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​Development of Literary
​Tradition in Early Islam

Arabic Language, Poetry & Early Arabs

2/28/2020

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Poetry was a strong literary tradition among the Pre-Islamic Arabs which they cherished even after their acceptance of Islam. The Arabs were unlettered people who could not read or write therefore their tribal pride, history and proverbs were all memorized and preserved in fluent and eloquent poetry. The fluency and eloquence was a highly significant factor for the memorization of their traditions and transmission to descendants. The tribes considered their eloquent literary figures as national heroes, it is said that eloquence was so esteemed that 2 tribes would go to war over a saying of a literary figure and then be reconciled by the words of another. 

Poetry was at its peak in the Arabian Peninsula when the Quran was revealed. The Quran addressed the Arabs in the most eloquent, fluent and poetic form, it challenged first the literary figures of the Arabian Peninsula: (Al Quran 2:23) "If you doubt what We have sent down on our servant, produce a Surah like it." - Amazed at the book's language stunned many great poets of the time resulting in many of them accepting Islam. Labid ibn Rabiah, the best poet in the Arabian peninsula, accepted Islam after hearing the Quran to the extent that in his amazement he stopped uttering his own verses. With the rise of Islam and expansion of its territories that took place during the rule of immediate successors of Prophet ﷺ , the Arabs did not excel in literary efforts in other subjects because they had emerged from the Bedouin lifestyle in which the use of pen was very nominal, their society followed the oral tradition. The poetry in which they cherished was mainly transmitted orally and through memory. This trend continued among the Arabs during the rule of Umayyad’s which lasted till mid of 8th Century CE before the Abbasids took over and the use of pen and literary efforts in other subjects became more popular. 

The fact of the matter why early Arabs cherished poetry and felt pride in was due to the purity and strength of their language. In an authentic narration Prophet Muhammad 
ﷺ is reported to have said "...I have been given words which are concise but comprehensive in meaning..."[1] i.e. the Quran in Arabic language, which contains comprehensive meanings within very few words, sometimes even a single word, which is not the case with other common languages. In other languages one has to employ many words to express something comprehensive. This fact can be understood better when one tries to delve deeper in to the history of the Arabic tongue. Alvin Sylvester Zerbe in his book named "Antiquity of Hebrew Writing and Literature" mentions a fact about Arabic language from a research: "North Arabia is a geographical centre of the race. It is much more likely to have peopled the surrounding highlands than to have been peopled from them. The Arabic language is upon the whole nearest the primitive Semitic speech, as it by far the oldest and purest of all living tongues [though its literature is by no means the oldest] and its speakers in Arabia belong to the oldest and purest of race.....We assume that the Northern Semites - Bablylonians, Aramaeans, Canaanites - lived long together apart from the Arabs, who tended always to the center of the desert"[2] Zerbe's point is discernible when one attempts to study the history of Arabs and Arabic language in the Arabian peninsula. The Arabs that inhabited the desert region of the peninsula remained isolated from other civilized cultures of the region, such as the Persians, Roman, Greek and other empires, for the longest because their land was barren, something which never attracted the civilized world. Since they remained isolated from the outside world, the non-Arab languages and culture did not influence the Arabic tongue causing it to remain pure and strong. It was mainly because of this the Arabs always felt pride in their language and poetry tradition against other regional cultures.  This explains why Allah ﷻ in His divine wisdom chose to reveal His final message in Arabic : (Al Quran 26:195) "..in the clear Arabic tongue." - in the dialect of Quraysh, Prophet Muhammad's tribe, whose roots go back centuries connecting them directly with Adnani tribes, the descendants of Prophet Ismail (Ishmael) (alaihis alaam) through his marriage with a woman of ancient Arabians. Arab linguists and researchers strongly believe that: “The Arabic language is like Adam, has no father, no mother! and as such is the mother of human languages.”[3] If that is the case then we can understand why it is claimed that Arabic is as old as humankind and why Allah ﷻ in His Divine Wisdom chose to reveal in classical Arabic. 

To get clearer picture of the natural preservation of classical Arabic and the Quran please also read: ​The Miracle of Classical Arabic in the Quran

References:
[1] Sahih Muslim 523 a - Sunnah.com 
[2] 
The antiquity of Hebrew writing and literature: Alvin Sylvester Zerbe - 1911 
[3] 
Khalil Khayat - Answers about Islamic Heritage and Arabic Language! - Expert in Islamic Studies and Arabic Culture on www.Quora.com - ​Why is the Arabic language so poor? It doesn't have the ‘p’ and ‘g’ sounds of the letters.

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The Birth of Islamic Sciences

2/27/2020

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​The Umayyad's were the first Muslim dynasty that replaced the rulership of Prophet's successors, namely the first 4 rightly guided Caliphs (Abu Bakr, Umar, Uthman & Ali). As Islam spread throughout the region and new states became part of the Islamic dominion under the rightly guided Caliphs, Islamic sciences was the main focus rather than worldly sciences because preaching was the necessity of the time due to conversions among non-Arab populations. Hence in the Umayyad period Islamic sciences became the main focus for the learned among the Muslims, it flourished because the early Muslims were strongly attached to their faith and its studying as opposed to worldly subjects. Literary efforts were mainly focused on studying and memorizing the Quran, learning Arabic language and its grammar for studying the Quran, studying the prophetic traditions, the life of the Prophet and his actions, Islamic Laws & Rulings (Shariah & Fiqh). The teachers of this science were mainly the Prophet’s companions, their students (Taba’een) and subsequent generation of learned men, who became the major source of its dissemination among the new converts with the Islamic expansion in Greater Syria (Shaam), Iraq, Persia, North Africa & modern day Afghanistan (Khurasaan). When the companions accompanied the Prophet ﷺ, they experienced first hand knowledge of whatever was being revealed, they were eye witnesses to the Prophet's life, his sayings and background of several revelations of the Quran. However, the subsequent Muslim generations, especially the newly converted non-Arabs required access to the same knowledge and experience as the Prophet's companions. This necessity gave birth to sciencies within Islam such as Usul ul Fiqh (Isalmic Jurisprudence), ilm al-hadith (sciences of hadith - prophetic traditions), tasawwuf (science of spirituality), tasfir (Quran commentary), literature that studied technical rules of Arabic language and grammar, philology, etc. 


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Origin of the Hijri Calendar & Significance of Hijrah

2/26/2020

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(Written on 8/21/20 - 2nd Muharram, 1442 - The post date does not reflect the actual date of this writing)

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Origin of the Hijri Calendar


Sometime in 638 CE, Abu Musa Ashari (r.a), the Governor of Basra wrote: "Amir-ul-Mominin, we receive instructions from you every now and then, but as the letters are undated, and some times the contents of the letters differ, it becomes difficult to ascertain as to which instructions are to be followed." That set Hazrat Umar (r.a) thinking. In the meantime, he received from Yemen a draft for some money which was encashable in Shaban. Hazrat Umar (r.a) thought that the practice of merely mentioning the month in such cases was defective for one could not be sure whether the month referred to was of the current or the following year. Hazrat Umar (r.a) convened an assembly to discuss the introduction of calendar.
Someone suggested that the Roman calendar should be adopted but the Roman calendar dated from too remote a year and was difficult. Some suggested the Persian calendar called ‘Mahroz’, that too was rejected. The general opinion was that instead of adopting foreign calendar, the Muslims should have a calendar of their own. This was agreed to, and the point next considered was from when should such year begin? Someone suggested that the year should begin from the date of birth of the Holy Prophet ﷺ. Some suggested that it should begin from the death of the Holy Prophet ﷺ. Hazrat Ali (r.a) suggested that it should begin from the date the Muslims did hijrah (migrated) from Makkah to Madinah. After discussion, Ali's suggestion was agreed to. The Holy Prophet ﷺ had done hijrah (migrated) in the month of Rabi-ul Awwal, when the pre-Islamic Arabic year had already passed two months and eight days. Next the question arose from which month should the new Islamic year start. Some suggested the sacred month of Rajab, others suggested sacred Ramadaan, yet others suggested Dhul Hijjah. Hazrat Usman (r.a) suggested that as in Arabia the year started with Muharram the new Islamic year should also start with Muharram. This suggestion was accepted. The date was accordingly pushed back by two months and eight days, and the new Hijri calendar began with the first day of Muharram in the year of migration rather than from the actual date of migration.

The Significance of Hijrah

​إِنَّ ٱلَّذِينَ ءَامَنُواْ وَٱلَّذِينَ هَاجَرُواْ وَجَٰهَدُواْ فِي سَبِيلِ ٱللَّهِ أُوْلَـٰٓئِكَ يَرۡجُونَ رَحۡمَتَ ٱللَّهِۚ وَٱللَّهُ غَفُورٞ رَّحِيمٞ
(Al Quran 2:218) As for those who believed and those who migrated and carried out struggle in the way of Allah, they hope for Allah’s mercy: and Allah is Forgiving, Very-Merciful.

In this ayah (verse) the term walladheena hajaru means "and those who migrated" in which the term hijrah means "migration for the sake of Allah", refers to the early Muslims, known as muhajirun or "emigrants", who left their homes in Makkah to seek refuge in Madinah (then called Yathrib) to escape persecution and be able to live according to the teachings of Islam. Despite the fact that hijrah was a physical journey undertaken by Prophet Muhammad ﷺ and his companions, yet it does not deprive the term of its wider, spiritual meaning which is to abandon and leave everything that is contrary to what Allah has said and turn your heart towards Him with the intention to live a life of obedience to His commandments. ​As we begin the new Islamic Hijri year of 1442 A.H. the beginning of each new year reminds us of the wider meaning of hijrah or "migration" i.e. our opportunity to turn towards Allah ﷻ and submit to His guidance in the Quran and the Prophetic teachings so that we can hope for His mercy and forgiveness in this world and the hereafter. 

References:

1. www.Quran.com - English Translation Mufti Taqi Usmani
2. Muhammad Asad - Message of the Quran - Surah Al Baqara, Ayah (verse) 218, Note 203
3. Khalifa Umar bin al-Khattab - Islamic Actions and Social Mandates, Professor Masud-ul-Hasan - Islamic Publications, Lahore, Pakistan - http://www.alim.org/library/references/ContentSources?quicktabs_20=2#khalifa 

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Development of Madhabs (Schools of Thoughts) in Islam

2/21/2020

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​Is carrying difference of opinion the same as having divisions?


There is big difference between the 2. Allah ﷻ uses the term “Farraqoo - فَرَّقُو” in the Quran (such as 6:159) in reference to divisions and not “Ikhtilaaf - اختلاف” which means “Difference of opinion”. The former means divisions based on disagreements on fundamentals of Aqeedah (creed) such as the 5 pillars of Islam & 6 articles of Imaan (Islamic faith). While the latter term means difference of opinion based on practicing of the Aqeedah especially matters related to 5 pillars, which is not only permissible but in fact encouraged. ​This encouragement stems from the famous Prophetic hadith "Ikhtilafu Ummati Rahma” which means “Ikhtilaaf (difference of opinion) in my Ummah is a Rahma (mercy) of Allah.” [1](Prophetic hadith) All Muslims, regardless of which Madhab (school) they belong to, are in agreement on those 5 pillars & 6 articles. If any group of Muslims differ on any of the basic pillars or articles, only then they become a division and considered outside of Islam, as per consensus of Islamic scholars.

Prophet’s Advice to Companions on Exercising Opinion

The Prophet ﷺ advised his companions to use their own judgment for matters they come across in case of not finding a solution for it in the Quran and the Hadith/Sunnah. Such as the following conversation between Muadh ibn Jabal (r.a) and the Prophet:

“According to what will you judge?” asked the Prophet. “According to the Book of God,” replied Muadh. “And if you find nothing therein?” asked the Prophet ﷺ “According to the Sunnah of the Prophet of God.” replied Muadh (r.a) “And if you find nothing therein?” asked the Prophet ﷺ “Then I will exert myself (exercise ijtehad) to form my own judgement.” replied Muadh (r.a). The Prophet ﷺ was pleased with this reply and said: “Praise be to God Who has guided the messenger of the Prophet to that which pleases the Prophet.”[2] - Such judgments exercised by the companions based on their own knowledge, understanding of Deen (Islamic way of life) and personal insight, resulted in difference of opinions they had for matters they came across in case of no clear evidence in the Quran and hadith/sunnah.

​Background behind Madhabs and their Formation

With the spread of Islam, the companions were sent to different regions to instruct new Muslims about religion. The students of such teacher companions became experts in their teacher’s methodology and every famous Islamic city followed their methodology to practice Islam while simultaneously building on their expertise. This led towards the creation of Madhabs (school of thoughts) and development of Fiqh (Islamic Jurisprudence) within each school in different parts of the Muslim region. All schools accepted and respected each others methodology and science of practicing as long as it fell within the parameters of Quran and authentic hadith/sunnah without any breaches in the fundamentals of Islam (6 articles & 5 pillars). In fact in the case where their own thought would not provide an answer, the expert Islamic scholar (Mujtahid) would refer to other schools to seek an answer and would solve the matter. Hence one of the earliest pious Muslims and Caliph Umar Bin Abdul Aziz (r.a) said “It would not please me more if the Companions of Muhammad ﷺ did not differ among them, because had they not differed there would be no leeway (for us).”

It is human nature to differ. All humanity is not black and white and therefore the entire Islamic world cannot be exact same. An event recorded from the life of Imam Malik bin Anas - founder of the Maliki Madhab - is worth mentioning that explains why all Muslims cannot be the same:

Abbassid Caliph al-Mansur, after hearing Malik's answers to certain important questions, said: "
I have resolved to give the order that your writings be copied and disseminated to every Muslim region on earth, so that they be put in practice exclusively of any other rulings. They will leave aside innovations and keep only this knowledge. For I consider that the source of knowledge is the narrative tradition of Medina and the knowledge of its scholars." To this, Malik is said to have replied: "Commander of the Believers, do not! For people have already heard different positions, heard hadith, and related narrations. Every group has taken whatever came to them and put it into practice, conforming to it while other people differed. To take them away from what they have been professing will cause a disaster. Therefore, leave people with whatever school they follow and whatever the people of each country chose for themselves.” [3]

References:


[1] Ikhtilaf (differences) among the Madhhabs in Islam - Dr. G. Fouad Haddad - 
http://www.masud.co.uk/ISLAM/misc/ikhtilaf.htm 
[2] STORIES OF THE COMPANIONS, Mu’adh Ibn Jabal (RA) - https://hadithoftheday.com/muadh-ibn-jabal/ 
[3] Malik ibn Anas - Difference of Opinion. 
https://en.wikipedia.org/wiki/Malik_ibn_Anas#Differences_of_opinion 

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