Whats is Emaan-

Answered by Shaykh Omar Subedar
Question:
Assalamualikum, I have learned that the difference between Ahl al-Sunna and other groups is the method in defining Imän. My question is, did Imam Abu Hanëfa define Imän differently than Ahl al-Sunna? According to him;

1. What is the definition of Imän?
2. Does Imän have different levels?
3. Does Imän increase and decrease?

 If you could also please provide evidences for his position this would be appreciated.

 Answer: 

 The Definition of Ëmän
There are differences between the scholars of the Ahl al Sunna wal Jamä`a over the definition of ëmän.
Imam Bukhäri states, “Emän is a declaration and an action.”
Other scholars say, “Emän is to be convinced with the inner heart, to affirm with the tongue and to carry out actions with various parts of the body.” This description has been provided by the Ĥadëth Scholars (Muĥaddithën).
Imam Abu Hanëfa and the Islamic Theologians (Mutakallimën) claim, “Emän is to be convinced with the inner heart. Affirming [the faith] with the tongue is a condition (sharţ) to enforce the sacred law [upon a person] whereas doing righteous actions is the result of being convinced and among the fruits of ëmän.”
Imam Abu Hanëfa and Imam Tahäwi have also been recorded to have said that affirmation with the tongue is an integral pillar (rukn) of ëmän. According to another account Imam Abu Hanëfa and the Islamic Theologians (Mutakallimën) have declared the verbal affirmation to be a condition (sharţ).
In any case the point that is being made is that the Islamic Theologians and Imam Abu Hanëfa have described ëmän as ‘being convinced with the inner heart’ and have deemed [righteous] actions to be the result and the fruit of ëmän.
The Reason for these Differences
Shaykh Al Hind has explained, “The difference [in the description of ëmän between the Mutakallimën and the Muĥaddithën] is really due to the conditions that rose in each party’s respected era. During the time of the Greatest Imam, Abu Hanëfa and the Mutakallimën the Mu`tazila and the Khawärij had a tremendous influence on society. These people emphasized that [righteous] deeds are a part [i.e. an integral pillar] of ëmän. If a person failed to observe them he would end up in the fire [of Hell] forever. They also considered a person guilty of enormities to be out of the fold of ëmän. Therefore, in order to refute their claims, the Mutakallimën and Abu Hanëfa adopted this stance in which they stated that ëmän is simply being convinced with the inner heart. [Righteous] actions are only the result and fruits of ëmän, not its component.
The Muĥaddithën on the other hand lived in an era in which the [the corruption of the] Murji`a was very strong [in society]. These people attached absolutely no importance to [righteous] actions and claimed: Obedience [to the Creator] is of no benefit and being disobedient [to Him] does no harm [to one’s spirituality]. In order to rebut their crooked notions the Muĥaddithën declared [righteous] deeds to be a component of ëmän so that their significance would remain [in the hearts of the laity].
This is why a difference exists [between the Mutakallimën and the Muĥaddithën] over the description of ëmän. In reality neither group refuses to believe in the importance of [righteous] actions, for both believe that observing [righteous] deeds are necessary [to attain salvation]. Likewise both parties do not consider a person guilty of enormities to be out of the fold of ëmän nor do they feel that he will dwell in the fire [of Hell] for eternity.
(Source: Kashf al Bäri p. 576-581, vol. 1, Salimulläh Khän, Maktaba Jämi’a Färōqi’a, Karachi, Pakistan 1999)
The Increase and Decrease of Ëmän
Regarding the increase and decrease of ëmän the Greatest Imam, Abu Hanëfa has explained in Al Fiqh al Akbar, “The faith of the inhabitants of the heavens and earth neither increases nor decreases in terms of the articles of faith; it increases and decreases in certainty and conviction.”
Mullä `Ali Al-Qäri has elaborated this point in Minah al Rawd al Azhar by writing, “[The faith of the inhabitants of the heavens] i.e. the angels and the residents of Paradise [and earth] i.e. the prophets, the saints and all the believers from among the righteous and the sinful [neither increases nor decreases] i.e. in terms of the articles of faith. This is because when conviction (in the articles of faith) is not established (in one’s heart) it (really) falls under the category of doubt and uncertainty. According to theological experts, doubt does not avail (a person) in the line of creed (in anyway and hence he will not be a believer). Allāh the Exalted has declared, “...Indeed, assumption avails not against the truth at all.” [10:36]
In reality ëmän, as Imam Al Räzi has stated, does not accept any increase or decrease in terms of the actual faith but rather in terms of conviction, for people vary in religious excellence as the Glorious One has alluded to in his statement, “And [mention] when Abraham said, "My Lord, show me how You give life to the dead." [Allāh] said, "Have you not believed?" He said, "Yes, but [I ask] only that my heart may be satisfied." [2:260].
Undoubtedly the certainty developed through eye witnessing (something) is far greater than certainty developed through knowledge.
... In conclusion the increase and decrease (in ëmän really) refers to its strength and weakness. (For example) conviction in the rising of the sun is far stronger (in a person’s heart) than his conviction in the beginning of the world despite the two being equal as items to believe in.
We know for a fact that the ëmän of individual people among this nation does not resemble the ëmän of the Prophet صلى الله عليه وسلم or the ëmän of Abu Bakr, the Most Truthful رضى الله عنه in this regard. This is the meaning of the narration: If Abu Bakr’s, the Most Truthful رضى الله عنه ëmän were to be weighed against the ëmän of all the believers, his ëmän would outweigh theirs i.e. due to the excess of his conviction...”

And Allah Knows Best

Taqwah

Taqwä is defined as: To obey Allah’s orders and abstain from His prohibitions by practicing every good deed and abandoning every forbidden action according to one’s capacity. [Daleel Al Fäliheen p.246 vol.1, Muhammad ibn `Alän Al Siddëqë, Dar Al Rayan li Al Turäth, Cairo, Egypt 1987]
Linguistically and technically it is not synonymous to ëmän however, it is a factor that strengthens ëmän. The more a person adopts taqwä the stronger his ëmän will become and the higher he will ascend the ranks of spirituality and nobility. Allah has declared, “Indeed, the most noble of you in the sight of Allāh is the most righteous of you.” [49:13]
It is for this reason Allah has advised, “O you who have believed, fear Allāh as He should be feared and do not die except as Muslims.” [3:102]
Taqwä cannot be found in a person who is outside the faith as it is a quality that is founded on ëmän. If a person refuses to adopt ëmän he has violated the most fundamental and primary order of Allah. Allah has called out to humanity, “O Mankind, the Messenger has come to you with the truth from your Lord, so believe; it is better for you. But if you disbelieve – then indeed, to Allāh belongs whatever is in the heavens and earth. And ever is Allāh Knowing and Wise.” [4:170]
As for our Christian friends, Allah has given them a special message, “O People of the Scripture, do not commit excess in your religion or say about Allāh except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of Allāh and His word which He directed to Mary and a soul [created at a command] from Him. So believe in Allāh and His messengers. And do not say, "Three"; desist – it is better for you. Indeed, Allāh is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allāh as Disposer of affairs. Never would the Messiah disdain to be a servant of Allāh, nor would the angels near [to Him]. And whoever disdains His worship and is arrogant – He will gather them to Himself all together. And as for those who believed and did righteous deeds, He will give them in full their rewards and grant them extra from His bounty. But as for those who disdained and were arrogant, He will punish them with a painful punishment, and they will not find for themselves besides Allāh any protector or helper.” [4:171-173]
And Allah Knows Best

Tolerance

Answered by Shaykh Yusuf Badat
Questions:

1. These days many of us have a lack of tolerance and understanding towards our parents, especially when they tell us to do something that we disagree with, and this causes many problems between parents and youth. What can we as the youth do to help solve this problem?
2. Being Muslims in today’s society, we face many obstacles such as intolerance from those who do not understand Islam, and many of us have been in situations where this intolerance has led to words and actions against us. What do you think is the best course of action to take in this kind of situation?
3. The Prophet (SAW) was a beautiful example of what tolerance towards others is supposed to be. Why is it so important for us to have this quality, and what is one step we take to achieve the level of tolerance that the Prophet Muhammad (SAW) possessed?

Answers:

1. This is a very pertinent question of our times. My advice would be as follows:

Children must  recognize and understand the lofty position awarded to parents by Almighty Allah and the Prophet Mohammed (pbuh). At the same time parents are also encouraged to understand their position in relation to children.

Have a dynamic, open and vibrant  relationship with parents through strong communication and dialogue. Parents and children should be able to express their thoughts and feelings openly to each other, thus allowing healthy discussions to solve issues that may creep up time to time.

We as children should realize that parents only wish for the best of their children. Their advice is usually based on life experiences. If there is a disagreement, your reasons should be respectfully presented to parents. This should allow parents to understand your perspective. Thereafter, a balanced decision will materialize Insha Allah. If the disagreement still exists, I would suggest to get other reasonable persons involved who would be able to understand the concerns of both the youth and parents.

2. As you have eloquently pointed out in your question, intolerance is usually the result of stereotypes and misunderstandings. Some of the things we can do to tackle this unfortunate situation is as follows;

Create awareness and educate people of the true teachings of Islam through exemplary behaviour, interaction, dealings, volunteerism, citizenship, social and humanitarian engagement.  

3. Indeed the Prophet (pbuh) was the best role model of tolerance. Tolerance is a very important trait to possess as it will lead to better relations with other people around us. Tolerance will soften the hearts of even your greatest enemies. It will also allow you to be approachable, caring individual. Tolerance also helps in accepting ways of other’s without forcing other’s to be someone who you think may be perfect. Tolerance closes the door of racism, hatred and violence.

One step we all can take to begin reaching the goal of being tolerant is treating everyone the way you would like to be treated i.e. with respect, dignity and understanding. The Prophet Mohammed (pbuh) has also stated, “None of you can be believers unless one loves for his brother, what he loves for himself”

And Allah Knows Best

Adopting the Correct Association & Friendship

Transcription of a sermon delivered by Shaykh Yusuf Badat

Information & Knowledge without Actuality

“O you who believe! Fear Allah, and be with those who are true (in words and deeds)” (Holy Quran 9:119)

The Messenger of Allah (pbuh) has said: "A person follows the ways and conducts of his friends. Be aware as to whom you befriend" (Muslim)

I have recited a verse before you which talks about a very important ingredient to restore the deen and Islamic values. It is evident that the era that we live in today, is known to be ‘the age of information’.

Plenty information in terms of Islam also. Cds, books, DVDs, internet etc. All at our disposal with unlimited access to a vast amount of information.

Yet, we find the actual practice of deen (religion) and true Islamic values were far greater in the lives of our pious predecessors such as the companions and taabioon who had limited resources.

One such reason for this lack of practice in our times, is in result of the lack of correct companionship, surroundings and environment.

The Affect of Companionship and Surroundings

It is an established fact that the surrounding and environment affect the way we behave.

I relate to you the case of my 2 ½ year old son. I was with him at a theme park the other day, when we passed a group of people who were all clapping their hands. My son also began clapping along with them. On the note of children the Prophet (pbuh) has stated:

“Instruct your children to perform salah when they are seven years old and discipline them for (not offering) it when they are ten” (Abu Dawood)

Now the objective of this advice of the Prophet (pbuh) is to bring into the child the habit of salah. Otherwise, what reality can a 7 year old child really develop of salah at this tender age. The purpose is to bring the child up in the correct environment and surroundings that will be a means of support later in his life.

Imam Ghazali (ra) in his Ihya has stated that generally there are three stages of all actions.

• Riyaa (show),
• Aadah (habit),
• and finally Ibaadah (worship).

Outward affects the Inward

The Dhaahir (Outward) also has a direct affect to the Baatin (Inward).
When an employee, an officer, a salesperson, a businessman are in uniform, they feel at work. It is a reminder for them that they are to fulfill certain tasks. It is not a time to relax or take things easy. They are not at the beach with a t-shirt and shorts.

It is reported that Sufyaan Thawree (ra), a great Islamic jurist, stated something to the effect that we learnt Islamic knowledge for Ghairullah (intentions other than for the sake of Allah) but later it ended up being for the cause of Allah. We stayed in the company of great scholars and teachers who changed our lives for the positive.

The Prophet (pbuh) also states regarding the etiquettes of making dua “If one is unable to cry then make the gestures of crying” This means the outward gestures will have a direct affect to the inward reality. This is also why the scholars explain that if one does not feel like praying salah, for example, one should not discard it.

Thumamah Ibn Uthal during his period as a non-muslim, after killing a group of the Prophet's companions was caught as a captive. He was tied to one of the pillars of the mosque. The Prophet (pbuh) instructed that he be treated well. After a day spent as a captive in the Prophet’s mosque, the Prophet (pbuh) asked him, "What do you have to say for yourself?”. "If you want to kill me in reprisal," Thumamah replied, "you will be killing someone of noble blood (my tribe will come to take revenge). If, out of your bounty, you want to forgive, I shall be grateful". The Prophet then left him for two days, but still personally sent him food, drink and milk from his camel. The Prophet (pbuh) went back to him and asked, "What do you have to say for yourself?" Thumamah repeated what he had said the day before.

The Prophet then left and came back to him the following day. "What do you have to say for yourself?" he asked again and Thumamah repeated what he had said once more. Then the Prophet turned to his companions and said, "Set him free." Thumamah left the mosque of the Prophet and rode until he came to a palm grove on the outskirts of Madinah near al-Baqi'. He watered his camel and washed himself well. Then he turned back and made his way to the Prophet's mosque. There, he stood before a congregation of Muslims and said:

"I bear witness that there is no god but Allah and I bear witness that Muhammad is His servant and His messenger." (see: Hayatus Sahabah & Companions of the Prophet Vol.1 , by Abdul Wahid)

What was it that motivated this person to accept Islam? Amongst other things, it was the environment and surroundings that he had witnessed for merely three days. The companions established an environment that was conducive to practicing the deen, full of values of compassion, respect and principle. "Assahabatu Kulluhum Adool" (all the companions were just and upright)

Changing the Environment and Surroundings

Now a days, we commonly hear and say that the times are very difficult and challenging. We are surrounded with vice and evil. What can we do? It has become almost impossible to be a practicing Muslim.

Well the solution is that we simply begin by doing what ever is in our capacity to bring about righteousness and goodness in all our surroundings. We take it step by step. We begin by making a firm resolution that ‘I can change for the better’. 'I will leave my evil habits and inculcate good values'. When each and every one of us individually make the effort to change, we bring change to the environment.

We begin with ourselves and then our homes, friends, associates and finally humanity at large.

The Prophet was also advised to propagate and take things step by step:

• (Oneself and family) ”Ward off from yourselves and your families the Fire (Hell)” (Holy Quran 66:6)
• (Nearby surroundings) “And thus We have inspired unto you (O Muhammad ) a Qur'ân that you may warn the Mother of the Towns (Makkah) and all around it “ (Holy Quran 42:7)
• (All humanity) “Blessed be He Who sent down the criterion (Quran) to His slave (Muhammad) that he may be a warner to the 'Alamîn (all mankind and jinns)”(Holy Quran 25:1)

A man came by the Prophet (pbuh) and stated that I have accepted Islam but I find it difficult to leave sin. The Prophet took a promise from him to leave the sin of lying. He agreed. Later he eventually left all sin.

So let us begin somewhere and not simply brush things off by saying that the time and era has changed. Let us leave one sin and then another and another. For definitely, drops of water make up the ocean and particles of sand make up the vast desert.

Following A Particular School of Fiqh

Answered By Shaykh Omar Subedar
Question:
As-salaamu 'alaikum wa rahmatullahi wa barakaatuhu, I hope that this query finds you in the best state of health and imaan. I apologize for the length of this submission!

1. Is it recommended to follow a school of fiqh?
2. And if so, how does one choose a school of fiqh for oneself? I have heard that one should select a madh'hab (not limited to) based on one's community and personal inclination. However, in considering these things, are we not compromising the need for the madh'hab to appeal to our intellect and instead becoming a blind follower?
3. Can one disagree with one's madh'hab and follow the teachings of another? Let's consider a scenario: I am a Hanbali in regards to practically all aspects of my life-salah, food etc,- but when it comes to my views on dress, if I feel that the Hanafi view is more convincing than the Hanbali one from studying ahadith and tafsir with the various 'ulema. Would it be permissible for me to wear hijab as interpreted by the Hanafi madhab? Then where does one draw the line? From what I understand, we can't be flip-flopping from madh'hab to madh'hab.
4. Lastly, there are some practicing Muslims who believe that selecting a madh'hab is not good because there's the issue of becoming a "blind follower," and creating division in the Ummah. The argument is that since today's people can never fully research the lifestyles of the four teachers; thus, how can they even believe in a madh'hab without really being given the tools to effectively analyze what they might/should follow? They would end up following the interpretation of their shuyukh on the interpretation of the four teachers. Secondly, such people claim that they only follow the Qur'an and Sunnah and that by choosing a madh'hab, they would be following the interpretations of others. Lastly, they fear that by selecting a madh'hab and then affiliating oneself with that school by claiming that one is Hanafi/Mailiki/Hanbali/Shafi'ie Muslims, one is forgetting our roots that we are all first and foremost Muslim. What can be said in regards to this thinking?

Answer:
This is an area where many young people who have developed a religious inclination are struggling with today. People genuinely want to observe what is correct in the religion however many a times they tread down a path which they are ill equipped to explore.
The issue of following a math’habis one that has been debatable for quite some time now amongst students attending high school, college and university in particular. This only becomes an issue once they have been told to follow the Qur’an and Sunna and not the word of man. As appealing as these words may seem, they are extremely impractical for one who has absolutely no knowledge of Islamic jurisprudence. Ironically those who rigorously make this assertion do nothing but follow the words of man when it comes to dealing with issues related to Islamic law; whether it is following the rulings of Sh. Ibn Baaz or Sh. Salih Uthaymeen or the hadëth classifications of Sh. Albani.
The recommendation of following a school of fiqh really depends on the level of knowledge one possesses of the field. If one is capable of exercising ijtihäd (independent reasoning), there is no need for him to follow any math’hab; rather he will follow whatever he is able to deduce from the sources of the Shari’ah (sacred law) which are primarily the;

1. Qur’än
2. Hadëth
3. Ijmä’ (consensus)
4. Qiyäs (analogy)

If on the other hand a person does not possess this ability then he will resort to relying on the guidance of those who are proficient in this field just like in any field in life. A person will only be considered qualified to perform ijtihäd if;

1. He is proficient in the Arabic language to a degree where he is able to distinguish between texts that are detailed and concise, their literal meanings and metaphors, their general contexts and specific, the restricted context and the unrestricted, the explicit texts and the ambiguous etc.This is because both the Qur’än and the hadëth are originally in the Arabic language and one can never grasp their true implications through a translation as is the case with a text of any kind.
2. He is able to distinguish between the abrogated verses of the Qur’än from the unabrogated ones.
3. He has thorough knowledge of the statements, actions and sanctions of the Prophet صلى الله عليه وسلم and the level of their authenticity.
4. He is acquainted with rulings that scholars of previous generations have formed a consensus on.
5. He is well versed with the rules and criterion for exercising analogy.
6. He is aware of the objectives of the Shari’ah (sacred law)
7. He has sound understanding, a clean intention and conforms to the creed of the Prophet صلى الله عليه وسلم and his companions.

Hence based on the level of proficiency one has in these areas, scholars have divided people into seven categories;

1. Al Mujtahidōn fi Al Shar’ These are people who are proficient in all the aforementioned areas. 
2. Al Mujtahidōn Al Muntasibōn These are people who follow the principles laid out by their Imam however they differ with him in rulings formed based on these principles. 
3. Al Mujtahidōn fi Al Math’hab These are people who follow all the principles and rulings of their Imam however they exercise ijtihäd in areas that have not been tackled by him. 
4. Al Murajjihōn These are people who are unable to exercise ijtihäd in issues that have not been dealt with by scholars of the past nor are they aware of their rulings however they are able to give preference to one opinion over the other among the many opinions that exist pertaining to a particular matter in their math’hab. 
5. Al Mumayizōn These are people who are able to grade the views of scholars in their math’hab as being correct, strong, weak etc. 
6. Al Muhäfithōn These are people who are versed in recognizing which view is strong, weak, authentic etc. in the math’hab however they are unable to grade and classify the views themselves. 
7. Al Muqallidōn These are people who are incapable of doing any of the above (which are at least 99.5% of the ummah today).

Since the vast majority of the Muslim nation falls into the last category it is only logical that they adopt a math’hab and adhere do the rulings issued within it. As for how a person goes about choosing a math’hab there is no fixed method for this however traditionally people have been adhering to the views and ruling of the scholars of their locality since the time of the Täbi’ën. This is clearly observed in the following narration;
‘Ikrama reported, “The people of Madina asked Ibn ‘Abbäs رضى الله عنهما [about the ruling on] a woman who performs [the obligatory] tawäfand then gets her menses [while she is still in Makka; would she be obliged to perform the ‘farewell tawäfbefore leaving?]. Ibn ‘Abbäs رضى الله عنهما explained, “She may depart [from Makka without performing the ‘farewell tawäf’].”
[Subsequently] they expressed, “We will not adopt your verdict and discard the verdict of Zaid [ibn Thäbitرضى الله عنه who is of the view that she will have to wait until her menses are over and then perform the ‘farewell tawäf’ before departing from Makka].”
Ibn ‘Abbäs رضى الله عنهما then suggested, “When you go [back] to Madina, just ask about it.” [Bukhäri: 1758]
Zaid ibn Thäbit رضى الله عنه was a companion of the Prophet صلى الله عليه وسلم and the resident scholar of Madina. When Ibn ‘Abbäs رضى الله عنهما, being the cousin of the Prophet صلى الله عليه وسلم and a scholar of the highest calibre, witnessed the attitude and conduct the people of Madina on this occasion he did not reprimand them for adhering to the views of their local scholar and label them as ‘blind followers’. Rather he condoned their actions and suggested that they look further into the matter. There are other narrations that state that Zaid ibn Thäbit رضى الله عنه later withdrew his verdict and adopted Ibn ‘Abbäs’s رضى الله عنهما verdict on the issue. Even then Ibn ‘Abbäs رضى الله عنهما did not reproach the locals of Madina. Hence when it comes to adopting a math’hab it is recommended to adopt the math’hab of your local scholar as he would have more insight into the conditions, circumstances and affairs of the community than anyone else.
When it comes to disagreeing with a ruling found in one’s math’hab and inclining to the ruling of another, one should sincerely ask himself why he disagrees. If his disagreement is based on a thorough study of the principles exercised (which are never stated in any book that is prepared for the general public) and the evidence used by the scholars of each math’hab then there is no trouble in adopting the view of the other math’hab and discarding his own as this clearly signifies that he is a scholar of a high degree and deep insight. If on the other hand his disagreement is based on his personal convenience and what is more appealing to his desires then this disagreement is baseless and reprehensible. This is because he is clearly giving priority to his personal contentment over the contentment of Allah in this scenario. Regarding such conduct Allah has said, “Have you seen the one who takes as his god his own desire? Then would you be responsible for him? Or do you think that most of them hear or reason? They are not except like livestock. Rather, they are [even] more astray in [their] way.” [25: 43-44] Hence the line should be drawn from the onset of this practice.                                                                                                                                                                 
In conclusion when a person is not versed in the field of Islamic Jurisprudence he really has no choice but to adopt the guidance of those who are experts in this field. Choosing one math’hab over the other is really not the cause of discord in the community; rather intolerance of other people’s views is. Here in Toronto there are countless examples of people adhering to various math’habs who congregate in one Masjid behind a particular Imam with absolute ease simply because they exercise tolerance and do not debate over issues they lack expertise in. Remember, adopting a math’hab does not imply that one is adhering to a sect of Islam and forgetting that he is primarily a Muslim. Adopting a math’hab denotes that one is adhering to a particular school of Islamic Law and nothing more. This is no different than adhering to a particular form of Qur’änic recitation amongst the 10 authentic forms that exist today. The majority of the Muslim nation today blindly adheres to the recitation of Imam Hafs who is the student of Imam ‘Aasim. A small portion has adopted the recitation of Imam Warsh who is the student of Imam Näfe’. There are intonation and textual variations in each type of recitation. Surprisingly no one makes an issue out of this and claims that we are ‘blindly following an Imam’ or dividing the ummah even though this area of our religion is far more important than Islamic law because Islamic law is derived from it. A sect is defined by the doctrine it conforms to, and the doctrine of each of the four Imams was one and the same.
The myth of not being able to research the lifestyles of the four Imams and not being able to have the tools required to analyze each Imam’s work is one that is laughable indeed. There are countless books on each Imam’s biography and many of their personal works are still published and in circulation today. A book that I would personally recommend for beginners in this field on the biographies of the four Imams is one that has been written by the famous scholar Abu Zahra which can be found in the following link; http://www.islamicbookstore.com/b6806.html
If one would really want to gain access to the tools required to become an Islamic jurist and analyze the works of our predecessors, he should endeavour to become an Islamic scholar and get enrolled in a reputable Islamic seminary as soon as possible.
Finally in order to give you a glimpse of how Islamic rulings are formed; an issue that is studied at a basic level when taking on the principles of Fiqh is determining the meaning of قُرُوٓءٍ۬ in Sura Al Baqara verse 228. In this verse Allah declares;

وَٱلۡمُطَلَّقَـٰتُ يَتَرَبَّصۡنَ بِأَنفُسِهِنَّ ثَلَـٰثَةَ قُرُوٓءٍ۬‌ۚ

Divorced women shall remain in waiting for three menstrual cycles/periods of purity

This word is the plural of قرء which means;

1. Menses (hayźh)
2. The period when a woman is free of her menses (tuhr)

As one can clearly observe this word bears two opposite meanings. It is in determining its intended meaning in this verse that the Hanafi and Shäfi’ë scholars have differed due to which different rulings have been deduced from it.
The Hanafi View
The Hanafi scholars assert that the word قُرُوٓءٍ here means hayźh. Thus the meaning of the verse is; when a woman is divorced she must undergo a waiting period (iddah) of three menstrual cycles. The reason why قُرُوٓء here means hayźh is because it is preceded by the number three. The number three in Arabic is khäs (a word that specifically refers to a particular entity or object). The ruling on khäs words is that it is mandatory to act upon their implications. Hence when interpreting قُرُوٓء as hayźh the number three will be acted upon in a complete and absolute fashion. This is because when a woman is divorced during her tuhr (a period when her husband is supposed to divorce her if he really needs to because divorcing her during her menses is reprehensible in Islam) she will be able to subsequently experience three complete menses, which will serve as her waiting period following the divorce. If on the other hand قُرُوٓءٍ were to be interpreted as tuhr, the number three would be difficult to act upon. The reason being that the tuhr in which she is divorced will serve as one of the three periods, which will be incomplete because the divorce is not given the very second her menses ceases. The remaining two will be after the subsequent menses. Hence in essence her waiting period will only be two complete periods of tuhr and a portion of a third. This clearly is not in conformity with Allah’s directive.
The Shäfi’ë View  
The Shäfi’ë scholars contest that قُرُوٓءٍ in this verse means tuhr. This is because the word three that precedes it is in its feminine form and according to the rules of Arabic the numbered object that follows it must be presented in the opposite gender. Among the two meanings the word قُرُوٓءٍ bears, hayźh is feminine and tuhr is masculine. Therefore tuhr will be the meaning that is used in this verse.
This is merely a synopsis of the issue at hand. In reality the arguments and evidence provided by both groups are far more detailed and technical, as those are aware who have studied this field.
In conclusion according to the Hanafi scholars a woman’s waiting period (iddah) will finish once her third menses is completed following the divorce whereas the Shäfi’ë scholars state that her waiting period will finish once her third menses begins. It is based on this difference that rulings vary in both math’habs pertaining to the point when a divorced woman is allowed to remarry, when her husband is allowed to marry her sister or a fourth woman if he wishes, how long he has to support her and provide for her, when he is allowed to withdraw his divorce and resume the marriage, whether she will be entitled to her ex’s estate if he passes away during this period etc.
And Allah Knows Best

Dua

Copy below islamic messages and send it to your messenger friend list so that it may become Sadqa-e-jariya for us.

Urdu TranaSlation:
Abu hurairah Radi allaho anho se rivayat hai ki ek shaksh Rasoollallah Sallallaho Alaihey wasallam ke paas aaya aur bola Ya Rasoollallah Sallallaho Alaihey wasallam mujhe badi takleef pahunchi us bichchoo (scorpion) se jisney raat ko mujhe kata Aap Sallallaho Alaihey wasallam ne farmaya agar tu shaam ko ye kah leta
A’oodhu bi kalimaat Allaah il-tammaati min sharri ma khalaqa
أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ
to tujhe takleef nahi pahunchati.
Sahih Muslim , 6880

English Tranaslation:
Abu Huraira reported that a person came to Allah's Messenger (may peace be upon him) and said:" Allah's Messenger, I was stung by a scorpion during the night. Thereupon he said: Had you recited these words in the evening:" I seek refuge in the Perfect Word of Allah from the evil of what He created,"
A’oodhu bi kalimaat Allaah il-tammaati min sharri ma khalaqa
أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ
it would not have done any harm to you.
Sahih Muslim Book 035, Number 6542