“ISLAMIC SCIENCES”

Table of Content
Islamic Sciences introduction Etiquette of seeking knowledge Aqeedah
Introduction to principles of Tafseer (Usul at Tafseer)
Introduction to principles of Hadith (Usul al Hadith)
Introduction to principles of Islamic Jurisprudence (Usul al-Fiqh)
An overview of the biography of the Prophet (Seerah)Interpersonal
relationship in the life of the Prophet SAW

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 Islamic Sciences introduction
Etiquette of seeking knowledge
Aqeedah
 INTRODUCTION
 It is compulsory for a Muslim to acquire knowledge. The journey of seeking knowledge must not
be restricted to any gender, era or age; rather, one must acquire knowledge from the cradle to the
grave.

 The very first instruction of Holy Qur`an was to “read”. Seeking knowledge is a pathway to enter
into Jannah (paradise). The Prophet Muhammad (SAWW) said, “Whoever treads a path seeking
knowledge therein, God directs him to a path leading to Jannah.”

 To acquire true knowledge and to share it with others is a great act of continuous charity
(sadaqah-jariyah).

 In fact, the Prophet Muhammad (SAWW) explained, “Verily, Allah, His angels, the inhabitants of
the heavens and earth, even the ant in his hole and the fish in sea, send blessings upon the one
who teaches people what is good.”

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 INTRODUCTION
Islamic sciences, also known as "Islamic knowledge" or "Islamic studies," encompass a wide range of
fields, that focuses on understanding and interpreting Islamic teachings, philosophy, history, and law.
These sciences are also known as religious sciences. This includes:

 Quranic Sciences (Ulum al-Quran): This field involves the study of Holy Quran, that includes
the revelation, interpretation, exegesis, and linguistic aspects of Holy Quran.

 Hadith Sciences (Ulum al-Hadith): The study of the sayings and actions of Prophet Muhammad
(SAWW) is known as hadiths.

 Islamic Jurisprudence (Fiqh): Fiqh is the understanding and application of Islamic law derived
from Holy Quran and Hadith. It covers aspects of personal, family, social, and economic life.

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 CONT…
 Theology (Aqeedah): The study of Islamic beliefs and doctrines. It explores concepts such as the
oneness of God, the nature of prophecy, and the afterlife.

 Sufism (Tasawwuf): The mystical and spiritual dimension of Islam. Sufism focuses on the
purification of the soul, spiritual practices, and the pursuit of a closer relationship with God.

 Islamic Philosophy (Ilm al-Kalam): The study of philosophical issues within the context of
Islamic thought. It explores questions related to metaphysics, epistemology, and ethics.

 Islamic History (Tarikh): The study of the historical development of Islam, including the life of
Prophet Muhammad (SAWW), the caliphates, and the spread of Islam.

 Arabic Language and Literature: Since Holy Quran is in Arabic, the study of the Arabic
language is essential for a deeper understanding of Islamic texts.

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 ETIQUETTES OF SEEKING
KNOWLEDGE
The etiquettes’ of seeking knowledge means ‘the manners, behaviors, and attitudes that an
individuals are advised to adopt when pursuing education or acquiring knowledge, especially in the
context of Islamic studies’. This includes:
 Act upon what you know
 Always being aware that Allah is watching
 Make the best use of time
 Good Manners
 Patience and Gratitude
 Respect for Teachers and Elders
 Avoid Arrogance
 Application of knowledge

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 Aqeedah
The word “Aqeedah” is an Arabic term that means "creed" or "belief." In the context of Islam,
Aqeedah refers to ‘the set of fundamental beliefs or principles that constitute the core tenets of the
Islamic faith’. Aqeedah serves as the foundation upon which the entire belief system of Islam is
built. This includes:
 Belief in oneness of God (Tawhîd)
 Belief in the Prophets (Nubuwwah)
 Belief in His Angels (Malaikah)
 Belief in His Books (Kutub)
 Belief in the Last Day and the Afterlife (Akhirah)
 Belief in Predestination (Al Qadr)

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Introduction to principles of
Tafseer (Usul at Tafseer)
 Usul at-Tafseer
Tafseer refers to the commentary or explanation of the Quranic verses to understand
their meanings and implications.
Usul at-Tafseer provides a systematic approach to ensure a proper understanding of the
Quranic text.
Understanding the Quran isn't just about reading words; it's a journey into the meanings
and messages within.
Here are some key principles in simple terms:

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 CONT..
 Learn from Tradition (Tafsir Bil-Ma’thur):
Go back to the sayings and actions of Prophet Muhammad (peace be upon him) and his
companions. Their traditions help us grasp the context of Quranic verses.
Example: Understanding the meaning of the word "Salah" (prayer) by referring to how Prophet
Muhammad (peace be upon him) performed his prayers and what he said during them.

Think it Through (Tafsir Bil-Ra’y):

It's not just about tradition; use your brain too. Think and reason logically to understand the
Quran. But remember, this thinking should align with Islamic principles.
Example: Using logical reasoning to understand the concept of justice in the Quran and how it
aligns with broader ethical principles.

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Words Matter (Tafsir Bil-Ma’na):
Dive into the meanings of words. Understand what each word is saying and consider the context.
Language matters.
Example: Exploring the various meanings of the Arabic word "Zakat" to understand that it not only
refers to a form of almsgiving but also signifies purification and growth.

Read Between the Lines (Tafsir Bil-Isharah):

Sometimes, the real message is hidden. Look beyond the obvious and find the deeper meanings and
lessons.
Example: Recognizing that the story of Prophet Yusuf (Joseph) in the Quran contains lessons
beyond the historical narrative, such as resilience in the face of adversity.

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Let the Quran Speak (Tafsir Bil-Qur'an)
The Quran helps interpret itself. Look within its verses to understand the meanings. It's like a
conversation where each part relates to the others.
Example: Understanding the concept of God's mercy by cross-referencing verses that describe
Allah's attributes and actions throughout the Quran.

Objectives Matter (Tafsir Bil-Maqasid):

- Understand the goals and values of Islam when interpreting the Quran. It's not just about
words; it's about the bigger picture.
Example: Interpreting verses related to economic transactions by considering the broader Islamic
objectives of justice, fairness, and mutual benefit.

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Know the Topic (Tafsir Bil-Mawdu'):
- To understand a verse, know what it's talking about. Consider the historical context, the people
involved, and the events when it was revealed.
Example: Understanding the verse related to alcohol in the context of the gradual prohibition of
intoxicants in Islam, considering the historical circumstances of revelation.

General vs. Specific (Tafsir Bil-Mujmal wal-Mubayyan):

Some things are for everyone, others are specific. Understand when the Quran is talking generally
and when it's specific.
Example: Recognizing that the general command to pray is applicable to all Muslims, while specific
details about prayer times and movements are provided elsewhere in the Quran and Hadith.

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Introduction to principles of Hadith
(Usul al Hadith)
 Introduction to Principles of Hadith
(Usul-al-Hadith)
Usul al-Hadith, also known as the Principles of Hadith, is a discipline within
Islam that focuses on the methodology and criteria used in the evaluation and
authentication of Hadiths, which are the sayings, actions, and approvals of
Prophet Muhammad (peace be upon him). Hadiths play a crucial role in
shaping Islamic jurisprudence and understanding.

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 Principles of Hadith
(Usul-al-Hadith)
Chain of Narrators (Sanad)
Scholars analyze the chain of narrators who transmitted the Hadith. Each individual in the chain
(isnad) must be trustworthy, have a good memory, and be known for their honesty and integrity.
The uninterrupted chain of transmission is crucial for establishing the credibility of a Hadith.
Narrator's Integrity (Adalat)
The moral and ethical character of each narrator in the chain is thoroughly examined. A narrator
must be a person of integrity, free from any major sins or moral defects, to ensure the reliability of
the Hadith.

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 Principles of Hadith
(Usul-al-Hadith)
Narrator's Memory (Dabt)
The memory of the narrators is crucial in preserving the exact wording of the Hadith. Narrators
must be known for their strong memory to minimize the chances of errors or distortions in the
transmission.
Consistency with Established Knowledge (Mutaba'at)
The content of a Hadith should be consistent with the teachings of the Quran and other authentic
Hadiths. If a narration contradicts established Islamic principles, it is likely to be considered weak
or unreliable.

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 Principles of Hadith
(Usul-al-Hadith)
Absence of Hidden Defects (‘Illah)
Scholars analyze the text and chain of narrators for any hidden defects that may compromise the
authenticity of the Hadith. This involves a thorough examination of the narrators' biographies and
any potential issues that may affect the reliability of the narration.
Multiple Attestation (Mutawatir)
Hadiths that are narrated by multiple chains of transmission, independently of each other, are
considered stronger. The greater the number of reliable chains supporting a Hadith, the more likely
it is to be accepted.

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 Principles of Hadith
(Usul-al-Hadith)
Comparison with Established Sunnah
The content of a Hadith is compared with the established practices and teachings of Prophet
Muhammad (peace be upon him). If the narration aligns with the known Sunnah, it is considered
more likely to be authentic.

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 Categories of Hadith

Scholars of Hadith use these principles collectively to classify Hadiths into categories such as
Sahih (authentic), Da'if (weak), or Hasan (good). The rigorous methodology of Usul al-Hadith
ensures the preservation of the authentic sayings of Prophet Muhammad (PBUH) and helps
safeguard the purity of Islamic teachings.

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 Sahih (Authentic):

Criteria: A Sahih Hadith must meet rigid criteria in terms of both the chain of narrators and the
content.
Chain of Narrators: The chain must be continuous, with trustworthy narrators known for their
integrity and strong memory.
Content: The content must be in harmony with established Islamic teachings and free from any
contradictions.
Example: Hadiths found in collections like Sahih al-Bukhari and Sahih Muslim are considered
Sahih.

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 Da'if (Weak):

Criteria: A Hadith is classified as weak if there are issues with the chain of narrators or if the
content raises doubts about its authenticity.
Chain of Narrators: Weakness in the chain may result from a narrator with a questionable
memory, integrity, or reliability.
Content: The Hadith may contain inconsistencies or conflicts with stronger Hadiths or established
Islamic principles.
Example: Hadiths that do not meet the criteria for authenticity and reliability fall into the category
of Da'if.

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 Hasan (Good):

Criteria: A Hasan Hadith is stronger than a Da'if Hadith but falls short of meeting the rigid criteria
for Sahih.
Chain of Narrators: The chain is generally reliable, but there might be a minor issue that prevents
it from being classified as Sahih.
Content: The content is acceptable and in line with Islamic teachings, but it may lack the level of
certainty required for Sahih status.
Example: Hadiths that are considered good but not strong enough to be classified as Sahih or
weak.

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Introduction to principles of Islamic
Jurisprudence (Usul al-Fiqh)
 Introduction to principles of Islamic
Jurisprudence (Usul al-Fiqh)
Usul al-Fiqh, often translated as the "Principles of Islamic Jurisprudence," is a field of
study within Islamic jurisprudence that deals with the methodology and theoretical
foundations upon which Islamic law (Fiqh) is based. It provides a framework for
understanding how Islamic legal rulings are derived from the primary sources of
Islamic law, namely the Quran and the Sunnah

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 Quran and Sunnah (Prophetic Tradition):

Primary Sources: Usul al-Fiqh recognizes the Quran as the primary and undisputed
source of Islamic law. The Sunnah, which includes the actions and sayings of Prophet
Muhammad, complements and clarifies the Quran.

Secondary Sources: In addition to the Quran and Sunnah, Usul al-Fiqh acknowledges
secondary sources such as Ijma (consensus of scholars) and Qiyas (analogical
reasoning) as legitimate means of deriving legal rulings.

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 Ijma (Consensus)

Definition: Ijma refers to the consensus of scholars on a particular legal issue. When
scholars agree on a specific ruling, it is considered a source of legal authority.

Significance: Ijma is seen as a reflection of the collective wisdom of the scholarly

community and is considered binding in matters where there is a consensus.

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 Qiyas (Analogical Reasoning):

Definition: Qiyas involves reasoning by analogy. When a new issue arises, and there is
no specific guidance in the Quran or Sunnah, scholars can use analogical reasoning to
derive a ruling by comparing it to similar situations with established rulings.

Conditions: Qiyas is subject to certain conditions, such as the existence of a clear

analogy between the new issue and an established case in the primary sources.

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 Ijtihad (Independent Reasoning):

Definition: Ijtihad is the process of independent legal reasoning by qualified scholars.

Scholars known as Mujtahids engage in Ijtihad to derive legal rulings for new issues or
situations.

Scope: While the door to Ijtihad was open in the early centuries of Islam, its scope has
become more limited over time, and Taqlid (following established legal opinions) has
become more common.

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 Custom (Urf) and Public Interest (Maslaha):
Consideration of Custom: Usul al-Fiqh acknowledges the importance of local customs
and traditions (Urf) when deriving legal rulings, as long as they do not contradict the
principles of Islam.

Public Interest: The concept of Maslaha involves considering the broader public interest
when formulating legal opinions. Scholars may take into account the well-being and
welfare of society.

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 Blocking the Means (Sadd al-Dhara'i):

Preventing Harm: This principle involves blocking the means that lead to harm or
prohibited actions. Scholars may prohibit actions not explicitly mentioned in the
primary sources if they lead to harm or are closely connected to prohibited actions.

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 An overview of the biography of the
Prophet (Seerah)
Interpersonal relationship in the life of the
Prophet SAW
 An overview of the biography of the Prophet (Seerah)
Early Life
Birth in Mecca (570 CE).
Orphanhood and upbringing.
Early life events and signs of his exceptional character.
Prophethood
The Cave of Hira and the first revelation.
Introduction to the Quran.
Prophet Muhammad as the final messenger.
Early Preaching
Initial challenges and opposition.
Persecution faced by early Muslims.
Migration to Abyssinia and later to Medina.

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Medina Period Final Years
Establishment of the Islamic state in Farewell pilgrimage in 632 CE.
Medina. Emphasis on key principles in the farewell
Constitution of Medina. sermon.
Battles and conflicts with the Quraysh. Death of Prophet Muhammad in Medina.
Conquest of Mecca Legacy
Return to Mecca in 630 CE. Impact of Prophet Muhammad's teachings.
Removal of idols from the Kaaba. The Quran as the primary source of
The city embracing Islam. guidance.
His exemplary character and leadership

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Interpersonal relationships in the life of the Prophet (SAWW)

 Relationship with family members  Fairness and justice in leadership

 Role as a husband and a father  Mercy and compassion
 Friendship and companionship  Kindness towards animals
 The brotherhood in Madina  Forgiveness towards anemias
 Interactions with the community  Communication and counseling
 Treatment of children and orphans  Wisdom in advising companions

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