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MUSLIM CHARACTER
AL-AH'KAAM Rules and Regulations
|
NUMEROUS SUBJECTS COME UNDER THIS HEADING
THREE OF WHICH STAND OUT: |
1. Hadith
2. Ah'kaam
3. Ij'tihaad |
Hadith Narration.
Rules and Regulations.
Religious Study and Deduction. |
Ah'kaam means the rules and regulations that tell the proper way of conducting religious activities. Ah'kaam vary from one Islamic
school of thought to another. The variation can be minor or major. Ah'kaam are one of the main differences
between Islamic schools of thought.
There are volumes in written material dealing with all sorts of Ah’kaam. To interpret them we need someone who has studied the Islamic
injunctions in detail and who is able to give verdicts. There are numerous professional persons who work in this field;
they lead others and teach them the correct religious performance.
WHAT IS THE STAND OF THE
JA'FARIS?
The Ja'fari (Shi'a) follow the Ah’kaam of Ahlul Bayt. Ahlul Bayt's teachings are from the source of Islam, Muhammad (pbuh), unadulterated
by any other source. The Ah’kaam can touch upon every aspect of life. They tell you about the rules and regulations of
the acts of worship in the utmost detail, from the Salat, Saum, Haj, to the other elements of these acts.
The Ah’kaam touch on the personal matters from the detailed laws of marriage, to inheritance, to dealing with others. They deal with social
behavior and dealings (Mu'aamalaat) in various aspects of life. They also deal with national as well as international
matters. They deal with financial aspects to many degrees.
We will not deal with this subject since it is not suitable for this elementary book; suffice it to say the points mentioned give a bird's
eye view.
Ij'tihaad is a fundamental point of great benefit to the Muslim community. The doors of Ij'tihaad are wide open for the Jurisprudent who
follows the teachings of Muhammad (pbuh) through the teachings Ahlul Bayt.
Ij'tihaad is a process consisting of the following:
A scholar in Islam will consider a given religious problem.
He will try to find a solution to the problem along the guidelines of the Shari'ah.
If not dealt with before, he will reach new conclusions, but always along the principles of Shari'ah.
He will proclaim his conclusions.
People who follow his guidance are to accept and
follow his conclusions. The people who follow him are called Muqa'llid .
Thus, the man who does Ij'tihaad, is called a Muj'tahid
, and he is a scholar in Islam of the first caliber. He becomes the religious reference for those who want to follow
him. Therefore, he becomes the source of reference, Marji' . There may be several of these religious references in the
community, and often one or more of them produce a book called Risaala
, which can be followed by the people.
WHAT IS SO GREAT ABOUT IJ'TIHAAD?
The greatest thing about Ij'tihaad is that it allows the religion of Islam a good deal of flexibility, and it gives it a good measure of
elasticity. Numerous problems can arise in each day and age. Many such problems were non-existent during the early
times of Islam, so there is a lack of decision about such problems. Someone, therefore, has to give recommendations
about such problems. However, not everyone can do so, since a scholar in Islam of great capacity has to study and
reflect upon the point in question. He has to do so and reach his conclusions. After thoroughly studying the problem
and reaching to a conclusion, he will declare his conclusion to his followers, and they will act accordingly.
An example for this day and age is prevention of pregnancy, or abortion, or the use of methods or materials that were not available a few
generations ago. A decision has to be formulated regarding these new problems, and enacted upon.
WHAT IF THERE IS NO IJ'TIHAAD?
The Shari'ah (Islamic Law) does not change because of change of time or place. The Shari'ah is comprehensive and can meet the demands
whatever these demands happen to be.
Ij'tihaad is not for making Islam more elastic, Islam is already elastic and fits all times. Ij'tihaad is not against non-flexibility or
rigidity because the Shari'ah is flexible and elastic.
Ij'tihaad then, is a way or a procedure to reach just religious decisions and conclusions. These specific decisions are reached according to
the studies of the Shari'ah by the knowledgeable religious scholars.
This means that the average man can have a ready reference all the time (Marji') who will help solve not only incidental religious
problems for him but also is capable of researching the Shari'ah and acting accordingly.
It is essential to have Ij'tihaad because Ij'tihaad will stimulate the quest of research of Islamic Law, the Shari'ah, and to reach for just
and genuine conclusions at the hands of the Jurisprudents who subscribe to it.
That is the very reason Ij'tihaad is of such a fundamental significance. Independent thinking and an active spirit of research of Islamic
Law will result in better delivery of Islamic outcomes. It is a basic point, of the greatest significance, whose
benefit will always be felt in numerous circumstances.
Ij'tihaad was practiced by every school of thought in Islam for several centuries after the Prophet (pbuh). It was stopped (closed) by
the autocratic dictatorial ruler in the 4th Islamic century, but the Shi'a continued to apply it since it is the way of
Muhammad (pbuh). The Shi'a never paid attention to personal rules, they follow the Quran and only the Sunnah of
Muhammad (pbuh). That has been their way ever since.
SO THIS IS THE WAY OF MUHAMMAD:
Yes, in brief, this is the Way of Muhammad; it is the authentic teaching of Islam and the teaching of Muhammad (pbuh). The teachings of
Ahlul Bayt are simply a continuation of the true teachings of their forefather Muhammad (pbuh). See how Islam involves
you fully and completely, you see how it engulfs a person to his or her totality, and you see how it starts first from
the basis of faith in the heart, then radiates goodness and works of goodness! This is Islam in its true dimension,
Islam in action.
Islam is not mere prayers and fasting, and it is very unfair to Islam to say it is only rituals. Islam is works of righteousness and
improvement of the self. Islam is involvement in society for works of goodness. Islam is striving for what is good.
But all this must necessarily emanate from one spark. It is the spark of faith, faith in Allah and in His Guidance. It
is the spark that illuminates the heart in such a way that whatever is done is to be done for the sake of Allah Almighty
and it is to be done for that purpose and that purpose only. This way an attitude develops in the person which is quite
unique. It is an attitude of working for the noble aim, that of Islam, an attitude of working according to the
directives of the Law of Allah in its entirety. Yes, this is the Way, the Way of perfection.
WHAT DISTINGUISHES THE TEACHINGS OF THE WAY?
Much of the Islamic teachings of Ahlul Bayt are similar to those of other schools of thought in Islam. Certain points will remain
outstanding. Briefly mentioned, such points are as follows:
Concept of Divine Justice (Adl ) and its
constituent ramifications, implications and what it entails.
Imamah, the heavenly appointed Imams, from
Imam Ali to the twelfth, Al-Mahdi.
The complete purity of the Prophets and the
twelve Imams (Ismah).
Khums or the Fifth as an act of worship.
Jihad as an act of worship.
Enjoining to what is good as an act of
worship.
Forbidding from what is evil as an act of
worship.
Sources of the Hadith as quoted by members of
Ahlul Bayt.
Al-Ah'kaam, rules and regulations of
religious practices, as they come through the teachings of Ahlul Bayt.
Ij'tihaad which helps independent thinking
and active research of the Islamic Law.
There are many other points having to do with
Islamic jurisprudence, but this book is not intended to deal with such details.