prayed first
The prophet only intended one of them, but he didn’t clarify to the companions specifically. The reason the prophet didn’t explain is because he was teaching us to prepare for differences that will not end, provided it was from the Quran and Sunnah.
Those who are extreme in exaggeration and those extreme in negligence when it comes to differences of opinions
- Those who are extreme in negligence
- Disregard the revelation and blindly follow scholars - Those who are extreme in exaggeration
- Those who disregard the scholars claiming a text is clear when it’s a valid difference of opinion that was not a clear issue.
Reason why the companions differed amongst each other: Differed in taking narrations from the messenger
- The scholars weren’t the same when it came to taking narrations and their memorization.
- The scholars mention that Abu Bakr had the most narrations from the messenger ﷺ.
- Abdullah Amr Ibn Al Ās himself had more narrations (in terms of what he knew) than Abu Hurayrā.
What were the reasons why the companions differed amongst each other?
- Differed in taking narrations from the messenger
- Difference in Knowledge: Some were more knowledgeable
- Difference in Their Knowledge of Abrogation
- Difference in dealing with Evidences that were different {or appeared to be}
- Difference in their Exegesis of the Text
- Difference in which there is no Textual Evidence
What is the name of Abu Hurayrah, and why is it that he narrated more hadith than a companion like Abdullah Ibn Amr ibn al ‘As?
This is because there is something called: تَحَمُّل and something called العدا
- Abu Hurayrah (57/58/59) narrated more from the messenger, he sat with the people and narrated. He spent 4 years with the messenger. ‘Abdurahman ibn Sakhrin ad dawseeu (عبد الرحمن بن صخر الدوسي). There are over 30 views to his name, with Abdullah and Abdurahman being the strongest and the latter being more stronger.
- Abdullah ibn ‘Amr ibn al ‘As focused himself more on worship rather than narrating
Reason why the companions differed amongst each other: Difference in Knowledge: Some were more knowledgeable
The most knowledgeable were the 4 caliphs, and we mentioned the narration of ‘Umar and ‘Ali how a women can give birth at 6 months.
Reason why the companions differed amongst each other: Difference in Their Knowledge of Abrogation and an example of that
- Some knew which were abrogated and which weren’t
- For example, Ubayy ibn Ka’b (RA) believed that if a man had intercourse with his wife and nothing came up, Ghusl wasn’t Wajib, using a Hadith to prove it.
- However this Hadith was abrogated, and he later retracted this view.
Reason why the companions differed amongst each other: Difference in dealing with Evidences that were different {or appeared to be}
The companions broke into 3 camps:
- Some reconciled them
- Some strengthened one over another
- Some would take that it was abrogated
For example, Uthman did Tawaqquf (withheld judgment) with the issue of having 2 slave girl sisters at the same time and said the Quran has 2 verses, one prohibiting the other permitting.
The one that makes it Haram:
حُرِّمَتْ عَلَيْكُمْ أُمَّهَـٰتُكُمْ وَبَنَاتُكُمْ وَأَخَوَٰتُكُمْ وَعَمَّـٰتُكُمْ وَخَـٰلَـٰتُكُمْ وَبَنَاتُ ٱلْأَخِ وَبَنَاتُ ٱلْأُخْتِ وَأُمَّهَـٰتُكُمُ ٱلَّـٰتِىٓ أَرْضَعْنَكُمْ وَأَخَوَٰتُكُم مِّنَ ٱلرَّضَـٰعَةِ وَأُمَّهَـٰتُ نِسَآئِكُمْ وَرَبَـٰٓئِبُكُمُ ٱلَّـٰتِى فِى حُجُورِكُم مِّن نِّسَآئِكُمُ ٱلَّـٰتِى دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا۟ دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَـٰٓئِلُ أَبْنَآئِكُمُ ٱلَّذِينَ مِنْ أَصْلَـٰبِكُمْ وَأَن تَجْمَعُوا۟ بَيْنَ ٱلْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ ۗ إِنَّ ٱللَّهَ كَانَ غَفُورًۭا رَّحِيمًۭا ٢٣
> Prohibited to you [for marriage] are your mothers, your daughters, your sisters, your father’s sisters, your mother’s sisters, your brother’s daughters, your sister’s daughters, your [milk] mothers who nursed you, your sisters through nursing, your wives’ mothers, and your step-daughters under your guardianship [born] of your wives unto whom you have gone in. But if you have not gone in unto them, there is no sin upon you. And [also prohibited are] the wives of your sons who are from your [own] loins, and that you take [in marriage] two sisters simultaneously, except for what has already occurred.1Indeed, Allāh is ever Forgiving and Merciful.
The one that makes it Halal is the generic ayat that say:
إِلَّا مَا مَلَكَتْ أَيْمَـٰنُكُمْ ۖ
> except those your right hands possess
- However Ali and Zubayr said its Haram, and they reconciled by saying the verse which prohibits is more specific, so it takes precedence.
Reason why the companions differed amongst each other: Difference in their Exegesis of the Text
- A text can take different meanings
Such as the ayah:
وَٱلْمُطَلَّقَـٰتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَـٰثَةَ قُرُوٓءٍۢ ۚ وَلَا يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ ٱللَّهُ فِىٓ أَرْحَامِهِنَّ إِن كُنَّ يُؤْمِنَّ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِى ذَٰلِكَ إِنْ أَرَادُوٓا۟ إِصْلَـٰحًۭا ۚ وَلَهُنَّ مِثْلُ ٱلَّذِى عَلَيْهِنَّ بِٱلْمَعْرُوفِ ۚ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌۭ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
> Divorced women remain in waiting [i.e., do not remarry] for three periods,1 and it is not lawful for them to conceal what Allāh has created in their wombs if they believe in Allāh and the Last Day. And their husbands have more right to take them back in this [period] if they want reconciliation.2 And due to them [i.e., the wives] is similar to what is expected of them, according to what is reasonable.3 But the men [i.e., husbands] have a degree over them [in responsibility and authority]. And Allāh is Exalted in Might and Wise.
The word قُرُوٓءٍۢ ۚ was differed about as it could mean either طهر or حيد in the linguistic sense
- Aisha, Zayd ibn Thabit said this meant طهر (3 periods of purity)
- Umar, Ali, Ibn Mas’ud said it meant حيد (so 3 cycles of menstruation)
So then the ‘Idda of a women will be differed. It’ll be based either on 3 menstrual cycles, or 3 periods of purity (interval between menstrual cycle. When a women isn’t bleeding from menstruation)
Reason why the companions differed amongst each other: Difference in which there is no Textual Evidence
This was the type of issue that Shawkani, Ibn Taymiyyah and other scholars mentioned as being the most complicated form of Khilaf
- If there’s no evidence we can’t do Tarjeeh (preference)
- An opposing can’t be dismissed just because someone holds a view
Such as: قسمة العراق | Dividing ‘Iraq
- When Umar took over Iraq, they had to figure how to divide Iraq amongst the people.
There is an Ayah that says:
۞ وَٱعْلَمُوٓا۟ أَنَّمَا غَنِمْتُم مِّن شَىْءٍۢ فَأَنَّ لِلَّهِ خُمُسَهُۥ وَلِلرَّسُولِ وَلِذِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينِ وَٱبْنِ ٱلسَّبِيلِ إِن كُنتُمْ ءَامَنتُم بِٱللَّهِ وَمَآ أَنزَلْنَا عَلَىٰ عَبْدِنَا يَوْمَ ٱلْفُرْقَانِ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌ
> And know that anything you obtain of war booty - then indeed, for Allāh is one fifth of it and for the Messenger1and for [his] near relatives2and the orphans, the needy, and the [stranded] traveler,3if you have believed in Allāh and in that which We sent down to Our Servant4on the day of criterion [i.e., decisive encounter] - the day when the two armies met [at Badr]. And Allāh, over all things, is competent.
- The prophet would give 80% to the Mujahideen, and 20% to the general benefit of the Muslims.
So the companions differed as this was an entire country not just spoils.
Should they follow this as done by the prophet or not?
- Umar and some other Sahaba, e.g. Ali had said to leave off the division
- Some others said to divide it.
However ‘Umar decided on leaving it off and took Jizya citing the verses:
لِلْفُقَرَآءِ ٱلْمُهَـٰجِرِينَ ٱلَّذِينَ أُخْرِجُوا۟ مِن دِيَـٰرِهِمْ وَأَمْوَٰلِهِمْ يَبْتَغُونَ فَضْلًۭا مِّنَ ٱللَّهِ وَرِضْوَٰنًۭا وَيَنصُرُونَ ٱللَّهَ وَرَسُولَهُۥٓ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلصَّـٰدِقُونَ ٨ وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلْإِيمَـٰنَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِى صُدُورِهِمْ حَاجَةًۭ مِّمَّآ أُوتُوا۟ وَيُؤْثِرُونَ عَلَىٰٓ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌۭ ۚ وَمَن يُوقَ شُحَّ نَفْسِهِۦ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ٩ وَٱلَّذِينَ جَآءُو مِنۢ بَعْدِهِمْ يَقُولُونَ رَبَّنَا ٱغْفِرْ لَنَا وَلِإِخْوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلْإِيمَـٰنِ وَلَا تَجْعَلْ فِى قُلُوبِنَا غِلًّۭا لِّلَّذِينَ ءَامَنُوا۟ رَبَّنَآ إِنَّكَ رَءُوفٌۭ رَّحِيمٌ
> For the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allāh and [His] approval and supporting [the cause of] Allāh and His Messenger, [there is also a share]. Those are the truthful.And [also for] those who were settled in the Home [i.e.,al-Madīnah] and [adopted] the faith before them.1They love those who emigrated to them and find not any want in their breasts of what they [i.e., the emigrants] were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul - it is those who will be the successful.And [there is a share for] those who come after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.”
However, despite that, this Ayah isn’t clear on that, and this is the most diffuclt type of Khilaf.
