The Importance of Arabic and Usool al-Fiqh

To quote from the book "أثر العربية في استنباط الأحكام الفقهية من السنة النبوية" (The Impact of Arabic in Deriving Jurisprudential Rulings from the Prophetic Sunnah), it states:

The Importance of Arabic to the Sciences of Shari'ah

One of the great blessings of Allah to the children of Adam is that He granted them the language, which is the primary tool for expression, through which they convey their needs and communicate with one another.

From this, we learn a great virtue and noble characteristic of the science of language, as Allah ﷻ said:

وَعَلَّمَ ءَادَمَ ٱلْأَسْمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى ٱلْمَلَـٰٓئِكَةِ فَقَالَ أَنۢبِـُٔونِى بِأَسْمَآءِ هَـٰٓؤُلَآءِ إِن كُنتُمْ صَـٰدِقِينَ

"And He taught Adam all the names (of everything), then He showed them to the angels and said, "Tell Me the names of these if you are truthful." (Al-Baqarah 2:31)

One of the mufassireen paused at this Ayah and said: "This Ayah indicates that the knowledge of language is more important than the adornment of worship, so how much more is the importance of the knowledge of Shari'ah?!"

[Footnote: The term Shari'ah refers to the laws and rulings that Allah has ordained for His servants to guide them to be believers and to act in ways that will lead to happiness in both this world and the Hereafter. The general body of these rulings includes belief ('aqeedah), jurisprudence (fiqh), and they are derived from the Qur'an and the Sunnah. The sciences of the Qur'an serve the book of Allah, the sciences of Hadith serve the Sunnah, and the science of Usool al-Fiqh (Principles of Jurisprudence) serves Fiqh. From these have branched many other sciences, and we will focus here on the importance of Arabic in relation to the Qur'an, particularly in the science of Tafseer, and the importance of Arabic for the science of 'aqeedah. Future studies will highlight the relationship of Arabic with Hadith, Usool al-Fiqh, juriprudential maxims, and jurisprudence.]

Arabic has been honored by Allah ﷻ because He chose it as the language of His Noble Book, as stated in numerous Ayat, including:

وَكَذَٰلِكَ أَنزَلْنَـٰهُ حُكْمًا عَرَبِيًّۭا

"And thus have We sent it (the Qur’an) down to be a judgement of authority in Arabic..." (Ar-Ra'd 13:37)

and

وَإِنَّهُۥ لَتَنزِيلُ رَبِّ ٱلْعَـٰلَمِينَ نَزَلَ بِهِ ٱلرُّوحُ ٱلْأَمِينُ عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ ٱلْمُنذِرِينَ بِلِسَانٍ عَرَبِىٍّۢ مُّبِينٍۢ

"And indeed, it [i.e., the Qur’an] is the revelation of the Lord of the worlds. The Trustworthy Spirit [i.e., Gabriel] has brought it down upon your heart, [O Muḥammad] - that you may be of the warners - in a clear Arabic language." (Ash-Shu'araa' 26:192-195)

Ibn Faaris commented on this Ayah, saying: "When Allah, exalted is His praise, chose the Arabic language for clear expression, He showed that all other languages are deficient and fall short in comparison."

This language is free from any flaw, as ﷻ said:

قُرْءَانًا عَرَبِيًّا غَيْرَ ذِى عِوَجٍۢ لَّعَلَّهُمْ يَتَّقُونَ

"An Arabic Qur'an, without any crookedness (therein) in order that they may have Taqwa of Him." (Az-Zumar 39:28)

It is also free from al-'Ujmah ("foreignness"), as He ﷻ said:

وَلَوْ جَعَلْنَـٰهُ قُرْءَانًا أَعْجَمِيًّۭا لَّقَالُوا۟ لَوْلَا فُصِّلَتْ ءَايَـٰتُهُۥٓ ۖ ءَا۬عْجَمِىٌّۭ وَعَرَبِىٌّۭ ۗ قُلْ هُوَ لِلَّذِينَ ءَامَنُوا۟ هُدًۭى وَشِفَآءٌۭ ۖ وَٱلَّذِينَ لَا يُؤْمِنُونَ فِىٓ ءَاذَانِهِمْ وَقْرٌۭ وَهُوَ عَلَيْهِمْ عَمًى ۚ أُو۟لَـٰٓئِكَ يُنَادَوْنَ مِن مَّكَانٍۭ بَعِيدٍۢ

And if We had made it a foreign [i.e., non-Arabic] Qur’an, they would have said, "Why are its verses not explained in detail [in our language]? Is it a foreign [recitation] and an Arab [messenger]?" Say, "It is, for those who believe, a guidance and cure." And those who do not believe - in their ears is deafness, and it is upon them blindness. Those are being called from a distant place. (Fussilat 41:44)

The presence of imam ash-Shaafi'ee's discussion on the Arabic language in his famous Risaalah is something that deserves to be written with tears. He says: "The Arabic language is the most comprehensive of all languages in terms of its approach and the abundance of its vocabulary. We do not know of anyone, except for a prophet, who can fully encompass all of its knowledge. However, nothing is lost from it for the general populace, as there are always those who understand it." He also says: "The people most deserving of excellence in language are those whose language is the language of the Prophet. It is not permissible, and Allah knows best, for the people of his language to follow the language of another in even a single letter. Rather, every language follows its own, and all people of a Deen must adhere to the Deen of its Prophet."

The Obligation of Learning Arabic:

Since the Shari'ah is derived from the Book of Allah and the Sunnah of His Messenger, both of which are in Arabic, it is essential to understand Arabic. Almost every foundational text of Islamic jurisprudence affirms this principle. Imam al-Qinnooji says: "Knowing Arabic is necessary for those of the Shari'ah, for all the rulings of Shari'ah are taken from the Qur'an and the Sunnah, both of which are in the Arabic language. The transmission of these rulings comes from the Companions and the Successors, who were Arabs, and the explanation of their meanings is based on their language. Therefore, one must learn the sciences related to this language if they seek knowledge of the Shari'ah."

Thus, the statements of the righteous predecessors consistently emphasize the importance of learning Arabic. 'Umar ibnul-Khattaab (may Allah be pleased with him) said: "You must seek knowledge of the religion, and understand Arabic well, and speak it clearly."

Imam ash-Shaafi‘ee also explained that learning Arabic is an obligation for every Muslim: "Every Muslim must learn as much of the Arabic language as they are able, so they can testify to that there is no god [worthy of worship] except Allah and that Muhammad is His slave and messenger, recite the Book of Allah, and pronounce the obligatory phrases of remembrance, such as Takbeer (Allahu Akbar), Tasbeeh (SubhanAllah), and the testimony (Tashahhud), among others."

Love for Arabic:

The correct path to true faith is understanding Arabic in the right way. Many scholars have considered that one of the signs of faith is loving the Arabic language, defending it, and loving the Arabs. Imam ibn Taymiyyah elaborated extensively on the Arabic language, discussing the benefits a speaker gains from it, the virtues of the Arabs, and the importance of loving them as part of faith. He also strongly refuted the Shu‘oobiyyah (i.e., the anti-Arab sentiment) in the most eloquent manner. Imam al-'Iraaqi compiled a section of his work containing narrations about the virtues of the Arabs and the Arabic language. In this regard, az-Zubaydi [al-Hanafi] said: "Whoever hates the Arabic language is led by that hatred to despise the Qur'an and the Sunnah of the Messenger (peace and blessings of Allah be upon), and such a person is guilty of clear disbelief and enduring misery. We ask Allah for pardon."

The Cause of Misguidance is al-'Ujmah (the inability or lack of proficiency in the Arabic language):

Ignorance of the methods of the Arabic language resulted in some texts being understood in ways other than their intended meanings, and this became a cause for the introduction of what was unknown to the first generations. Among the statements that affirm this matter are:

1. Imam al-Hasan al-Basri, when asked about the cause of misguidance, said: "What destroyed them was their al-'Ujmah."

2. Some scholars have said: "People did not fall into ignorance and disagreement except for their abandonment of the Arabic language and their inclination toward Aristotle (Greek philosophy)... The Qur'an was not revealed, nor did the Sunnah come, except in the terminology of the Arabs, according to their methods of discussion, communication, argumentation, and reasoning—not according to the terminology of the Greeks. Every people has its own language and terminology."

From this, it becomes clear that it is essential to know the intended meaning of Allah and His Messenger (peace and blessings of Allah be upon him), and to distinguish it from what the people of innovation intend with their terminology.

Imam ibn Taymiyyah explains: "In interpreting the Qur'an and Hadith, it is essential to understand what Allah and His Messenger intended with their words. How can we understand their speech? Knowledge of the Arabic language, which was used to address us, aids in understanding the intent of Allah and His Messenger. Similarly, understanding how words signify their meanings is vital. The majority of the misguidance of the innovators stems from this issue: they interpret the words of Allah and His Messenger based on what they claim the words indicate but the matter is not as such."

End quote from pages 22 to 25.

Before the issue of the superiority of the Arabs is misunderstood, as it often tends to be, let me highlight some key points from an article that addresses this matter:

The Shu'oobiyyah and the Virtue of the Arabs

Az-Zubaydi [al-Hanafi] said in Taaj al-‘Aroos (3/144): "The Shu'oobiyyah are a group who do not consider the Arabs to be superior to the non-Arabs, and they do not see them as having any special merit over others."

In the al-Mu‘jam al-Waseet published by the Academy of the Arabic Language (1/484): "The Shu'oobiyyah is a movement in the 'Abbaasid era that denies the superiority of the Arabs over others and attempts to belittle them. The followers of this movement are referred to as 'Shu'oobiy'."

In Majmoo‘ Fatawa wa Rasaa'il al-‘Uthaymeen (7/183): "A group of people have claimed that the Arabs do not have any superiority over the non-Arabs. These people are called the Shu'oobiyyah because they support the peoples (shu'oob) that are different from the tribes (qabaa'il). Some scholars have defined the Shu'oobiyyah as those who hate the Arabs or prefer the non-Arabs over the Arabs."

In Fatawa Shaykh Muhammad ibn Ibraaheem Aal ash-Shaykh (10/123): "The non-Arab peoples have no noble lineage. Some people preferred them over the Arabs, which is the view of the Shu'oobiyyah, and it is incorrect. The Arabs are superior, but true superiority is based on taqwa."

From the above, it becomes clear that the Shu'oobiyyah are those who belittle the status of the Arabs and do not see any merit for them over the non-Arabs. Some of them went so far as to prefer the non-Arabs over the Arabs and even harbor hatred towards the Arabs. However, Allah has chosen the final Messenger, Muhammad (peace and blessings of Allah be upon him), from the Arabs, and He revealed the great Qur'an—the best of books—in the Arabic language. Therefore, every Muslim, even if they are non-Arab, must love the Arabs and the Arabic language. Denying the superiority of the Arabs over the non-Arabs in general is an innovation according to the scholars, and it contradicts what is well-established and accepted among the Ahlus-Sunnah wal-Jamaa‘ah.

Ibn Taymiyyah, in his book Iqtidaa’ as-Siraat al-Mustaqeem Li Mukhaalafat Ahl al-Jaheem (1/419-420), said: "The belief of the Ahlus-Sunnah wal-Jamaa‘ah is that the Arab race is superior to the non-Arab races, and that the Quraysh are the best of the Arabs, and that the Bani Haashim is the best of the Quraysh. And the Messenger of Allah (peace and blessings of Allah be upon him) is the best of the Bani Haashim. He is the best of creation both in soul and lineage. The superiority of the Arabs, then the Quraysh, and then the Bani Haashim is not merely because the Prophet (peace and blessings of Allah be upon him) belonged to them, although this is certainly a form of excellence. Rather, they are intrinsically superior in themselves. This is why it is established that the Messenger of Allah (peace and blessings of Allah be upon him) is the best both in soul and lineage, otherwise it would lead to circular reasoning. This is the view of Abu Muhammad Harb ibn Ismaa'eel al-Karmaani, a companion of imam Ahmad, who described the Sunnah as the belief of the scholars of hadith and Ahlus-Sunnah, from 'Iraaq, the Hijaaz, ash-Shaam, and elsewhere. He mentioned that he learned from many of the great scholars, including Ahmad ibn Hanbal, Ishaaq ibn Ibraaheem, 'Abdullah ibn az-Zubayr al-Humaydi, and others. And from their teachings was the belief that faith is a combination of speech, action, and intention... and they acknowledged the rights and virtue of the Arabs, loved them, and recognized their precedence."

Ibn Taymiyyah also said in Majmoo‘ al-Fatawa (19/29, 30): "It is established from the Prophet (peace and blessings of Allah be upon him) that he said: 'Indeed, Allah chose Kinaanah from the children of Ismaa'eel, and He chose Quraysh from Kinaanah, and He chose Banu Haashim from Quraysh, and He chose me from Banu Haashim. I am the best of you in soul and the best of you in lineage.' The majority of scholars agree that the Arab race is superior to other races, just as the Quraysh are superior to other Arabs, and the Bani Haashim are superior to other Quraysh. It is also established in the authentic hadith that the Prophet (peace and blessings of Allah be upon him) said: 'People are like mines, like the mines of gold and silver. The best of them in the time of Jaahiliyyah are the best of them in Islam, if they gain understanding (of the Deen).' However, the preference of a group over another does not necessarily mean that every individual of one group is better than every individual of another. For example, there are many non-Arabs who are better than most Arabs, and among the non-Quraysh, such as the Muhaajiroon and the Ansaar, there are those who are better than many from Quraysh. Likewise, there are individuals from outside Banu Haashim who are better than most of Banu Haashim."

Ibn Taymiyyah also said in Minhaaj as-Sunnah an-Nabawiyyah (4/600): "Some people have claimed that there is no superiority between these races, and this is the opinion of a group from the Ahlul-Kalaam, such as al-Qaadhi Abu Bakr at-Tiib and others. This view is called the view of the Shu'oobiyyah, and it is a weak opinion among the innovators, as I have elaborated in its proper place. We have shown that preferring one group over another does not mean that every individual of one group is superior to every individual of another, just as the preference of the first generation of Muslims over the second and the second over the third does not mean that every individual in the first generation is superior to every individual in the second. There has been disagreement among scholars: Are there are individuals outside the Companions who are better than some of them? There are two views. However, there is no doubt that it is established that Quraysh has a specific Shar'i distinction, such as the rule that the Khilaafah is to be from them. Similarly, Banu Haashim has been given the specific ruling that they are prohibited from receiving zakat, and they are entitled to a share of the booty (fay) according to most scholars, with Banu al-Muttalib sharing this privilege. Therefore, prayers upon them fall under this category. They are distinguished by specific rulings for them and upon them. These rulings apply even if one of them is not a righteous person, but rather a sinner. As for the arrangement of reward and punishment based on lineage, and the praise of an individual by Allah, as well as his honor with Allah – this is not influenced by lineage. What matters here is faith and righteous deeds, and this is taqwa, as the Most High says:

إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ

'Indeed, the most honorable of you with Allah is the most pious of you' (Al-Hujuraat 49:13)."

From this, it is clear that the preference of one group over another does not necessarily imply that every individual of one group is better than every individual of another. For example, the ahaadeeth about the virtues of the people of Yemen, such as "Faith is Yemeni, and wisdom is Yemeni", and "The people of Yemen have come to you, they are the best people on earth", refer to a general preference for the group as a whole, not for every individual Yemeni. Similarly, the preference of men over women is a preference for the group as a whole, and it does not mean that every individual man is superior to every individual woman. For there are women who are better than a hundred men in terms of taqwa and righteous deeds.

There is no doubt that there is no superiority of an Arab over a non-Arab except through taqwa, and that the most honorable of people are the most pious. It is also clear that boasting about lineage is incorrect, as pride in one's ancestry is a characteristic of the time of Jaahiliyyah. Moreover, it is established in the texts that "whoever's actions are slow will not have his lineage speed him up." All of this is supported by authentic, well-known texts. Therefore, let us all strive to achieve faith, taqwa, and righteous deeds, which will benefit us in both this world and the Hereafter.

(Source: الشعوبية)

Relevant:

Continuing on the point of the importance of the Arabic language, I would like to reference a book titled "البَلاغةُ في ضَوءِ مَذهبِ السَّلفِ في الاعتِقادِ," which translates as "Eloquence in the Light of the Salaf's Doctrine in Belief." In the introduction of the book, it states:

Eloquence [al-Balaaghah] is a Science of Ahlus-Sunnah

Eloquence is a noble and highly beneficial discipline. Through it, the secrets of the Arabic language are uncovered, and its subtleties are highlighted. One of the foremost objectives of this science is its ability to unveil the dimensions of the miraculous nature of the Qur'an and to elucidate the remarkable literary structure of this great Book. As stated, “Through this science, certain meanings become clear, and the soul finds tranquility in them. It also enables one to favor one interpretation over another regarding the meanings of the Qur'an.”

It has been said that the nobility of a science is derived from the nobility of its subject. Among the aims of the science of eloquence is its concern with expression, which distinguishes humans from all other creatures, [as Allah says:]

خَلَقَ الْإِنسَانَ عَلَّمَهُ الْبَيَانَ

"He created man, [and] taught him eloquence." (Ar-Rahman, 55:3-4)

This science also helps discern between the good and the poor in speech, serving as a standard for critique that reveals the features of eloquent discourse and sharpens literary talents. Without the science of eloquence, it would be impossible to discern how great poets and orators differ in their speech and composition.

In the introduction to al-Mathal as-Saa'ir, Dhiyaa' ad-Deen ibn al-Atheer (d. 237 AH) mentioned that “The science of eloquence, in relation to composing prose and poetry, is akin to the usool al-fiqh in relation to legal rulings and their evidences.” May Allah have mercy on him, as he compares the science of eloquence—meaning the science of rhetoric [al-Balaaghah]—and the composition of poetry and prose to the science of usool al-fiqh, which serves as the foundation for fiqh.

The analogy lies in this: the poet or prose writer observes the rules of rhetoric in their various aspects, and the degree to which poetry or prose adheres to these principles determines its excellence and impact. Similarly, the rulings on specific issues in fiqh are based on the principles of usool al-fiqh. The extent to which these rulings align with those principles determines their correctness and freedom from contradiction or error, reflecting the proficiency and mastery of the fiqh scholar who is responsible presenting the legal rulings.

Thus, ibn al-Atheer's analogy is both valid and profound, showcasing the centrality and significance of the science of eloquence.

Read further:

البَلاغةُ في ضَوءِ مَذهبِ السَّلفِ في الاعتِقادِ (قراءة وتعريف)

Caring for the Arabic language is also the way of the Sahaabah (may Allah be pleased with them). A well-researched study on this topic can be found in a book titled "عناية الصحابة باللغة العربية وأثره في النهوض بها", which translates to "The Companions' Care for the Arabic Language and Its Impact on Its Revival."

Misguided individuals are not the only ones who attempt to justify their deviance using the Arabic language; kuffaar, too, conspire against Muslims through the same medium. There is a book titled "المؤامرة الغربية على اللغة العربية" which translates to "The Western Conspiracy Against the Arabic Language." In its introduction, the shaykh states:

The enemies of Islam were dazzled, leading those amongst them who bore hatred to secretly resolve that there must be a scheme and a plot to harm this language, to break its strength, to weaken its dignity, to diminish the influence it has, and to create a barrier between it and its people.

Following this realization, those who conspired against it enticed European nations to prepare the trap, devise the plot, and carefully execute the plan. This plan and conspiracy accompanied the Western countries' determination to fight against Muslims and take control over them. The Western countries mobilized their strongest soldiers to implement these plans and plots - those soldiers being the disbelieving Orientalists, the hateful sinners, and the losers in their conspiracy. Behind these followers, the Western nations placed them in the second rank. The two teams moved towards Muslim lands, spent money, bought the loyalty of men whose hearts were diseased, and belittled the religion of Islam. They continued their work in this field night and day. What facilitated their understanding of the conditions of Muslims and enticed them further was that many Muslims were unaware of the schemes of the enemies of Islam, and even of their own religion. Given that many Muslims were in the mentioned state, the enemies' hope to achieve their demands and fulfill their desires by destroying the Arabic language grew stronger.

However, it was the will of Allah that the enemies, namely Jews and Christians, achieved some success in neglecting the Arabic language, particularly among some Muslims who studied under Orientalists, listened to apostates, or who submitted to the leaders of disbelievers from Jews and Christians. Yet, despite this, the care of Allah for the Arabic language is immense; it has remained preserved despite numerous attacks. Allah appointed defenders for it, who had victories and battles. With these, Allah exposed the enemy, unveiled their conspiracies, revealed their deceits, and frustrated their disguises. The enmity of the conspirators towards Arabic turned beneficial for the Muslims, after being harmful, as it awakened their dormant awareness, alerted their heedlessness, enlightened their ignorance, and introduced them to their true enemy.

I decided to join the convoy of defense and support, to participate in defending the language as much as possible. Allah facilitated for me the writing of this book, which I named: "The Western Conspiracy against the Arabic Language" …

There is an interesting point in the chapter titled "What Was Done by America Destroyed by Allah to Exclude the Arabic Language":

Indeed, America has benefited from the experience of other nations and their efforts in combating Islam, its people, and its language. It has been more cunning in deception, treachery, conspiracy, and warfare, and here is the explanation of this:

The author of the book "An Islamic Vision of Orientalism" (144) says: "Western intelligence agencies in general, and American intelligence agencies in particular, cooperate closely with Orientalist study centers, especially Middle Eastern study centers in the West, particularly regarding Islamic revival and its developments." May Allah preserve us!

Usool al-Fiqh: Beyond Fiqh, Extending to All Sciences of Shari’ah

Now that usool al-fiqh was mentioned a couple of times and briefly explained what it is about, while in general it serves fiqh as was described earlier, its specific nature does not actually only serve fiqh. Rather, its significance, application, and what it serves extend to all the sciences of Shari'ah. In other words, it also includes 'aqeedah. Early scholars used the term usool al-'ilm (meaning "principles or foundations of knowledge"), but it was later specified as usool al-fiqh. All sciences revolve around usool al-fiqh, and it cannot truly be comprehended unless one understands the Arabic language.

It saddens me to see aspiring students of knowledge and various English-speaking Muslims online—many of whom I might consider students of knowledge—not having any emphasis on the importance of the Arabic language but also the significance of usool al-fiqh. Instead, we often see them emphasizing objective sciences, which in itself is fine, but they neglect the auxiliary sciences and fail to understand how these sciences affect the objective sciences.

Sure, the primary emphasis should be on objective sciences, but neglecting the auxiliary sciences unfortunately reflects their own lack of understanding of them. As a result, they frequently misapply principles of jurisprudence or overlook them altogether, leading to inconsistent applications in many matters of Islam. This can even be seen in the way they describe certain masaa’il or mistranslate significant principles, which has broader implications for their understanding.

Regarding these points and related issues, shaykh 'Abdul-Kareem al-Khudayr elaborates on them in his explanation of al-Waraqaat:

With this understanding, it becomes clear that the praiseworthy knowledge referred to revolves around the Book of Allah and the Sunnah of His Messenger (peace and blessings of Allah be upon him). It is centered on the texts of the two revelations, the Qur’an and the Sunnah. From these sources, knowledge is derived, and upon them, it relies in its acquisition.

The first generation of the Companions adhered to this principle, relying solely on the texts of the two revelations. They had no need for anything beyond them, as the Qur’an is in Arabic, and the Messenger (peace and blessings of Allah be upon him) was Arabic. Thus, they had no need to learn Arabic.

They lived during the Prophet’s time, accompanying and interacting with him (peace and blessings of Allah be upon him). They understood his intentions and comprehended what was revealed to him and what he explained in his Sunnah (peace and blessings of Allah be upon him). Consequently, they had no need for rules or principles to assist them in understanding the Qur’an and the Sunnah. Such principles were inherently present in their minds, and they were familiar with them, but they had no need to document them as they already possessed this knowledge.

Whoever wishes to grasp the status and knowledge of the early generations (the Salaf) and the superiority of their understanding over later generations (the Khalaf) should read the treatise by al-Haafidh ibn Rajab (may Allah have mercy on him), titled "The Superiority of the Knowledge of the Salaf over the Khalaf."

And if one becomes arrogant or overestimates their own knowledge, let them read the Introduction to "الموضح لأوهام الجمع والتفريق by al-Khateeb, so they may recognize their limitations and understand the status of the Salaf.

I say this to preempt anyone from claiming that these sciences are newly invented. Such claims have indeed been made, arguing that writing on these matters emerged only after the era of the Salaf.

I say that the Salaf had no need for such rules and principles to assist them in understanding the Qur’an and the Sunnah. They also had no need for written works on Arabic, for they were pure Arabs who did not require such aids. However, as the Islamic lands expanded, and people entered Islam in large numbers, and as Arabs mingled with other nations, there arose a need to author works on Arabic and all the auxilary sciences. If you will, you may call them the "sciences of means," among which is usool al-fiqh, which we are currently explaining.

A few paragraphs later, the shaykh says:

A student of knowledge must maintain a balanced approach. They should not completely neglect these sciences, as we have heard some claims calling for such neglect and diminishing their importance. For instance, there are claims that belittle the importance of the Arabic language. I wonder, how can one understand the Qur’an and Sunnah without knowing Arabic? Similarly, there are claims that downplay the significance of usool al-fiqh, dismissing it as a newly introduced science that has been influenced by Kalaam.

Yes, it is true that usool al-fiqh is a later development, brought about by necessity. However, its principles were already present in the minds of the Sahaabah and the Taabi’een. Some may argue that if usool al-fiqh were truly necessary, the Sahaabah and Taabi’een would not have managed without it, and it would not have been written down until imam ash-Shaafi’ee authored ar-Risaalah around the second century after Hijrah. Therefore, they claim, it is a later innovation.

We respond: no, the principles of usool al-fiqh were well-known to the scholars among the Sahaabah and Taabi’een. When the need arose, and circumstances demanded, scholars began to write about it. The same can be said for claims made against the sciences of hadith, where some call for abandoning established principles and rules. This topic, however, belongs to a separate discussion.

Likewise, there are those who belittle the importance of fiqh books, emphasizing direct ijtihaad and deriving understanding directly from the Qur’an and Sunnah, as these are the primary sources. While it is true that they are the foundation, the question arises: when is a person truly qualified for ijtihaad?

Following this, he added:

The science of usool al-fiqh is of utmost importance. How can a student, aspiring to seek Islamic knowledge, understand the obligations conveyed in the Qur’an and the Sunnah—such as commands and prohibitions—without knowledge of concepts like the general (‘aam) and specific (khaas), the unrestricted (mutlaq) and restricted (muqayyad), the abrogating (naasikh) and abrogated (mansookh), and the explicit (mantooq) and implied (mafhoom) meanings, among other discussions of this field?

This is a science that no student of knowledge can afford to neglect. As ash-Shawkani states in the introduction to his book Irshaad al-Fuhool:

“Indeed, the science of usool al-fiqh is the field to which great scholars resort, and the refuge to which they turn when refining issues and establishing evidence for the majority of rulings. Its carefully formulated topics and well-established principles are often accepted unquestioningly by many researchers, as can be observed in their investigations and writings. When one of them supports their claim with a statement from the scholars of usool al-fiqh, even their strongest opponents concede, no matter how proficient they may be. This is because they believe that the issues and principles of this discipline are founded on truth, worthy of acceptance, and are firmly tied to intellectual and transmitted evidence that defies criticism.”

Ash-Shawkani praises this discipline while also acknowledging the influence of Kalaam that has clouded some of its discussions. He notes that he refined and purified this science in his work, which is why he named it: Irshaad al-Fuhool ilaa Tahqeeq al-Haqq min ‘Ilm al-Usool (Guiding the Intelligent to the Realization of Truth from the Science of Principles).

(Source: شرح متن الورقات في أصول الفقه)

I could reference additional books that further clarify the relationship between usool al-fiqh and other sciences in general, and with ‘aqeedah specifically. However, I recommend these two books to you instead:

Now, the first book is not as detailed as I initially expected, but it highlights foundational aspects of usool al-fiqh in relation to ‘aqeedah. The second book, on the other hand, provides numerous examples of principles that relate to ‘aqeedah.

Clarifying the Sources of Shari’ah and the Deviations of Ahlul-Kalaam

Now that we have established the importance of the Arabic language and the significance of the science of usool al-fiqh, as well as how they relate to the Qur'an and Sunnah—and by extension to understanding ‘aqeedah correctly—it becomes evident that deeper study or attention to the sources of Shari'ah will reveal a crucial point. The saved sect, namely Ahlus-Sunnah wal-Jamaa’ah, relies on the following sources: Qur'an, Sunnah, Ijmaa’ (consensus), Qawl as-Sahaabi (the statement of a Sahaabi), and Qiyaas.

In contrast, the misguided sects and those heavily influenced by Ahlul-Kalaam tend to omit, ignore, or neglect Qawl as-Sahaabi. This involves dismissing the statements of the Companions, particularly in the context of whether their views constitute evidence (hujjah) in Shari'ah. Their rejection stems primarily from their reliance on ‘Ilm al-Kalaam, which Ahlus-Sunnah regard as forbidden to engage in, and from their profound ignorance of the statements of the Salaf, particularly those of the Companions.

It is true that Ahlus-Sunnah, when outlining the sources of Shari'ah, often briefly mention the Qur'an, Sunnah, Ijmaa’, and Qiyaas. Even introductory books typically focus on these. However, as one progresses beyond the foundational level, Ahlus-Sunnah include Qawl as-Sahaabi as part of the sources, often clarifying its significance in their explanations. Some introductory works also incorporate it directly. It is worth noting that all the imams of the four madhhabs recognize Qawl as-Sahaabi as an authoritative source.

Al-Juwayni is known to have been the first to claim that imam ash-Shaafi'ee held both an old and a new opinion regarding Qawl as-Sahaabi. However, two prominent early scholars from the Shaafi’ee madhhab, who were not only experts in hadith but also meticulous in their research—namely al-Bayhaqi and al-Khateeb al-Baghdadi—had already categorically clarified this matter before. They asserted that imam ash-Shaafi’ee did not have differing opinions on this issue; his views on Qawl as-Sahaabi were consistent across his old and new positions.

Similarly, ibnul-Qayyim, in his book I’laam al-Muwaqqi’een, conducted an in-depth study on this issue and reached the same conclusion: Imam ash-Shaafi'ee did not espouse contradictory opinions regarding Qawl as-Sahaabi. He said: "We bear witness before Allah that he [ash-Shaafi'ee] did not retract this view; rather, his statements in the new [opinions] are consistent with and aligned with this position." (Source)

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رَأْيُ الشَّافِعِيِّ فِي أَقْوَالِ الصَّحَابَةِ

There is also a claim of one riwaayah (narration) attributed to imam Ahmad, suggesting that he did not consider Qawl as-Sahaabi as evidence. However, upon closer examination, this claim does not hold up to scrutiny. In reality, all the imams of the four madhhabs recognized the significance and authority of Qawl as-Sahaabi as a source of Shari’ah.

Failing to acknowledge the statements of the Companions is as damaging as the harmful consequences of relying on ‘Ilm al-Kalaam as a framework for understanding, methodology, and approach. This deviation has led to significant misguidance on foundational beliefs, such as who Allah is. For instance, it has caused groups like the Ashaa'irah to accept only seven Lofty Attributes of Allah, while the Maaturidiyyah accept eight, both rejecting the rest as they claimed these Attributes contradict the intellect! These assertions are documented in their own ‘aqeedah books.

In brief, Ahlul-Kalaam, when addressing the Lofty Attributes of Allah, tend to disregard or overlook them. A well-known position among the Ashaa’irah is what they refer to as "tafweed". This stems from their belief that there are only two approaches to understanding the Attributes: ta'weel and tafweed (consignment of meaning). They assert that tafweed aligns with the methodology of the Salaf, claiming that they accept the Attributes but refrain from knowing or affirming their specific meanings.

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For English readers:

Apart from Qawl as-Sahaabi, another key topic in usool al-fiqh is the matter of Aahaad hadiths, which further distinguishes Ahlus-Sunnah from Ahlul-Kalaam. The latter do not consider Aahaad hadiths as valid evidence in ‘aqeedah. A glaring example of this misguidance can be observed in the group known as Hizb at-Tahreer, whose founder was heavily influenced by Ahlul-Kalaam sects. As a result, we find within their ranks a range of contradictory statements. For instance, one member might claim to acknowledge Aahaad hadiths or other matters aligned with Ahlus-Sunnah, while another member outright denies them, aligning instead with the views of Ahlul-Kalaam.

This inconsistency stems from shaykh an-Nabhaani's (may Allah forgive him) confusing writings on ‘aqeedah. In his books, he presents multiple positions—both those of Ahlus-Sunnah and those of Ahlul-Kalaam—without clear distinction and sometimes misrepresents the stance of Ahlus-Sunnah. A case in point is the position of Ahlul-Kalaam—specifically the Ashaa’irah and Maaturidiyyah—who deny the use of Aahaad hadiths as sources of ‘aqeedah. This directly opposes and contradicts the foundations of Ahlus-Sunnah.

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For English readers:

From the points outlined and the references provided, it becomes clear that Ahlul-Kalaam cannot be regarded as part of Ahlus-Sunnah wal-Jamaa'ah, as they have deviated from significant foundational principles. Moreover, numerous critical matters of ‘aqeedah have been contradicted by them.

To clarify, stating that the Ashaa’irah and Maaturidiyyah are not part of Ahlus-Sunnah does not mean that we declare takfeer upon them. Nor are we suggesting, as the misguided sect known as the Haddaadiyyah does, that they are either zanaadiqah (heretics) or murtaddeen (apostates), thereby claiming they are outside of Islam. No, Ahlus-Sunnah reject such extreme views.

Therefore, we do not categorize the Ashaa’irah and Maaturidiyyah as Jahmiyyah outright. However, there may be points in their beliefs that align with the Jahmiyyah in certain aspects.

The topic of the misguided sect, the Haddaadiyyah, has been addressed in other articles, so I will refrain from diverging from the subject here. However, insha’Allah, they may be discussed in detail in a dedicated article in the future.

However, I can briefly point out that while the Haddaadiyyah oppose Ahlul-Kalaam, as Ahlus-Sunnah also do—though with justice and knowledge—the irony is that the Haddaadiyyah actually align with certain foundational positions of Ahlul-Kalaam. In essence, they end up opposing Ahlul-Kalaam through positions rooted in Kalaam itself, without even realizing it!

Among the Ahlul-Kalaam who held such views is al-Qaraafi, who, in his commentary on Tanqeeh al-Fusool, stated: "Therefore, Allah did not excuse him for ignorance in the foundations of the Deen by consensus." This statement has even been cited by some contemporary Ahlus-Sunnah scholars as a consensus, seemingly unaware of its Kalaamiyyah roots. Similarly, al-Qaraafi wrote in his book al-Furooq: "The accountability for Tawheed and the absence of an excuse for ignorance regarding it falls under the category of unbearable accountability."!!

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The Comprehensive Principles of the Issue on Excuse of Ignorance in Shirk

Such views are among the reasons why the Haddaadiyyah declare takfeer on Ahlul-Kalaam, particularly due to their misinterpretations concerning the Beautiful Names and Lofty Attributes of Allah. They treat such issues as matters where ignorance is not excused, thereby opposing Ahlus-Sunnah’s position.

The issue with the Haddaadiyyah also relates to a false principle they adopt, which holds that a general term necessitates generalization in all situations. According to this view, the general term applies to situations just as it does to individuals, and nothing is excluded from this generalization except by evidence that explicitly specifies otherwise. This false principle originates from Ahlul-Kalaam.

In contrast, the position of Ahlus-Sunnah is that a general term does not inherently necessitate generalization in all situations, and it is considered unrestricted in its application. This means that the judgment derived from a general text does not apply universally to all individuals except those who meet specific conditions and are free from impediments. The determination of these conditions and impediments requires reference to other texts that clarify the ruling in various contexts, including the state of ignorance.

Thus, the Haddaadiyyah resemble not only the Ahlul-Kalaam and Khawaarij, but also the Madaakhilah.

Al-Madkhali, with his extremism in declaring people as innovators and his refusal to mention the good deeds of those he criticizes, whether rightly or wrongly, coupled with his absolute hatred for them, leads him to oppose them in a manner very similar to how one would oppose disbelievers. This is something that imam 'Abbaad ibn 'Abbaad al-Khawaas (may Allah have mercy on him) warned against when he said: "Do not carry hatred towards the innovator, for the corruption of their innovation does not extend beyond them. However, your excessive hatred can lead to greater corruption in yourself." This was narrated by ad-Daarimi in his Sunan in the introduction.

Perhaps this explains their coldness, which is more frigid than the poles, towards the issues and calamities faced by Muslims.

The Third Principle: The methods of deduction and the meanings of statements, whether clear or ambiguous, general or specific, explicit or implicit, unrestricted or conditional, abrogating or abrogated, should only be used to understand the words of Allah and His Messenger, not the words of scholars. He argued this by citing imam Ahmad's multiple narrations, stating that it is not appropriate to apply the general to the specific or the unrestricted to the conditional. He claimed that this approach was invented by those who wanted to deny that Sayyid Qutub adhered to the concept of the unity of existence and considers this invention a deviation in methodology.

This principle that al-Madkhali has established, shaykhul-Islam ibn Taymiyyah described it as an innovated (muhdath) view and opposed to the consensus (ijmaa'). He said in Majmoo' al-Fatawa (Vol. 31, pp. 136-137):

"What is surprising is that some people think that the implication (mafhoom) is a proof in the words of the Legislator but not in the words of people, similar to analogy (qiyaas). This is against the consensus of the people. For people either say that the implication is among the meanings of the words, or they say it is not among them. This distinction is innovated (muhdath). Then, those who say it is a proof say it is a proof in speech in general. They base their arguments on the speech of people, what the linguists mentioned, and rational evidences that show anyone who considers it that the implication is like the indication of generality, unrestrictedness, and restriction. It is an indication from the meanings of the words, and this is evident in the words of the scholars."

(Source: Summary of al-Madkhali's Principles)

If someone were to raise objections or harbor doubts about usool al-fiqh concerning the definitive (قطعي) and speculative (ظني) nature of its principles, let me quote shaykh 'Abdurrahman al-Mu’allami al-Yamaani:

On the Principle That Usool al-Fiqh Must Be Definitive (قطعي)

[Footnote: The author wrote a page on this topic within the collection numbered [4658], which states as follows: "Know that this issue is a fundamental principle of usool al-fiqh, and scholars have explicitly stated that the foundations of usool al-fiqh are only established through definitive (قطعي) evidence. Some later scholars have argued that there are issues within usool al-fiqh that cannot be proven definitively. The response to this is that the principles of usool al-fiqh are derived from higher, definitive sources, which makes them definitive in this sense. Likewise, subsidiary, probabilistic issues that are rooted in definitive principles also become definitive in this context. For example, if a king were to address Zayd and 'Amr directly, saying, 'If any of you encounters a man, convey my command to him,' then if one of them assumes the man is truthful, he would be obligated to act on that command. Conversely, if he assumes the man is lying, he would be obligated not to act on it. If a man later comes to both Zayd and Amr, conveying a command from the king, and Zayd assumes the man is truthful while 'Amr assumes he is lying, then Zayd is obligated to act on that command, even though the specific report of that command from the king is probabilistic (ظني). Similarly, Amr is prohibited from acting on the command, even though the falsehood of the report from the king is also probabilistic."]

It has become common among scholars to assert that usool al-fiqh cannot rely on predominance of conjecture (غلبة الظن) alone and that it cannot be built upon unless its principles are definitive (قطعية). However, some scholars have contested this, arguing that many of the principles mentioned in usool al-fiqh are speculative (ظني).

How could they not be, when the majority of these principles are disputed among scholars? Moreover, we find that many scholars base their arguments on speculative evidence, frequently using expressions that indicate they rely on conjecture, such as “the more correct opinion,” “the apparent view,” or “the preponderant view,” among others.

It has been argued in response that some principles are definitive when considered in light of the totality of their evidence, even if each piece of evidence on its own is speculative. Yet, some people challenge each individual piece of evidence separately, leading them to mistakenly assume that the principle itself is speculative.

This explanation may apply to some principles but not to all, as many of the principles in usool al-fiqh remain speculative even when the combined evidence is considered.

Another response is that these principles, even if not definitive in their validity, are definitive in the obligation to act upon them. For example, take the principle “a command implies obligation.” If a scholar is unable to definitively affirm the correctness of this principle, they may observe several commands in the Qur’an and Sunnah that are free of any indicators suggesting otherwise or diverting from obligation. From this, they may infer that commands generally imply obligation, making it obligatory to act upon this understanding. This obligation stems from a higher, definitive principle: the necessity of interpreting speech according to its apparent meaning unless there is evidence to the contrary.

There is no doubt that the "apparent meaning" in this context includes what appears apparent to the scholar in question, as per the Ayah:

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا مَا آتَاهَا

“Allah does not burden a soul beyond what He has given it.” (At-Talaq 65:7)

However, this response may be challenged on two fronts:

1. The apparent meaning of the statements of those who require definitiveness in usool al-fiqh, as well as the explicit statements of some, suggest that what they intend is the definitiveness of the principle’s validity, not just the obligation to act upon it.

2. The definitiveness of the obligation to act applies generally to all aspects of Shari’ah, so there is no reason to limit it to usool al-fiqh.

To elaborate, a scholar is not permitted to issue a ruling in the Deen unless they perceive it as being based on valid Shari’ah evidence. Acting upon what they perceive as Shari’ah evidence is definitively obligatory. For each specific issue, they would say: “I regard this as Shari’ah evidence, and acting upon what I regard as Shari’ah evidence is definitively obligatory upon me.”

Yes, another response may be derived from this, which is that the principles mentioned in usool al-fiqh can be divided into two categories:

1. True foundational principles (الأصول الحقَّة).

2. Guiding rules (ضوابط) that apply to specific cases falling under a broader principle from the first category.

For instance, when a scholar hears the words of Allah,

وَالَّذِينَ يَبْتَغُونَ [الْكِتَابَ]

"And those who seek a contract [of emancipation]...” (An-Nur 24:33)

and understands the apparent meaning to indicate the obligation of granting emancipation under its conditions, it becomes definitively binding upon them to affirm this ruling. This is because it is definitive that speech must be interpreted according to its apparent meaning unless there is evidence diverting it from that meaning.

In this case, the obligation to act is established before explicitly recalling the rule: “A command implies obligation.” At most, the scholar may observe a series of similar commands, as previously mentioned, and formulate the general rule: “A command implies obligation.”

On this basis, referring to such guiding rules as “foundations” (usool) involves a degree of flexibility in terminology.

It can also be argued that many of these rules are simply guidelines for numerous specific cases, all of which fall under definitive foundational principles. For example, their statements: “A command implies obligation” or “A prohibition necessitates forbiddance” pertain to specific cases that ultimately fall under the overarching principle: “Speech is interpreted according to its apparent meaning unless there is evidence diverting from it.”

There is no doubt that “apparent meaning” here includes what appears apparent to the scholar—even if others disagree—and also includes what seems apparent to them based on conjecture. As Allah says:

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا مَا آتَاهَا

“Allah does not burden a soul beyond what He has given it.” (At-Talaq 65:7)

When a scholar examines a text containing a command and finds that its apparent meaning implies obligation, they recognize that this specific case falls under the general principle: "Speech is interpreted according to its apparent meaning... etc." As a result, they are required to affirm the ruling of obligation in that instance. Then, they examine other commands and find the same. Upon reflection, they identify the reason behind the apparent implication of obligation in these texts, attributing it to the nature of a command. From this, the rule "A command implies obligation" emerges.

If definitiveness (قطع) can be established regarding this rule, then so be it; otherwise, conjecture (ظن) suffices. The same reasoning applies to their statement: "A prohibition implies forbiddance."

It is also possible for a definitive foundational principle to encompass a sub-principle, which itself contains another sub-principle. The intermediaries between the foundational principle and the specific cases may vary in number.

(Source: كتاب رسالة في أصول الفقه - ضمن «آثار المعلمي»)

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بسم الله والصلاة والسلام على رسول الله