When I came to him, I saw ‘Umar with him. Abu Bakr spoke to me, “’Umar came to me and informed me that many recitors of the Qur’an fell.” He said, “I fear that if this continues then a large portion of the Qur’an will be lost to us. Therefore I advise you to instruct that the Qur’an be collected (in book form).” I answered, “How can I do something which the Messenger of Allah never did?” ‘Umar replied, “By Allah, there is only good in this.” He repeated this again and again until I became satisfied and understood what he had understood.”
Sahih al-Bukhari and Jame’ Tirmidhi.
Collectively from the five quoted traditions, the following points become clear:
- Some meanings of the text sources are obvious while some are hidden and subtle. The latter are mysteries, wisdom and reasons.
- The level of understanding the texts varies from people to people. Some only understand the apparent while others fathom the deeper meanings.
- In this disparity in comprehension virtue and merit are not due to a mere difference in understanding but this is exclusive to a special level of depth and penetration which is worthy of consideration.
- This special understanding is a bestowal of Allah and is not the result of human effort.
The summary of Quwwat-e-Ijtihadi's nature (from the above mentioned narrations) is that it is an exclusive ability of understanding and deduction by which its possessors discover the deeper, subtle meanings of the source-texts (Nusus) and the mysteries and reasons for the commands pertaining to practice and belief in a convincing manner. Others cannot reach where they have reached.
Page 31 ends.