This concise work, the Qatu al-khisaam by Shehu Uthman ibn Fuduye, was composed while he was ‘on the road’, so to speak, in 1220 A.H. (1806 C.E.) while conducting jihaad. He dictated it to his learned student Shaykh Ahmad ibn Qadi Abu Bakr ibn Yusef, while on horseback, when some of the students in the army fell into a debate regarding the science of scholastic theology (Ilm Al-Kalaam).
The Shehu and his army were on their way from Zamfara to Rimu, when some of the students got into a dispute regarding some problematic issues within the science of scholastic theology. It was while on the way to combat one of the outlying fortresses of Zamfara, called Rimu, that the Shehu composed the Qatu al-Khisaam Alladhi Yaqaa Bayna TalabatiIlm al-Kalaam (The Prevention of Disputation Which Has Occurred Between the Students of the Science of Scholastic Theology).
The Shehu began this succinct work by posing several dialectical questions: He said: “O students who have initiated this dispute and argumentation regarding issues of the science of scholastic theology: [1] first inform me exactly what it is that you are arguing about? [2] by what matter are you disputing? [3] and what has confused your reasons regarding the teachings of the people of scholastic theology to the point where you now find yourselves in this state of fanaticism and blaming others?!” The Shehu went on to delineate that any legitimate dispute has to be based upon domain of truth (daa’irat al-haqq); namely: [1] the judgment of reason (qadiyat al-aql); [2] the textual evidence of the Qur’an; [3] the textual evidence of an unbroken transmitted prophetic tradition (hadith mutawaatir); or [4] the consensus opinion (ijmaa) of the scholars of the Sunna. Because these four domains constitute decisive evidence, there can be no dispute or refutation in them.
The Shehu clarified that if a person disputes the judgement of reason, then he has abandoned reason. If he disputes the textual evidence of the Qur’an or the textual evidence of an unbroken transmitted prophetic tradition, then he has apostate renounced the religion of Islam. If he disputes the consensus opinion (ijma`a) of the scholars of the Sunna, then he has become a heretic.
The Shehu went on to delineate that in the domain of the doctrine of beliefs there is no room for supposition (dhann) because aqeeda is established upon proofs of reason (baraaheenaqliyya) and decisive religious transmission (qawaatinaqliyya). He said that supposition only occurs in the two branches of the religion: jurisprudence (fiqh) and spiritual purification (tasawwuf). It is in the branches where the jurists have disagreements (ikhtilaaf), where these disagreements constitute a mercy since they emerge from scholarly disagreements regarding: [1] the apparent meaning of the Qur’an; [2] the apparent meaning of an unbroken transmitted prophetic tradition; [2] the textual evidence of a narration of a single transmitter (khabr al-ahad); or[3] the ijtihad of a jurists on an issue which the consensus is not unanimous. The Shehu asserted that in these matters of ikhtilaaf, disputation is permissible but only the scholars are qualified to do so. The Shehu delineated that there are only four issues about which disputation and denunciation is lawful; which constitute the domain of falsehood (daa’irat al-baatil): [1] in those teachings which contradict the judgement of reason; [2] in those teachings of the ignorant of the mufasireen and historians who transmit false historical narratives; [3] in the transmission of forged and fabricated prophetic traditions; or [4] in the opinions of those jurists who contradict the textual evidence of the Qur’an and Sunna, the consensus (ijmaa), the fundamental principles (qawaa`id) or sound analogy (qiyas jaliy). Other than these four domains of falsehood, there is no ground for mere students of the religion to delve into disputation. The Shehu finalizes this concise work by asserting that disputation in the religion is not valid for students and it can only be done following the above stipulated requirements. The Shehu said:
“Therefore, if you have understood what has been mentioned, then abandon all forms of disputation; especially those fueled by fanaticism and disputation. As for those debates which seek after the truth, then there is no problem with that. But repent to Allah from argumentation based upon fanaticism. Rather, learn and study what Allah has obligated upon you from the matters of the religion, such as usuul ‘d-deen, and the branches of the outward and the inward (jurisprudence and sufism). Also after that, be preoccupied with learning all the remaining beneficial sciences of the shari`a. This is best for you. For, if you expend your enthusiasm in what you have been ordered and dive deep in the means and objectives of knowledge; then the Truth will not be concealed from you, Allah willing. Rather, you will have piercing insight into every matter of the religion as it is.”
Shaykh Muhammad Shareef bin Farid
20th Rajab, 1446 [1-19-2025]
Bamako, Mali