Al Sadiqin - Islamic and Rabbinic scholars of History and Jurisprudence

03/04/2025

Q. Assalam aleikum, I am looking for book recommendations about comparative jurisprudence between the Sharia and Halakhic law, as well as books about the relationships and interactions between different religious legal systems ( I did notice on your page the book "Confrontation and Engagement" which looks great!). Also looking for a broad overview of Halakhic law that covers different opinions and schools of thought, similar to Sunni comparative fiqh books. Thanks!

A. Wa alaikum assalam! Here are some book recommendations that may be useful for your interests:
Comparative Jurisprudence between Sharia and Halakhic Law

"The Sharia and the Halakhah: A Comparative Study" by Muhammad H. Al-Sheikh
This book provides an in-depth analysis of the similarities and differences between Islamic and Jewish legal systems, comparing the foundations, sources, and methodologies of Sharia and Halakhic law.

"Sharia and Halakha: A Comparative Analysis" by M.A. Zaman
A work that explores the comparative jurisprudence between Islamic and Jewish legal traditions, focusing on practical matters like marriage, inheritance, and punishment.

"Judaism and Islam: A Comparative Perspective" by Menahem Milson and others
This book touches on the theological and legal interactions between Judaism and Islam, providing insight into how both traditions have influenced each other, particularly regarding religious law.

"The Oxford Handbook of Islamic Law" edited by Anver M. Emon, R. Michael Feener, and Mark C. Ellis
While primarily focused on Islamic law, this book contains sections comparing Islamic law with other legal systems, including Jewish law, and may provide valuable perspectives for your comparative studies.

Books on Halakhic Law and Schools of Thought

"The Jewish Law Annual" (Various Volumes)
This is a series of academic volumes that explore various aspects of Jewish law (Halakha), covering both historical and contemporary topics. It often compares different schools of thought within Halakha.

"Halakhic Man" by Rabbi Joseph B. Soloveitchik
While not a comparative work per se, this book explores the worldview and approach to Jewish law of one of the most influential 20th-century Jewish thinkers. It can help contextualize Halakhic thinking from a philosophical perspective.

"Introduction to the Talmud and Midrash" by H.L. Strack and G. Stemberger
This book provides a thorough introduction to the Talmud and Midrash, explaining key concepts in Jewish legal thought, including how the Talmudic authorities approach and interpret Halakhic matters.

"Jewish Law: History, Sources, Principles" by Menachem Elon
This is an authoritative work on the history and development of Jewish law, covering various schools of thought and the evolution of Halakhic practices. It offers a detailed comparison of different opinions and the development of Jewish legal principles.

"The Responsa Literature" by Lawrence H. Schiffman
This book offers insights into how Jewish law is practiced and interpreted, based on the responsa literature (questions and answers about Jewish law). It provides an overview of the diversity of Halakhic thought and the various schools of interpretation.

On the Relationship and Interaction Between Religious Legal Systems

"Religious Law and the State: A Comparative Approach" edited by Nathan J. Brown
This book explores the relationship between religious law and state law in various traditions, including Jewish and Islamic law. It looks at the historical and political dimensions of how these legal systems interact.

"Islamic Law and Jurisprudence: Studies in Islamic Legal History and Philosophy" by Wael B. Hallaq
While primarily focusing on Islamic law, this book includes references to the interactions of Islamic jurisprudence with Jewish and Christian legal systems throughout history.

"Comparative Religious Law" by David M. Gitlitz
This book offers an accessible comparative look at the development of legal systems within major world religions, including Islam and Judaism.

03/04/2025

My newest publication, a 34 volume set:

The Tafsir Al-Qur’an: A Complete English Translation of Classical Qur’anic Commentaries presents a simple, but complete English translation of the major classical commentaries on the Qur’an. These tafsir works are foundational to Islamic scholarship, each offering a distinct methodology and historical perspective:

* Tafsir al-Tabari (923 CE) – One of the earliest and most comprehensive tafsirs, authored by Imam al-Tabari. It is based on tafsir bi’l-ma’thur (interpretation through transmitted reports) and includes extensive narrations from the Prophet (pbuh), the Sahabah, and early scholars.
* Tafsir al-Baghawi (1122 CE) – Written by Imam al-Baghawi, this tafsir is known for its conciseness and reliance on authentic hadith and narrations. It is widely used in Sunni circles as a balanced and straightforward commentary.
* Tafsir al-Qurtubi (1273 CE) – Authored by Imam al-Qurtubi, this tafsir is famous for its focus on fiqh (Islamic jurisprudence) and legal interpretations, making it essential for scholars studying Qur’anic law.
* Tafsir al-Baidawi (1286 CE) – A concise and refined commentary by Imam al-Baidawi, often studied in traditional madrasahs. It is particularly valuable for its linguistic analysis and summarization of earlier tafsirs like al-Zamakhshari’s.
* Tafsir Ibn Kathir (1372 CE) – One of the most widely read tafsirs today, written by Ibn Kathir, emphasizing tafsir bi’l-ma’thur and the use of hadith and narrations from the Sahabah.
* Tafsir al-Jalalayn (1505 CE) – A brief yet highly regarded tafsir written by Jalal al-Din al-Mahalli and completed by Jalal al-Din al-Suyuti. It is a widely studied introductory tafsir, particularly in traditional Islamic education.
* Tafsir al-Suyuti (1505 CE) – Compiled by Imam al-Suyuti, this tafsir is a rich source of tafsir bi’l-ma’thur (narrative-based exegesis), incorporating extensive hadith and historical reports.
* Fath al-Qadir (1834 CE) – Written by Imam al-Shawkani, this tafsir combines tafsir bi’l-ma’thur with rational analysis and legal insights, making it a comprehensive and independent work.

These books serve as an essential resource for students, researchers, and general readers seeking a comprehensive understanding of the Qur’an through classical scholarship. As part of a 34-volume complete translation, this work aims to make these monumental Islamic commentaries accessible to English readers for the first time.

Our research at Al Sadiqin necessitated a translation of the tafsir (commentaries) on the Holy Qur'an that allowed easy searching, comparison between similar ahadith and immediate reference to the original Arabic text for those not fluent in Arabic. Al Sadiqin contributes to fulfilling this need by providing this publication. The online form of these books make for easy “copy and paste” of ahadith for use in research papers. In the printed form, it allows the reader who may not be fluent in Arabic to find references to the original Arabic text.

These books are published at cost. I offer dua that this work, and all the publications of Al Sadiqin Press, may increase iman in the world.

Sincerely
Ben Abrahamson

https://www.amazon.com/dp/B0F3CZ671Q

https://www.amazon.com/dp/B0F3CLVRYG

The Volume 1 presents a simple, but of the major classical commentaries on the Qur’an, covering the first chapter, S , and the first verses of . These works are foundational to Islamic scholarship, each offering a distinct methodology and historical perspective: This book serves as an e...

28/10/2024

Q. Salaam aleikum, Rabbi. Does the term hawariyyun appear in the Torah?
A. Wa aleikum salaam wa rahmatullah. No, the term hawariyyun doesn't appear in the Torah. Instead the term hawariyyun in the Qur'an, seems to be a Arabic word which is a cognate to Geʿez hawarya which means “walker” or one who is sent. This corresponds with the meaning of the term shaliach (one who is sent) in Hebrew. Just as shaliach is the term regularly used in Aramaic for the Greek word “apostle” (apóstolos), meaning "one who is sent off". Hawarya is used the same way in the Ethiopic Bible.

22/10/2024

Q. Have u heard ghorqat alqulais? the second ka'aba?
A. According to Ibn Ishaq & Tabari, Ethiopian Negus Abraha destroyed the Jewish kingdom of Himyar by burning their towns and slaughtering their nobles. Many people were killed. He declared himself King of Arabia. He built a church at Sana'a known as al-Qullays, a loanword borrowed from Greek: εκκλησία "church".

Abraha attempted to divert the pilgrimage from Mecca to al-Qullays and appointed a man named Muhammad ibn Khuza'i to Mecca and Tihamah as a king with a message that al-Qullays was both much better than other houses of worship and purer, having not been defiled by the housing of idols.

Abraha hated the Jews, so they would not come to his church. Some members of the Quraish came and used al-Qullays as a bathroom, because of what he had done to the kingdom of Himyar. So Abraha resolved to destroy the Ka'aba. However his plans were thwarted by Allah SWT and his troops were destroyed instead. This was called the "Year of the Elephant", the year when the Prophet (pbuh) was born.

21/10/2024

Q. Salaam aleikum, Rabbi. The Qu’ran recognizes the seventh day, Shabbat, and encourages the children of Israel to keep their Shabbat. The Qur’an does not recognize Sunday as a holy day. Is this the same as the in the Torah?

A. Wa aleikum salaam wa rahmatullah. In the Torah the Sabbath was said to be given as an inheritance to the Children of Israel. The word used "nachlah" means inheritance, property, estate, heritage, possession, legacy, and implies the Shabbat was unique to that community and to be passed on through the generations: "And you, speak to the children of Israel and say: 'Only keep My Sabbaths! For it is a sign between Me and you for your generations, to know that I, the Lord, make you holy." (Exodus 31:13). It is quite possible, and probably likely that a different day was celebrated before Sabbath was given to the Children of Israel at Sinai.

AFAIK, The haddith does seem equate Sunday with Shabbat and Friday. Allah SWT created Friday for all mankind, but later He assigned Shabbat and Sunday to other communities (Ummahs):

"It is narrated by Abu Huraira and Huraira that the Messenger of Allah (may peace be upon him) said: It was Friday from which Allah diverted those who were before us. For the Jews (the day set aside for prayer) was Sabt (Saturday), and for the Christians it was Sunday. And Allah turned towards us and guided us to Friday (as the day of prayer) for us. In fact, He (Allah) made Friday, Saturday and Sunday (as days of prayer). In this order would they (Jews and Christians) come after us on the Day of Resurrection. We are the last of (the Ummahs) among the people in this world and the first among the created to be judged on the Day of Resurrection. In one narration it is: ', to be judged among them"." (Sahih Muslim Book: 8, Hadith: 2019 )

Narrated Abu Huraira: I heard Allah's Apostle (p.b.u.h) saying, "We (Muslims) are the last (to come) but (will be) the foremost on the Day of Resurrection though the former nations were given the Holy Scriptures before us. And this was their day (Friday) the celebration of which was made compulsory for them but they differed about it. So Allah gave us the guidance for it (Friday) and all the other people are behind us in this respect: the Jews' (holy day is) tomorrow (i.e. Saturday) and the Christians' (is) the day after tomorrow (i.e. Sunday)." (Sahih Bukhari Book: 11, Hadith: 876)

In Arabic the word فَاخْتَلَفُوا فِيهِ "fakhtalafuu fihi" is often used, meaning "they differed in it", and this is often understood to mean they argued about it. Indeed is it plausible to think that Christians and Jews (or even Christians among themselves) argued about which day was holy. However, the root of "fakhtalafu" is Kh-L-F means exchanged or replaced. This sense is often used in the Torah where it is said that the Sabbath was a sign that the Children of Israel were differentiated in. So someone coming from the Torah context would understand the phrase "they differed in it" to mean "Allah SWT differentiated them in it".

20/10/2024

Q. May I ask, how many holidays are there in Judaism? Iv heard a lot of jokes about there being millions of holidays in Judaism. So cant help but wonder if Indonesia ever officially recognizes Judaism, how many national holidays will Indonesia have 😅?

A. The holidays are similar. The shari'ah of Torah includes three pilgrimages (Passover, Pentecost, Tabernacles) and two Holy Days: Rosh Hashana and Yom Kippur. Also the post-biblical pilgrimage was added after the Temple was destroyed in 70CE.

1) Rosh Hashana
2) Yom Kippur
3) Succot (Tabernacles)
4) Pesach (Passover) also called Hag Matzot
5) Shavuot (Pentecost) also called Hag Bikkurm
6) 9th of Av, 10th of Av

They correspond to

1) Ras as Sana
2) Ashura
3) n/a - bedouin and tent dwellers found no need for a holiday of seven days in tents.
4) Lailat al Baraat
5) Eid al Fitr
6) Roz e Arafat, Eid al Hajj, Eid al Adha

In addition there are about 2 weeks of fast days spread throughout the calendar, compared to the month of fasting in Ramadan.

Because the Torah commands that Passover fall in the spring, the Jewish calendar adds a leap month so that the holidays will not rotate throughout the season. In the shari'ah of Qur'an, adding a leap month was forbidden. So the calendars only coincide about every 33 years.

18/10/2024

Q. Why are y’all 2 days off? How do y’all consecrate the new moon?

A. According to the Shari'ah of Torah, the new moon must be seen by witness and declared by a court sitting at the Qibla, exactly the same as in Islam. When this cannot be done (such as when there are clouds) then a mathematical approximation is used, as with Islam. The sages also brought a tradition if the court cannot sit at the Qibla, a mathematical approximation is used, this is unlike Islam.

The average length of a lunar month, that is, the period between two new moons, is 29.53059 days, which is 29 days 12 hours and 44 minutes. This is absolutely correct in the long run, but it is an average. The actual length of the month varies. This is because the moon’s rotation around the earth is not uniform. When the moon is closest to the earth (called the lunar perigee) it speeds up, and when it is furthest from the earth (at the lunar apogee) it slows down, though only by a little in each case.

This means that until the Qibla is accessible and New Moon sightings can be reinstated, the visible new moon may differ from the average by a little more than one day.

In Islam, in practice, the new moon is usually only actually sighted for the beginning and end of Ramadan. For the other months, a similar average is used. This means the Islamic and Jewish calendars usually coincide, but may deviate by one day in either direction.

16/10/2024

The Torah holiday of Sukkot (Tabernacles, tents in remembrance of going out of Egypt through Sinai desert) is this Saturday, Sept 30 2023. It includes the practice of taking four kinds of plants and saying a blessing. These four kinds are said to represent the four kinds of Children of Israel:

"Just as the citron ('etrog) has good taste (ta'am tob) and good fragrance (reyah tob), so Israel has among it men of learning who also perform good works. Just as the palm tree (tamar) has taste (ta'am) but no fragrance (reyah), so Israel has among them men of learning who do not perform good works. Just as myrtle has good fragrance but no taste, so Israel has among them men who perform good works but lack learning. And just as the willow has neither taste nor fragrance, so Israel has among it people who neither have learning nor perform good works." (from the Midrash, which is commentary on the Bible, Leviticus Rabbah 30:12).

This reminds me of the ahadith:

"The faithful Muslim who recites the Qur'an and implements it in life, is like a citron ('itraj) whose fragrance (rayh) is good (tayyib) and whose taste (ta'm) is good (tayyib). The faithful Muslim who does not recite the Qur'an or implement; is like the date [palm] (tamr) which has no fragrance but whose taste is good. The hypocrite Muslim (munafiq) who recites the Qur'an is like an aromatic plant (rayhan) whose fragrance is good but whose taste is bitter (mar). And the hypocrite Muslim who does not recite the Qur'an is like the colocynth plant (hanzal), which has no fragrance and tastes bitter" (sahih Bukhari, 65:338, also 61,538; 61,579; 93,649)

On the holiday (Hag) of Sukkot (Tabernacles) we would make a pilgrimage on foot and circle the Qibla of the Torah seven times counter clockwise.

15/10/2024

When Sultan Suleyman the Magnificent had the wall built around Jerusalem, he had the following inscription engraved on a stone on one of the entrance gates; "La ilaha illa Allah, Ibrahim Khalilullah." Instead of "La ilaha illa Allah, Muhammad ar-Rasul Allah (There is no god but Allah, Muhammad is the messenger of God)," seeing that Jerusalem is the center of all religions and they all come from the religion of the Prophet Abraham, he used a statement that embraces all three religions that we know to be the Abrahamic religions, divine religions equally by saying "La ilaha illa Allah, İbrahim khalilullah (There is no god but Allah, Abraham is beloved of Allah)", by saying Abraham is a very much loved servant of Allah SWT).

An hadith stress this point. It interesting that the Prophet (pbuh) appears to give special distinction even on those who say only the first half of the shahada:

"Usama ibn Zayd (ra) (615-673) said: The Messenger of Allah (pbuh) sent us on an foray, and we made a surprise attack at dawn on al-Huruqat in the lands of Juwayna [Yavneh, in the Holy Land]. I caught up with a man, and he said, “There is no god but Allah,” and I ran him through. I later had afterthoughts, and mentioned it to the Prophet (pbuh), who said, “He said ‘There is no god but Allah,’ and you killed him?” and I replied, “O Messenger of Allah, he only said it out of fear of the weapon.” He said, “Why didn’t you split him open to see if his heart really said it or not?”—and he kept repeating this till I wished I had not become a Muslim before that day." (Sahih Muslim)

Another hadith shows the immense protection this declaration provides:

The Prophet (peace be upon him) said: “There is none who testifies there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah, truthfully from his heart, except that Allah will prohibit the Fire for him.” Reported by al-Bukhari, no. 128 and Muslim, no. 32.

Although this hadith focuses on the first part of the Shahada, classical scholars like Ibn Taymiyyah interpreted this as implying that a sincere belief in Tawhid will eventually lead one to accept all that follows, including the prophethood of Muhammad (pbuh). Therefore, while there is value in the first half alone, it cannot be fully separated from the second half in practice.

14/10/2024

Q. Salaam Rabbi Ben. How do you understand "that we are Muslims." in Al Imran 64?

A. Wa aleikum salaam wa rahmatullah

قُلْ يأَهْلَ الْكِتَـبِ تَعَالَوْاْ إِلَى كَلِمَةٍ سَوَآءٍ بَيْنَنَا وَبَيْنَكُمْ أَلاَّ نَعْبُدَ إِلاَّ اللَّهَ وَلاَ نُشْرِكَ بِهِ شَيْئاً وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ فَإِن تَوَلَّوْاْ فَقُولُواْ اشْهَدُواْ بِأَنَّا مُسْلِمُونَ

When I read this ayah

Say, "O People (of) the Book! Come to a equitable (sawāin, from the root to make equal) word between us and between you - that we don't worship except Allah, and we don't associate partners with Him - and not take some of us to others as lords from besides Allah." Then if they turn away, then say, "[You] bear witness (ish'hadū) that we (are) Muslims." (Surat Al Imran 3,64)

Ibn Kathir says "This Ayah includes the People of the Book, the Jews and Christians, and those who follow their ways. (Say: "O people of the Scripture! Come to a word'') `Word' - in Arabic - also means a complete sentence, as evident from this Ayah. Allah described this word as being one, (that is the same between us and you), an honest and righteous word that is fair to both parties. Allah then explained this word, (that we worship none but Allah (Alone), and that we associate no partners with Him,) we worship neither a statue, cross, idol, Taghut (false gods), fire or anything else. Rather, we worship Allah Alone without partners, and this is the message of all of Allah's Messengers. Allah said, (And We did not send any Messenger before you but We revealed to him (saying): "None has the right to be worshipped but I (Allah)﴾, so worship Me (Alone and none else).'') ﴿21:25﴾ and, (And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities).'') ﴿16:36﴾. Allah said next, ("and that none of us shall take others as lords besides Allah.'') Ibn Jurayj commented, "We do not obey each other in disobedience to Allah.'' (Then, if they turn away, say: "Bear witness that we are Muslims.'') if they abandon this fair call, then let them know that you will remain in Islam as Allah has legislated for you.

Along those lines, I always thought that last line "we are Muslims" as meaning "Muslims" in the general sense "Submitters", that is to say at least we are both "believers". This would fall in line with the beginning of ayah which speaks about looking for commonalities. "..."[You] bear witness (ish'hadū) that we (are) Muslims (believers)."