[Slideshare] fiqh-course (august 2014-batch) -adab-following-madzhab- #5 -(10-sept-2014)

““IINNTTRROODDUUCCTTIIOONN TTOO TTHHEE
SSTTUUDDYY OOFF FFIIQQHH ””
IInntteerrmmeeddiiaattee LLeevveell IIssllaammiicc ccoouurrssee iinn EEnngglliisshh ffoorr AAdduullttss
ccoonndduucctteedd bbyy UUssttaazz ZZhhuullkkeefflleeee HHjj IIssmmaaiill
IINN TTHHEE NNAAMMEE OOFF AALLLLAAHH,,
MMOOSSTT CCOOMMPPAASSSSIIOONNAATTEE,,
MMOOSSTT MMEERRCCIIFFUULL..
All Rights Reserved © Zhulkeflee Hj Ismail (2014))
And say: O Lord! Increase for me my knowledge
UUssiinngg tteexxtt && ccuurrrriiccuulluumm hhee hhaass ddeevveellooppeedd eessppeecciiaallllyy ffoorr
MMuusslliimm ccoonnvveerrttss aanndd yyoouunngg AAdduulltt EEnngglliisshh--ssppeeaakkiinngg MMuusslliimmss..
““TToo sseeeekk kknnoowwlleeddggee iiss oobblliiggaattoorryy uuppoonn eevveerryy MMuusslliimm ((mmaallee && ffeemmaallee))””
UUPPDDAATTEEDD –– 1100 SSeepptteemmbbeerr--22001144
AAUUGGUUSSTT 2001144 -- IINNTTAAKKEE
LLEESSSSOONN ## 55 ––
AADDAABB IINN FFOOLLLLOOWWIINNGG
AA MMAADDZZHHAABB

““O you who have attained to faith! Pay heed uunnttoo AAllllaahh,, aanndd ppaayy
hheeeedd uunnttoo tthhee MMeesssseennggeerr aanndd uunnttoo tthhoossee ffrroomm aammoonngg yyoouu wwhhoo hhaavvee
bbeeeenn eennttrruusstteedd wwiitthh aauutthhoorriittyy ((UULLIILL--AAMMRRII--MMIINN--KKUUMM));;””..
((QQuurr’’aann:: AAnn--NNiissaa’’:: 44:: 5599))
All Rights Reserved© Zhulkeflee Hj Ismail (2014)

““... ... Ask from those who possess tthhee MMeessssaaggee ((aazz--ZZiikkrr ::
tthhee rreemmeemmbbrraannccee)) iinn mmaatttteerrss wwhhiicchh yyoouu ddoo nnoott kknnooww..““
((QQuurr’’aann:: aall--NNaahhlluu:: 1166:: 4433))

““WWiitthh aallll tthhiiss,, iitt iiss nnoott ddeessiirraabbllee tthhaatt aallll ooff tthhee bbeelliieevveerrss ttaakkee
tthhee ffiieelldd [[iinn ttiimmee ooff wwaarr]].. FFrroomm wwiitthhiinn eevveerryy ggrroouupp iinn tthheeiirr
mmiiddsstt,, ssoommee sshhaallll rreeffrraaiinn ffrroomm ggooiinngg ffoorrtthh ttoo wwaarr,, aanndd sshhaallll
ddeevvoottee tthheemmsseellvveess [[iinnsstteeaadd]] ttoo aaccqquuiirriinngg aa ddeeeeppeerr
kknnoowwlleeddggee ooff tthhee FFaaiitthh ((LLIIYYAA--TTAAFFAAQQ--QQAAHHUU--FFIIDD--DDEEEENN)).. aanndd
[[tthhuuss bbee aabbllee ttoo]] tteeaacchh tthheeiirr hhoommee--ccoommiinngg bbrreetthhrreenn,, ssoo tthhaatt
tthheessee [[ttoooo]] mmiigghhtt gguuaarrdd tthheemmsseellvveess aaggaaiinnsstt eevviill..””
((QQuurr’’aann:: TTaauubbaahh:: 99:: 112222))

““Allah will raise up, to (suitable) ranks ((aanndd ddeeggrreeeess)),, tthhoossee
ooff yyoouu wwhhoo bbeelliieevvee aanndd wwhhoo hhaavvee bbeeeenn ggrraanntteedd KKnnoowwlleeddggee ::
aanndd AAllllaahh iiss wweellll--aaccqquuaaiinntteedd wwiitthh aallll tthhaatt yyee ddoo..““
((QQuurr’’aann:: MMuujjaaddiillaahh:: 5588:: 1111))

““((HHoonnoouurr)) MMyy ssuucccceessssoorrss,, mmaayy AAllllaahh ss..ww..tt.. bbee MMeerrcciiffuull ttoowwaarrddss
tthheemm!!..”” HHee wwaass aasskkeedd:: ““WWhhoo aarree yyoouurr ssuucccceessssoorrss OO MMeesssseennggeerr
ooff AAllllaahh??”” AAnndd hhee ssaaiidd:: ““TThheeyy aarree tthhoossee wwhhoo rreevviivvee mmyy SSuunnnnaahh
aanndd tteeaacchh tthheemm ttoo tthhee sseerrvvaannttss ooff AAllllaahh..””
((HHaaddiitthh ooff tthhee PPrroopphheett ss..aa..ww..))

““(‘(‘Ali ibn Abi Talib r.a. said) “I asked: ‘O Messenger ooff AAllllaahh!! ((WWhhaatt aarree
wwee ttoo ddoo wwhheenn)) mmaatttteerrss ccoommee bbeeffoorree uuss wwhheerreewwiitthh tthheerree iiss nnoo
((eexxpplliicciitt)) iinnddiiccaattiioonn rreeggaarrddiinngg tthheemm iinn tthhee QQuurr’’aann nnoorr iinn tthhee SSuunnnnaahh
ffrroomm yyoouu rreeggaarrddiinngg tthheemm ((rreeggaarrddiinngg iittss rruulliinngg))??’’
((TThhee PPrroopphheett ss..aa..ww..)) hhee ssaaiidd:: ““YYoouu aarree ttoo ggaatthheerr ttooggeetthheerr tthhee lleeaarrnneedd
((‘‘uullaammaa)) aammoonnggsstt tthheemm”” –– oorr hhee mmaayy hhaavvee ssaaiidd ““TThhee wwoorrsshhiippppeerrss
((‘‘aabbiiddeeeenn )) ffrroomm aammoonnggsstt tthhee BBeelliieevveerrss”” –– ““CCoonnvveennee wwiitthh tthheemm sshhuurraa
((mmuuttuuaall ccoonnssuullttaattiioonnss ttoo ddeerriivvee aa ccoolllleeccttiivvee ddeecciissiioonn)) iinn rreeggaarrdd ttoo
rreelliiggiioouuss rruulliinnggss.. DDoo nnoott ddeecciiddee bbaasseedd uuppoonn ((iiddeeaa oorr kknnoowwlleeddggee ooff)) oonnllyy
oonnee ((ssiinngguullaarr)) ppeerrssoonn’’ss tthhoouugghhtt..””
((HHaaddiitthh rreeppoorrtteedd bbyy IIbbnnuu AAbbddiill BBaarrrr))

““AAnndd wwhhooeevveerr ((YYUU--SSHHAAAA--QQIIQQ)) ooppppoosseess tthhee MMeesssseennggeerr aafftteerr
gguuiiddaannccee hhaass bbeeccoommee cclleeaarr ttoo hhiimm aanndd ffoolllloowwss ootthheerr tthhaann
tthhee wwaayy ooff tthhee bbeelliieevveerrss -- WWee wwiillll ggiivvee hhiimm wwhhaatt hhee hhaass
ttaakkeenn aanndd ddrriivvee hhiimm iinnttoo HHeellll,, aanndd eevviill iitt iiss aass aa
ddeessttiinnaattiioonn..””

““Thus have We made of you an UUmmmmaahh jjuussttllyy bbaallaanncceedd
tthhaatt yyee mmiigghhtt bbee wwiittnneesssseess oovveerr tthhee nnaattiioonnss aanndd tthhee
MMeesssseennggeerr aa wwiittnneessss oovveerr yyoouurrsseellvveess..””
((QQuurr’’aann:: BBaaqqaarraahh:: 22:: 114433))

““My ummah (community) wwiillll nneevveerr aaggrreeee
uuppoonn mmaatttteerrss wwhhiicchh aarree eerrrroonneeoouuss””
((HHaaddiitthh rreeppoorrtteedd bbyy TTiirrmmiiddzzii,, AAbbuu DDaawwuudd,, IIbbnn MMaajjaahh && DDaarruuqquuttnnii))

"Verily Allah does not remove knowledge ffrroomm tthhee ((hheeaarrttss ooff
tthhee)) ppeeooppllee,, rraatthheerr hhee ttaakkeess aawwaayy kknnoowwlleeddggee bbyy ttaakkiinngg aawwaayy
iittss ppeeooppllee ((tthhee ttrruuee sscchhoollaarrss –– ‘‘UULLAAMMAA)),, uunnttiill tthheerree aarree nnoo mmoorree
sscchhoollaarrss,, tthhee ppeeooppllee tthheenn ttaakkee lleeaaddeerrss tthhaatt aarree iiggnnoorraanntt,, aanndd
wwhheenn tthheeyy aarree aasskkeedd,, aanndd ggiivvee ffaattwwaass –– rreelliiggiioouuss rruulliinnggss,, ((tthheeyy
ggiivvee)) wwiitthhoouutt kknnoowwlleeddggee,, ssoo tthheeyy mmiissgguuiiddee aanndd aarree mmiissgguuiiddeedd..““
((HHaaddiitthh rreeppoorrtteedd bbyy AAsshhaaaabb aass--SSuunnnnaann ffrroomm IIbbnnuu ‘‘UUmmaarr rr..aa..))

““WWhheenn aa ttrruusstt ((AAMMAANNAAHH))iiss nneegglleecctteedd,,
tthheenn wwaaiitt ffoorr tthhee ttiimmee ((ooff iittss ddeessttrruuccttiioonn))..””
SSoommeebbooddyy aasskk::
‘‘HHooww sshhaallll tthhiiss bbee nneegglleecctteedd OO MMeesssseennggeerr ooff AAllllaahh??’’
HHee tthhee rreepplliieedd:: ““WWhheenn aa mmaatttteerr ((aaffffaaiirr)) iiss ggiivveenn oovveerr,,
nnoott ttoo iittss rriigghhttffuull ((lleeggiittiimmaattee)) ppeerrssoonn ((AAHHLLIIHHAA)),,
tthheenn wwaaiitt ffoorr iittss ttiimmee ((ooff ddeessttrruuccttiioonn))..””
((HHaaddiitthh rreeppoorrtteedd bbyy BBuukkhhaarryy))

““If ye differ in anything aammoonngg yyoouurrsseellvveess,, rreeffeerr iitt ttoo AAllllaahh aanndd
HHiiss MMeesssseennggeerr ** iiff yyee ddoo bbeelliieevvee iinn AAllllaahh aanndd tthhee LLaasstt DDaayy:: tthhaatt
iiss bbeesstt,, aanndd mmoosstt ssuuiittaabbllee ffoorr ffiinnaall ddeetteerrmmiinnaattiioonn..””

IIMMPPOORRTTAANNTT CCLLAARRIIFFIICCAATTIIOONN
** TThhiiss ,, ((rreeffeerr iitt ttoo AAllllaahh aanndd HHiiss MMeesssseennggeerr **)) iiss aaccttuuaallllyy aaddddrreesssseedd
ssppeecciiffiiccaallllyy ttoo tthhee IIssllaammiicc sscchhoollaarrss aanndd jjuurriissttss ((mmuujjttaahhiidd)),, wwhhoo aarree
ccoommppeetteenntt ttoo rreeffeerr bbaacckk ttoo tthheessee ttwwoo pprriimmaarryy ssoouurrcceess –– nnoott jjuusstt
aannyy oonnee aass wwhhaatt cceerrttaaiinn ggrroouupp mmaayy sseeeemm ttoo tthhiinnkk..
 TThhee ggeenneerraall MMuusslliimmss mmuusstt rreellyy uuppoonn tthhoossee jjuurriissttss aanndd sscchhoollaarrss
((mmuujjttaahhiidd ooff aa mmaaddzzhhaabb)) ddeecciissiioonnss bbyy TTaaqqlliidd..
 DDiiffffeerreenncceess ooff ooppiinniioonnss aammoonnggsstt mmaaddzzaaaahhiibb tteerrmmeedd
““kkhhiillaaffiiyyyyaahh ”” aarree ttoo bbee rreessppeecctteedd wwiitthh AAddaabb wwhhiicchh iiss eexxppeecctteedd ooff
MMuusslliimm ssttuuddeennttss ttoowwaarrddss aallll oouurr IIssllaammiicc tteeaacchheerrss aanndd sscchhoollaarrss
((uullaammaa’’..))

From “Qa-la-da” – to adorn with a necklace;
to entrust authority to someone; to follow, imitate, etc.

 In Islamic legal theory, tthhee sscchhoollaarrss ddeeffiinnee ““TTAAQQLLIIDD”” aass ::
““AAcccceeppttiinngg tthhee vviieeww ooff ssoommeeoonnee ((wwhhoo iiss aa qquuaalliiffiieedd jjuurriisstt –– tteerrmmeedd ::
FFAAQQIIHH // MMUUJJTTAAHHIIDD)) wwiitthhoouutt aa pprrooooff””
((qqaabbuuuu--lluu qqaaww--lliill--gghhaayyrr mmiinn gghhaayy--rrii --HHuujjjjaahh))..””11
1 – Imam al-Ghazalie r.h.m. Al-Mustasfå min ‘Ilm al-Usul
(Cairo: Maktabah al-Tijariyyah, 1356), 2:387.

 Those who are not qualified sscchhoollaarrss ((tteerrmmeedd ‘‘FFAAQQIIHH’’ -- oonnee
wwhhoo aarree ccoommppeetteenntt ttoo ddoo ““IIJJTTIIHHAADD ““ aallssoo ccaalllleedd
““MMUUJJTTAAHHIIDD””)) ,, aarree tthhee oorrddiinnaarryy MMuusslliimm ((ssttiillll tteecchhnniiccaallllyy
rreeggaarrddeedd aass aa ““MMUUQQOOLLLLIIDD”” )) ,, iitt iiss oobblliiggaattoorryy ttoo ““TTAAQQLLIIDD”” ttoo
ooppiinniioonnss ooff aa MMUUJJTTAAHHIIDD..

From “Ja-ha-da” – to strive; effort;
exertion, endeavour, labour, etc.

 IInn IIssllaammiicc lleeggaall tthheeoorryy,, sscchhoollaassttiicc mmeetthhoodd rreeffeerrrreedd ttoo aass ““IIJJTTIIHHAADD””
mmeeaannss ssiimmppllyy,, ‘‘eexxeerrttiioonn’’,,
 RReelliiggiioouussllyy ssppeeaakkiinngg,, iitt rreeffeerrss ttoo aa ccoommppeetteenntt jjuurriisstt ((FFAAQQIIHH))
““eexxppeennddiinngg eevveerryy ppoossssiibbllee eeffffoorrtt ttoo eexxaammiinnee”” tthhee tteexxttuuaall eevviiddeenncceess,,
ssoo aass ttoo aarrrriivvee aatt aa rruulliinngg ooff tthhee SSaaccrreedd LLaaww..

 TThhee ppooiinntt hheerree iiss tthhaatt ““IIJJTTIIHHAADD iiss nnoott jjuusstt oonnee ooff sscchhoollaarrllyy
eexxeerrttiioonn,, bbuutt ooff eexxhhaauussttiioonn..”” FFaatthhoommiinngg tthhee iinntteenntt ooff tthhee
LLaawwggiivveerr,, aanndd iinnffeerrrriinngg nneeww rruulliinnggss ffrroomm tthhee pprriimmaarryy ssoouurrcceess
eexxtteennssiivveellyy -- ssoo aass ttoo rreeaacchh aa ssoouunndd lleeggaall ccoonncclluussiioonn -- iiss iinnddeeeedd aa
mmoosstt aarrdduuoouuss aanndd ddeemmaannddiinngg ttaasskk nnoott ffoorr jjuusstt aannyy oorr eevveerryyoonnee..

 IInn IIssllaammiicc lleeggaall tthheeoorryy,, ssuucchh aa sscchhoollaarr iiss ccaalllleedd ““MMUUJJTTAAHHIIDD””
–– aanndd hhaass mmaannyy lleevveellss,, tthhoossee ooff tthhee hhiigghheesstt ccaatteeggoorryy,, wwhhoossee
jjuurriissttiicc mmeetthhooddss aanndd ddeecciissiioonnss aarree wwiiddeellyy ffoolllloowweedd tteerrmmeedd ––
““MMUUJJTTAAHHIIDD MMUUTTLLAAQQ ”” –– bbeeccaammee aass aa sscchhooooll ooff jjuurriisspprruuddeennccee
ccaalllleedd ““MMAADDZZHHAABB”” oorr ““MMAADDZZAAAAHHIIBB””((pplluurraall))..

 TThhee wweellll--kknnoowwnn MMAADDZZAAAAHHIIBB tthhaatt ssuurrvviivveedd aarree ::
[[11]] JJAA’’FFAARRII –– IImmaamm JJaa’’ffaarr iibbnn MMuuhhaammmmaadd aass--SSooddiiqq
[[22]] HHAANNAAFFII –– IImmaamm AAbbuu HHaanniiffaahh NNuu’’mmaann iibbnn TTssaabbiitt
[[33]] MMAALLIIKKII –– IImmaamm MMaalliikk bbiinn AAnnaass
[[44]] SSHHAAFFII--’’IIEE –– IImmaamm MMuuhhaammmmaadd IIddrriiss aass--SShhaaffii--’’iiee
[[55]] HHAANNBBAALLII –– IImmaamm AAhhmmaadd bbiinn HHaannbbaall

 IImmaamm aall--QQuurrttuubbii rrhhmm.. ssaayyss:: ““NNoo ddiiffffeerreennccee eexxiissttss aammoonngg tthhee
sscchhoollaarrss tthhaatt,, tthhee llaayymmeenn aarree ttoo ppeerrffoorrmm ttaaqqlliidd ooff tthheeiirr sscchhoollaarrss
((MMUUJJJJTTAAHHIIDD))..”” **
 IIbbnn QQuuddaammaahh eexxpplliicciittllyy ssttaatteess:: ““AAss ffaarr aass ttaaqqlliidd iinn tthhee ddeettaaiillss ooff
tthhee SSaaccrreedd LLaaww ((FFUURRUU‘‘)) iiss ccoonncceerrnneedd,, iitt iiss aalllloowweedd bbyy ccoonnsseennssuuss
((IIJJMMAA’’))..””++
* Al-Jami‘ li Ahkam al-Qur’an (Beirut: Dar al-Kutub al-‘Ilmiyyah),
+ Al-Rawdatu’l-Nazir wa Jannat al-Manazir (Riyadh: Maktabah al-Rushd),

 CCoonntteemmppoorraarryy sscchhoollaarr,, IImmaamm aall--SShhaannqqiittii rrhhmm..wwrroottee::
““TThhee pprreessccrriibbeedd ttaaqqlliidd,, wwhhiicchh nnoonnee ooff tthhee MMuusslliimmss ccoonntteesstt,, iiss tthhee
llaayymmaann’’ss ppeerrffoorrmmiinngg ttaaqqlliidd ooff aa sscchhoollaarr qquuaalliiffiieedd ttoo iissssuuee ffaattwwaa oonn
vvaarriioouuss mmaatttteerrss.. TThhiiss ttyyppee ooff ttaaqqlliidd wwaass iinn vvoogguuee dduurriinngg tthhee ttiimmee ooff tthhee
PPrroopphheett,, ppeeaaccee bbee uuppoonn hhiimm,, aanndd tthheerree wwaass nnoo ccoonntteennttiioonn aabboouutt iitt.. TThhee
llaayymmaann aasskkeedd wwhhoossooeevveerr hhee wwiisshheedd ffrroomm tthhee CCoommppaanniioonnss ooff tthhee
PPrroopphheett,, mmaayy AAllllaahh bbee pplleeaasseedd wwiitthh tthheemm,, aabboouutt tthhee rruulliinngg ffoorr aa ggiivveenn
ccaassee.. WWhheenneevveerr aa ffaattwwaa wwaass ggiivveenn,, hhee ssiimmppllyy ccoommpplliieedd wwiitthh iitt..”” **
* Adwa’ al-Bayån, 7:318

“What are the requirement and necessary
qualification for a Mujtahid ?”

IIJJTTIIHHAADD
– literally means “an effort or an exercise to arrive at
one’s own judgement” – technically it is used in regards
to “the exertion by a (MUJTAHID) qualified Islamic scholar
in (ISTINBAT) extracting legal rulings from the primary
sources.”

RREEQQUUIIRREEMMEENNTT
 Knowledgeable about the religion of Islam, the Sunnah (Ways or
traditions of the Prophet s.a.a.w.), Fiqh (Jurisprudence) and Usul-al-
Fiqh (Principles of Jurisprudence) especially:
[A] He must be so very well versed in the study of Qur’an, that he
must know its sciences, the reason why and when the verses and
chapters of the Qur’an were revealed (ASBAA-BUN-NUZUL), the
eloquence, the commentaries etc.;

[B] He must be well versed in the study of the traditions of the
Prophet Muhammad s.a.a.w. That is, he must know the
distinction between authentic Hadith from the spurious and the
various other technical categories of Ahadith – viz. Mutawwatir,
Shahih, Hasan, Dho’if, Maudhu’ etc.;

[C] He must know the principles of IJMA’ (scholarly consensus)
very well;
[D] He must know the injunctions of QIYAS (jurisdistic analogy).

OOTTHHEERR IIMMPPOORRTTAANNTT CCRRIITTEERRIIAA
Apart from his qualification, he must posses good Islamic character
apart from academic excellence. Among the moral qualities are:
 (a) He must be a good Muslim. That he must not be a nominal
Muslim; rather, must be a practising one.

 (b) He must be very pious and law-abiding to all the injunctions of
the Holy Qur’an.

 (c) He must not be influenced by any heretical influences.

 (d) He must be just, reliable, trustworthy and pure from iniquitous
practices.

AALL--MMUUJJTTAAHHIIDD FFII -- AALL--SSHHAARRII--’’AAHH
–– TThheessee wweerree tthhoossee wwhhoo ddiidd iijjttiihhaadd iinn tthhee mmaatttteerr ooff SShhaarrii’’aahh
aammoonnggsstt tthhee ccoommppaanniioonnss ooff tthhee PPrroopphheett ttiillll tthhee tthhiirrdd cceennttuurryy
ooff IIssllaamm..
(reference from “Shariah: The Islamic Law” by Abdur Rahman I. Doi)

AALL--MMUUJJTTAAHHIIDD FFII -- AALL--MMAADDZZHHAABB
–– tthheessee aarree tthhoossee wwhhoo ddiidd iijjttiihhaadd aafftteerr tthhee ccoommppaanniioonn ((SSaahhaabbii)) eerraa
aanndd llaatteerr ffoouunndd sscchhoooollss ooff jjuurriisspprruuddeennccee.. TThheerree aarree ttooddaayy 55 mmaaiinn
ssuurrvviivviinngg sscchhoooollss ooff JJuurriisspprruuddeennccee,, vviizz.. JJaa’’ffaarrii,, MMaalliikkii,, HHaannaaffii,,
SShhaaffii’’iiee aanndd HHaannbbaallii

AALL--MMUUJJTTAAHHIIDD FFII -- AALL--MMAASSAAAA--IILL
–– tthheessee aarree tthhoossee wwhhoo ffoollllooww tthheemm ((mmuujjttaahhiidd ffii--aall--MMaaddzzhhaabb ) ii..ee.. tthhee
pprreesseenntt ddaayy mmuujjttaahhiidduunn wwhhoo ggiivvee FFaattwwaa ((oorr JJuurriissttiicc ooppiinniioonnss) oonn
rreelliiggiioouuss mmaatttteerrss wwhheenn rreeqquuiirreedd..

AALL--QQUURR’’AANN The Revealed Book
AASS--SSUUNNNNAAHH The Way of the Prophet
IIJJMMAA’’ Consensus
QQIIYYAASS Analogous deduction
 Generally, these four are known by many Muslims as the sources by which
Islamic rulings are derived. The primary sources being “Kitabullah wa Sunnati
Rosuulihi”.
 What follows are (secondary) generally falls under the method termed
“ijtihad” that has many approaches, of priority is “ijma” and “Qiyas ”. Yet,
there are more ....

IIssttiiddllaall aanndd IIssttiisshhaabb
ddeedduuccttiioonn bbyy llooggiicc aanndd rreeaassoonniinngg;; aanndd rreellyyiinngg oonn pprreessuummppttiioonn;;
ccoonnttiinnuuaattiioonn ooff aa rruullee ffoorr aa cceerrttaaiinn ssiittuuaattiioonn iinn aa cciirrccuummssttaannccee
wwhheerree iitt iiss nnoott kknnoowwnn wwhheetthheerr oorr nnoott tthhee oorriiggiinnaall ssiittuuaattiioonn ssttiillll
eexxiissttss
Rosuulihi”.
there are more ....

IIssttiihhssaann
preference
MMaassllaahhaahh aall--mmuurrssaallaahh
for public interest
Rosuulihi”.
there are more ....

aall--‘‘UUrrff
Customs or norms
SSaadddd--uuzz--zzaarraa--’’ii
“closing the door of mischief”
Rosuulihi”.
there are more ....

‘‘AAmmaall aahhll--aall--mmaaddiinnaahh
“practices of the people of Madinah”
AAsshh--sshhaarr’’uu mmaannqqaabbllaannaa
the path traversed by those before us – i.e. the jurists (mujtahidun)
Rosuulihi”.
there are more ....

‘‘MMaaddzzhhaabb SSaahhaaaabbiiyy
opinions of Companions of the Prophet
Rosuulihi”.
there are more ....

“The learned and wise among Muslims must use constant vigilance in
detecting erroneous usage in language which impinges upon semantic
change in major key elements and creates general confusion and error in
the understanding of Islam and of its worldview.”
Prof. Syed Muhammad Naquib Al-Attas

SSoommee ppeeooppllee ccaarreelleessssllyy aarrgguueess::
 ““TTaaqqlliidd iiss hhaarraamm ((ffoorrbbiiddddeenn))””
 ““FFoolllloowwiinngg MMaaddzzhhaabb iiss BBiidd’’aahh ((iinnnnoovvaattiioonn)) !! ””
 ““II wwaanntt ttoo ffoollllooww oonnllyy tthhee MMaaddzzhhaabb ooff tthhee PPrroopphheett ss..aa..ww.. !! ””
 ““DDoonn’’tt ffoollllooww MMaaddzzhhaabb,, wwee mmuusstt aallll ffoollllooww oonnllyy tthhee QQuurr’’aann
aanndd SSuunnnnaahh !! ””
 ““TThheerree iiss nnoo pprriieesstthhoooodd iinn IIssllaamm,, ssoo wwhhyy mmuusstt wwee oobbeeyy tthhee
‘‘uullaammaa’’.. AAfftteerr aallll eeaacchh oonnee ooff uuss ccaann nnooww eeaassiillyy aacccceessss tthhee
QQuurr’’aann aanndd AAhhaaddiitthh !! ”” eettcc..
AAllllooww mmee ttoo rreessppoonndd aanndd ccllaarriiffyy....

““IIss TTaaqqlliidd hhaarraamm ((ffoorrbbiiddddeenn))”” ?? #1
 TTaaqqlliidd iiss iinn ffaacctt ““wwaajjiibb”” ((oobblliiggaattoorryy)) ffoorr eevveerryy MMuusslliimm wwhhoo aarree nnoonn--
MMuujjttaahhiidd..
 TThhiiss hhaass bbeeeenn tthhee ccoonnsseennssuuss ((iijjmmaa’’ )) ooff IIssllaammiicc sscchhoollaarrss ssiinnccee tthhee
PPrroopphheett’’ss ttiimmee –– ttoo ffoollllooww tthhoossee wwhhoo aarree tthhee lleeaarrnneedd,, aanndd tthhee QQuurr’’aanniicc
bbaassiiss aarree mmaannyy vviizz::

MMuujjttaahhiidd..
““aasskk ooff tthhoossee wwhhoo ppoosssseessss tthhee MMeessssaaggee,,
iinn mmaatttteerrss wwhhiicchh yyoouu ddoo nnoott kknnooww..””
((QQuurr’’aann:: AAnn--NNaahhlluu:: 116::4433))

MMuujjttaahhiidd..
““AAllllaahh wwiillll rraaiissee uupp,, ttoo ((ssuuiittaabbllee)) rraannkkss ((aanndd ddeeggrreeeess)),, tthhoossee ooff
yyoouu wwhhoo bbeelliieevvee aanndd wwhhoo hhaavvee bbeeeenn ggrraanntteedd KKnnoowwlleeddggee””
((QQuurr’’aann:: MMuujjaaddiillaahh:: 5588:: 1111))

MMuujjttaahhiidd..
““OO yyee wwhhoo bbeelliieevvee!! OObbeeyy AAllllaahh aanndd oobbeeyy tthhee MMeesssseennggeerr
aanndd tthhoossee cchhaarrggeedd wwiitthh aauutthhoorriittyy aammoonngg yyoouu””

 Study iinn tthhee lliivveess ooff tthhee KKhhuullaaffaa’’ RRaasshhiidduunn,, IIbbnn MMaass’’uudd,, MMuu’’aaddzz,, IIbbnn
‘‘AAbbbbaass,, IIbbnn ‘‘UUmmaarr,, AA’’iisshhaahh,, UUmmmm SSaallaammaahh,, eettcc.. sshhooww tthhaatt tthheeyy nnoott oonnllyy
ccoonnvveeyy AAhhaaddiitthh,, bbuutt aallssoo ggiivvee ““iiffttaahh”” rreelliiggiioouuss rruulliinnggss oonn cceerrttaaiinn
mmaatttteerrss..
 TThhiiss iiss wwhheerree MMaaddzzhhaabb hhaass iittss bbeeggiinnnniinnggss –– ii..ee.. dduurriinngg tthhee PPrroopphheett’’ss
ttiimmee –– ““MMaaddzzhhaabb SSaahhaabbyy”” ((jjuurriissttiicc ooppiinniioonnss ooff tthhee CCoommppaanniioonnss)).. AAnndd
tthhee PPrroopphheett ss..aa..ww.. kknneeww aanndd eevveenn ssaannccttiioonneedd tthhiiss pprraaccttiiccee..

 Some scholars advocate “it-tiba’ “ i.e. “following ” by also
understanding the basis (dalil) for a decision. This is to prevent
laziness and cult-like blind adherence (ta’assub) merely to
personalities and charisma.
 Howbeit, this “it-tiba’ “ is still regarded as “Taqlid ” because the
person (muttabi’) still has to rely upon whatever the scholars have
presented, for he (who obviously is not mujtahid) has no competency
to adequately assess the basis from its sources independently.

 His knowing of the basis is not compulsory, but only encouraged as a
learning process i.e. as encouragement to aspire to upgrade himself
towards becoming knowledgeable of the Deen; as well as for him to
appreciate and learn the methodology.
 It is only in matters of AQEEDAH (Belief) or in matters that outwardly
opposes known principles and teachings of Islam, that “Taqlid “ (in the
sense of following blindly) is Haram (forbidden) i.e. for those who can
think and can verify.

 Some erroneously assumed that this reliance upon the authority whose
competency can be generally ascertained to be forbidden, while they
conveniently forget that this itself is in fact complying to Allah’s
commandment:
““...... AAsskk ffrroomm tthhoossee wwhhoo ppoosssseessss tthhee MMeessssaaggee ((aazz--ZZiikkrr :: tthhee
rreemmeemmbbrraannccee)) iinn mmaatttteerrss wwhhiicchh yyoouu ddoo nnoott kknnooww..““
WWaaAAllllaaaahhuu aa’’llaamm ((QQuurr’’aann:: aall--NNaahhlluu:: 116:: 4433))

““IIss ffoolllloowwiinngg MMaaddzzhhaabb aa BBiidd’’aahh ((iinnnnoovvaattiioonn)) ?? ”” # 2
 If by “Bid’ah “ we mean strictly to refer to any “ innovation” i.e.
“something which has not been done by the Prophet s.a.a.w. himself ” -
then yes, of course it is “Bid’ah “.
 This was because there was no necessity for the Prophet s.a.a.w. to be
following any one else’s opinion on religious matter.

 Yet, amongst the Companions of the Prophet, there are those whom he
specifically pointed out to be referred by others, because these were
acknowledged by him as competent scholars and teachers in the
Prophet’s absence.
 So if by “madzhab “ we mean “school of thoughts in matters of juristic,
Qur’anic interpretations”, then this is clearly already advocated by the
Prophet s.a.w. himself during his life-time.

 So, if some practices occur which is known to the Prophet s.a.w. and
he consented (by not forbidding it) then, technically it is to be
regarded as a Sunnah (Taqririyya).
 So, here in fact is the argument supports that following “madzhab ” is
not a “Bid’ah ” but rather is actually a “Sunnah ” . It baffles us that
this point has be avoided or ignored by the so-called ‘advocates’
calling for the returning to the “Qur’an and As-Sunnah” who callously
ruled that “following a Madzhab is “Bid’ah”?!

 As to the concern of varieties of views amongst the Madzaahib, yes,
there were already “ikhtilaaf ” (differences) in the opinions even
among the companions themselves, although few, but it was wisely
tolerated by the Prophet s.a.w. himself. We should take the lesson
that, the Prophet’s toleration was in fact to teach us how we are
supposed to regard differences of opinions with Adab, amongst the
learned.
 These differences are even regarded as a mercy.
WaAllaahu a’lam.

““WWhhyy mmuusstt wwee ffoollllooww MMaaddzzhhaabb wwhheenn wwee ccaann ggoo
ttoo tthhee QQuurr’’aann aanndd AAhhaaddiitthh oouurrsseellvveess ?? ””
 Although the slogan “Let’s go back to Al-Qur’an and As-Sunnah” may
be correct and in vogue, yet it is a general statement which must be
read with a caveat – i.e. “only for those knowledgeable and who truly
are competent to do so” – which therefore is not a licence for just
everyone.
 The general Muslims are required to refer to Islamic jurists and
scholars whose opinions, explicitly or implicitly as a rule, must be
founded upon the Qur’an and As-Sunnah.
# 3

 So the obvious response to the above is crucially with a question –
“Are you a ‘Mujtahid’? “
 The claim of one’s ability to “going back to Al-Qur’an and Ahadith”
must first be ascertained and verified . Without which one still has to
rely upon those who can.
 And all “Madzaahib” are in fact a body or collegiate of competent
Islamic scholars whose task are to refer matters to the Qur’an and As-
Sunnah.
# 3

 Today those whose advocacy is : “We do not follow any Madzhab”
are spewing a contradiction because they are in fact setting up a new
“Madzhab” i.e. technically it is still “a madzhab of those who reject
traditional Madzhab”, except that they may not even be learned
themselves.
 Thus, it is a misguidance of the misguided. May Allah safeguard us all
from every kinds of misguidance.
WaAllaahu a’lam.
# 3

““WWoouulldd nnoott ffoolllloowwiinngg MMaaddzzhhaabb aa ffoorrmm ooff sseeccttaarriiaanniissmm
lliikkee tthhee ddeennoommiinnaattiioonnss ooff tthhee CChhrriissttiiaann cchhuurrcchheess ?? ””
 No! Madzaahib in Islam is not the same as ‘denomination’ or
‘sects’ as in Christianity because:
[1] Muslim scholars of every Madzhab adhere to similar principles –
Al-Qur’an, As-Sunnah, Ijma’, Qiyas, etc. – they differ only in some
few secondary matters of interpretations, but are generally in
agreement in most fundamental issues.
# 4

 No! Madzaahib in Islam is not the same as ‘denomination’ or ‘sects’
as in Christianity because:
[2] Whereas in Christianity, ‘denominations’ amongst them differ in
regard to fundamentals and primary sources viz. the Bible, their
dogmas, their rites , etc.
# 4

 No! Madzaahib in Islam is not the same as ‘denomination’ or ‘sects’
as in Christianity because:
[3] All Muslims are to aspire to become ‘Ulama (scholars) to some
# 4
degree, and they can re-check whatever opinions with other scholars
- whereas in Christianity, most of their Church cleric has almost an
exclusive authority, and are unquestionably followed by the ordinary
congregation.
WWaaAAllllaaaahhuu aa’’llaamm

““MMuusstt wwee ffoollllooww oonnllyy oonnee MMaaddzzhhaabb?? CCaann wwee nnoott mmoovvee
ttoo tthhee ooppiinniioonn ooff ootthheerr MMaaddzzaaaahhiibb ??””
 Everyone should begin following only one Madzhab first.
It is not only following the final juristic decision, but also to learn the
principles, methods and approaches to its juristic interpretation.
# 5

 Because, there are differences in the methodological preferences used
between Madzaahib – viz. what is stressed strictly (‘azeemah); what
can be given dispensation (rukhshah); etc. therefore, changing or
mixing opinions of Madzaahib before knowing each of the basis, is
forbidden as it can lead to confusion for novice.
 This is to prevent ‘hybrid’ opinion which strictly speaking is neither of
this madzhab nor of that – termed ‘talfiq’.
# 5

 However, for those advanced in following a Madzhab, are known to
adopt views or juristic opinions from other Madzaahib after
comparing the basis used, as well as to consider which opinions can
offer the best solution to an issue at hand (but avoiding the error of
‘talfiq’) .
 Yet even so, they do not have to declare, nor is it necessary to regard
themselves to have changed Madzhab.
WaAllaahu a’lam
# 5

MAIN RIVER SOURCE
DDIISSTTRRIIBBUUTTAARRIIEESS

 All distributaries emanate ffrroomm tthhee mmaaiinn rriivveerr ssoouurrccee..
 TThhee nneeaarreerr iitt iiss ttoo tthhee ssoouurrccee,, tthhee ppuurreerr wwiillll bbee tthhee wwaatteerr..
 NNoonnee ooff tthhee ddiissttrriibbuuttaarriieess aalloonnee ccaann ccllaaiimm ttoo rreepprreesseenntt tthhee
eennttiirree mmaaiinn rriivveerr,, yyeett aass lloonngg aass tthheeyy aarree ccoonnnneecctteedd ttoo tthhee
mmaaiinn ssoouurrccee,, tthheeyy aarree aallll ppaarrtt ooff tthhee rriivveerr ssyysstteemm ((nnoo
ddoouubbtt))..

 It may even merge into oonnee aannootthheerr.. OOrr ssoommee mmaayy
ccoommpplleetteellyy ddiissaappppeeaarr ffrroomm tthhee eeaarrtthh’’ss ssuurrffaaccee.. OOrr ppuurree
wwaatteerr ffrroomm tthhee sskkyy mmaayy bbee aaddddeedd ttoo iitt..
 EEaacchh ooff tthheessee ddiissttrriibbuuttaarriieess ccoouulldd aallssoo bbee aaffffeecctteedd bbyy tthhee
ssooiill uuppoonn wwhhiicchh iitt fflloowwss tthhrroouugghh,, oorr iimmppuurriittiieess mmaayy hhaavvee
bbeeeenn tthhrroowwnn iinnttoo tthheemm,, oorr ootthheerr ppoolllluuttaannttss iinnaaddvveerrtteennttllyy
iinnttrroodduucceedd aass wwhheenn iirrrriiggaattiioonn oorr ddaamm hhaavvee ttoo bbee
ccoonnssttrruucctteedd eettcc....

 Thus, the concern is for users of each distributary to be
cautious when drinking from it, lest they may consume
something harmful - although yet one has to still drink from
it - or else die from thirst.

 To deprive anyone from the available water that they
already can access to, with the excuse that it has become
polluted, is foolish; just as long as the stream they are
drinking from still contain the water which is from the main
source. Our concern is only that they should be mindful ,
not to totally forbid them of their distributary they are
upon.

 Similarly foolish is to argue “my distributary is better
than your distributary” when both actually possess
life-sustaining water (H₂O).

 Those who have collected for themselves clean water may
share them with others – but, it would be sheer arrogance
to ‘incite’ common people who have always relied upon
these distributaries for their sustenance, to abandon
benefitting from the abundant flow of these streams, for
the sake of ‘small insignificant cisterns and tanks’ being
offered.

 It is equally foolish, nay irresponsible, to confuse – or
rather to “scare and confound”- the common people
whose need for water does not necessarily require him to
be expert chemists themselves – only for them to heed
whatever advice of the medical experts amongst them as
well as from the “water authority”.
WWaaAAllllaaaahhuu aa’’llaamm..

REMEMBER TTHHIISS IIMMPPOORRTTAANNTT CCOOMMMMAANNDD
““OO yyee wwhhoo bbeelliieevvee!! iiff yyoouu aarree ccoonnsscciioouuss ooff aanndd ffeeaarr AAllllaahh
((TTAAQQWWAA)),, HHee wwiillll ggrraanntt yyoouu aa ccrriitteerriioonn ((FFUURRQQAANN--ttoo jjuuddggee
bbeettwweeeenn rriigghhtt aanndd wwrroonngg)),, rreemmoovvee ffrroomm yyoouu ((aallll)) eevviill ((tthhaatt mmaayy
aafffflliicctt)) yyoouu,, aanndd ffoorrggiivvee yyoouu:: ffoorr AAllllaahh iiss tthhee LLoorrdd ooff ggrraaccee
uunnbboouunnddeedd..””
((QQuurr’’aann:: AAnnffaaaall:: 88:: 2299))

IIMMPPOORRTTAANNTT DDUU’’AA
AALLLLAAAA--HHUUMM--MMAA –– AARRII--NNAALL--HHAAQQ--QQAA -- HHAAQQ--QQAANN
WWAARR-- ZZUUQQ--NNAATT -- TTII--BBAAAA-- ’’AA
WWAA--AARRII--NNAALL –– BBAAAA--TTWWIILLAA –– BBAAAA--TTWWII--LLAAAANN
WWAARR--ZZUUQQ--NNAAJJ –– TTII ––NNAAAA -- BBAAHH
““OO AAllllaahh!! MMaakkee uuss sseeee tthhee TTrruutthh ttoo bbee ttrruuee
aanndd ggrraanntt uuss aabbiilliittyy ttoo ffoollllooww iitt..
AAnndd mmaakkee uuss sseeee FFaallsseehhoooodd ttoo bbee ffaallssee
aanndd ggrraanntt uuss tthhee aabbiilliittyy ttoo rreejjeecctt iitt..””

AAllll wweellccoommee ttoo vviissiitt mmyy wweebb--bblloogg::
hhttttpp::////aann--nnaasseeeehhaahh..bbllooggssppoott..ccoomm//
hhttttpp::////iinnttrroodduuccttiioonnttoottaauuhhiidd..bbllooggssppoott..ccoomm//
hhttttpp::////ooyyoouubbeelliieevveerrss..bbllooggssppoott..ccoomm//
hhttttpp::////aall--aammtthhaaaall..bbllooggssppoott..ccoomm//
hhttttpp::////zzhhuullkkeefflleeee--aarrcchhiivvee..bbllooggssppoott..ccoomm//
hhttttpp::////ccrriitteerriiaaffoorraahhoollyybbooookk--qquurraann..bbllooggssppoott..ccoomm//
hhttttpp::////wwiitthh--tthhee--ttrruutthhffuull..bbllooggssppoott..ccoomm//
hhttttpp ::////mmuuqqaaddddaamm--nnuurruull..bbllooggssppoott..ccoomm//

To love your Prophet s.a.a.w.
To love the Household
of the Prophet s.a.a.w.
Teach them to recite Al-Qur’an.

[Slideshare] fiqh-course (august 2014-batch) -adab-following-madzhab- #5 -(10-sept-2014)

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[Slideshare] fiqh-course (august 2014-batch) -adab-following-madzhab- #5 -(10-sept-2014)