[Slideshare] tafaqqahu-(aug-2015)-lesson-#4-understanding-ummatic-concerns-(17-october-2015)

UNDERSTANDING OF THE DEEN (AL-ISLAM)Intermediate Islamic (FIQH) course in English

Conducted by Ustaz Zhulkeflee Hj Ismail

LESSON # 4 aLESSON # 4 a

Using text & curriculum he has developed especially for Using text & curriculum he has developed especially for Muslim converts and young Adult English-speaking Muslims. Muslim converts and young Adult English-speaking Muslims.

““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”

All Rights Reserved © Zhulkeflee Hj Ismail (2015))

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL.

"O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from

Thy Presence an authority to aid (me)”(Qur’an: Isra’: 17: 80)

BASIC UMMATIC CONCERNBASIC UMMATIC CONCERN

‘ ‘ UKHUWWAH ISLAMIYYAH ’ UKHUWWAH ISLAMIYYAH ’ Understanding current controversies and Understanding current controversies and seeking ways to reconcile contentious hearts. seeking ways to reconcile contentious hearts.

Updated 17 OCTOBER 2015

PARTPART # 2 # 2(Aug-(Aug-20152015))



“Whomsoever that Allah wishes for him goodness, He will

make him a FAQIH (learned) in matters of the

religion(Deen); and for everything there is a pillar, and the

pillar of this religion is AL-FIQH – (the profound

understanding of the Deen); a learned scholar (of the Deen)

is more difficult upon satan than a thousand worshippers.”

((Reported by Bukhary and MuslimReported by Bukhary and Muslim))



““When people leave (set aside) the affairs of their When people leave (set aside) the affairs of their

DEENDEEN – religion, because of their concern in improving – religion, because of their concern in improving

their worldly matters, then Allah will open upon them their worldly matters, then Allah will open upon them

much danger (harm).”much danger (harm).”

((Hadith reported by AhmadHadith reported by Ahmad))

“O YOU who have attained to faith! Do not put yourselves forward

in the presence of [what] Allah and His Messenger [may have

ordained], but remain conscious of (and fear transgressing

against) Allah [TAQWA]: for, verily, Allah is all-hearing, all-

knowing!”

(Qur’an: Hujurat: 49: 1)All Rights Reserved © Zhulkeflee Hj Ismail (2015))


“The best amongst you is the person who

studies the Qur’an and who teaches it (to others)”

(Hadith reported by Bukhary)


#1

“O you who have believed, be conscious of Allah (with TAQWA

- fear of transgression against Him) as He should be feared

and do not die except as Muslims [in submission to Him].”

(Qur’an: Aali ‘Imran: 3: 103)


““Whoever is not concern regarding the affairs of the Muslims, is Whoever is not concern regarding the affairs of the Muslims, is

not from amongst them.”not from amongst them.”

( Hadith reported by Abu Dawud( Hadith reported by Abu Dawud))


#2


“And hold firmly to the rope of Allah all together and do not

become divided.

And remember the favour of Allah upon you - when you

were enemies and He brought your hearts together and you

became, by His favour, brothers.

And you were on the edge of a pit of the Fire, and He saved

you from it.

Thus does Allah make clear to you His verses that you may

be guided.”

(Qur’an: Aali ‘Imran: 3: 104)

#2


#3


#3

“This (UMMATUKUM) community of yours is one

community (UMMATAN WAHIDAH) , and I am your

Lord; so hold Me alone in fear (FAT-TAQUUN). But

people later cut up their religion into bits, each

group rejoicing in what they have. So leave them

immersed in their heedlessness till an appointed

time.”

(Qur’an: Mu’minun: 23: 52-54)



“Whoever parts from obedience, and splits away from the

Jama'ah and dies, then he has died a death of Jahiliyyah.

Whoever rebels against my Ummah, killing good and evil people

alike, and does not try to avoid killing the believers, and does

not pay attention to those who are under a covenant, then he is

not of me. Whoever fights for a cause that is not clear,

advocating tribalism (‘Asobiyyah), getting angry for the sake of

tribalism (‘Asobiyyah), and he is killed, then he has died a death

of Jahiliyyah.”

(Hadith reported by An-Nasa-i)


#4

“And do not be like the ones who became divided (TAFAR-ROQUU)

and differed (WAKH-TA-LAFUU) after the clear proofs had come to

them. And those will have a great punishment (‘AZAA-BUN-’AZEEM).”

(Qur’an: Aali’Imran: 3: 105)


#5

“Surely the believers are none but brothers (IKHWATUN) unto

one another, so (Asw-LIHUU) set things right between your

brothers, and have fear of Allah (TAQWA) that you may be

shown mercy (TURHAMUUN).”

(Qur’an: Hujurat: 49: 10)


#5


#5

“ “ He (Allah) it is Who strengthened you with His help and with He (Allah) it is Who strengthened you with His help and with

the believers and (the believers and (AL-LAFA QULUU-BIHIMAL-LAFA QULUU-BIHIM) joined their hearts. ) joined their hearts.

Had you given away all the riches of the earth you could not Had you given away all the riches of the earth you could not

have joined their hearts, have joined their hearts, but it is Allah Who joined their but it is Allah Who joined their

hearts. Indeed He is All-Mighty. All-Wise.”hearts. Indeed He is All-Mighty. All-Wise.”

((Qur’an: Anfaal: 8: 62-63Qur’an: Anfaal: 8: 62-63))


IMPORTANT RULE


#6

“And who is better in speech than one who invites to

Allah and does righteousness and says, "Indeed, I am of

the Muslims. (IN-NANEE – MINAL- MUS-LI-MEEN)

(Qur’an: Fussilat: 41: 33)


#6

““And not equal are the good deed (And not equal are the good deed (HHASANAHASANAH) and the bad () and the bad (SAI-YI-’AHSAI-YI-’AH). ).

((ID-FA’ – BIL-LA-TI – HI-YA – AID-FA’ – BIL-LA-TI – HI-YA – AHH-SAN-SAN) Repel [evil] by that [deed] which is ) Repel [evil] by that [deed] which is

better; and thereupon the one whom between you and him is better; and thereupon the one whom between you and him is

((‘ADUWWAH‘ADUWWAH) enmity [will become] as though () enmity [will become] as though (WALIY-YUN- HA-MEEMWALIY-YUN- HA-MEEM) he ) he

was a devoted friend .”was a devoted friend .”

((Qur’an: Fussilat: 41: 34Qur’an: Fussilat: 41: 34))


#6

““But none is granted it except those who are patient But none is granted it except those who are patient

((SWSWOBARUUOBARUU), and none is granted it except one having ), and none is granted it except one having

a great portion [of good]."a great portion [of good]."

((Qur’an: Fussilat: 41: 35Qur’an: Fussilat: 41: 35))

““INTRODUCTION TO THE STUDY OF INTRODUCTION TO THE STUDY OF FIQH FIQH ””Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adults

conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj IsmailAll Rights Reserved © Zhulkeflee Hj Ismail (2015))

“ “ikhtilaafikhtilaaf” denotes taking a different position or course ” denotes taking a different position or course

from that of another person either in opinion, utterance, or action. To from that of another person either in opinion, utterance, or action. To

differ or have a different opinion.differ or have a different opinion.

The related word “The related word “khilaafkhilaaf” (discord) - although from the same ” (discord) - although from the same

root as “root as “ikhtilaafikhtilaaf” sometimes used synonymously - mean “” sometimes used synonymously - mean “difference, difference,

disagreement, or even conflictdisagreement, or even conflict” is broader in meaning with implication ” is broader in meaning with implication

of concept of direct opposition; whereas “of concept of direct opposition; whereas “ikhtilafikhtilaf” is to be “” is to be “different different

which does not necessarily imply conflictwhich does not necessarily imply conflict” . ” .



conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail

“Dialectics” (Jadal) implies “carrying out a discussion in a

contentious manner in order to gain the upper hand.” The term ‘jadal’

in the original is used in the sense of "braiding" a rope.

It conveys the sense of stretching and arm-twisting exercised by

disputants while each endeavours to force the other to accept his point

of view.




Sometimes a dispute may become severe and harsh with the Sometimes a dispute may become severe and harsh with the

disputant's only concern being, to get the better of his opponent. disputant's only concern being, to get the better of his opponent.

There is no concern for finding out the truth or for clarifying what is There is no concern for finding out the truth or for clarifying what is

right. This precludes any form of mutual understanding or right. This precludes any form of mutual understanding or

agreement. agreement.

The term “dissension” (The term “dissension” (shiqaaqshiqaaq) may be applied to such a ) may be applied to such a

situation (disunity; a breach in relation, etc.).situation (disunity; a breach in relation, etc.).




The differences or “ikhtilaf ” which occurred among our forebears in

early Muslim history, and which continue to be with us, are part of this

natural manifestation of variety.

Thus as a phenomenon – “ikhtilaf ” could prove to be positive and

extremely beneficial, provided that such differences do not exceed

their limits; and provided they remain within the standard norms of

ethics and proper behaviour – ADAB.




IKHTILAF(holding to deferring views)

MUNAZA-’A (asserting a difference in one’s opinion)

MUJADALAH (disputation - argumentation)

MUFARRAQOH – INSHIQAQ(divisive - enmity)

IF NOT MANAGED WILL GO DOWN THE SLIPPERY SLOPE

IF NOT MANAGED WILL GO DOWN THE SLIPPERY SLOPE







“ “ If Allah had willed, those [generations] succeeding them If Allah had willed, those [generations] succeeding them

would not have fought each other after the clear proofs would not have fought each other after the clear proofs

had come to them. had come to them. But they differed (IBut they differed (IKHKHTALAFUU), TALAFUU), and and

some of them believed and some of them disbelieved. And some of them believed and some of them disbelieved. And

if Allah had willed, they would not have fought each other, if Allah had willed, they would not have fought each other,

but Allah does what He intends.”but Allah does what He intends.”

((Qur’an: Baqarah: 2: 253Qur’an: Baqarah: 2: 253))




““And obey Allah and His Messenger; and And obey Allah and His Messenger; and do not fall into disputes, do not fall into disputes,

lest ye lose heart and your power departlest ye lose heart and your power depart; and be patient and ; and be patient and

persevering: for Allah is with those who patiently persevere.”persevering: for Allah is with those who patiently persevere.”

((Qur’an: Anfal: 8: 46Qur’an: Anfal: 8: 46))




1.1. The Companions (The Companions (AS-HAABIAS-HAABI), may Allah be pleased with them, ), may Allah be pleased with them,

tried as far as possible not to disagree. They did not make much tried as far as possible not to disagree. They did not make much

about marginal issues but treated the matters that posed about marginal issues but treated the matters that posed

controversy in the light of the Prophet's controversy in the light of the Prophet's ملسو هيلع هللا ىلصملسو هيلع هللا ىلص guidance. This guidance. This

manner of dealing with actual situations normally does not leave manner of dealing with actual situations normally does not leave

much room for argumentation, let alone dispute and discord.much room for argumentation, let alone dispute and discord.

2.2. If differences still occurred despite attempts to avoid them, the If differences still occurred despite attempts to avoid them, the

Companions would quickly refer the disputed issue to the Qur'an Companions would quickly refer the disputed issue to the Qur'an

and to the Prophet, and any controversy would be quickly and to the Prophet, and any controversy would be quickly

dispelled.dispelled.




3.3. The Companions reacted with a ready obedience and commitment The Companions reacted with a ready obedience and commitment

to the judgment of the Qur'an and the Prophet and their complete to the judgment of the Qur'an and the Prophet and their complete

and total submission to it.and total submission to it.

4.4. The Prophet The Prophet ملسو هيلع هللا ىلصملسو هيلع هللا ىلص used to point out to his Companions what was used to point out to his Companions what was

right and what was wrong with regards to controversial questions right and what was wrong with regards to controversial questions

open to interpretation. open to interpretation.

5.5. On their part, the Companions had mutual trust, honesty and On their part, the Companions had mutual trust, honesty and

respect in the genuineness of each other's judgments. This approach respect in the genuineness of each other's judgments. This approach

guaranteed the preservation of mutual respect among fellow guaranteed the preservation of mutual respect among fellow

Muslims who differed, and also kept fanaticism and bigotry at bay.Muslims who differed, and also kept fanaticism and bigotry at bay.




6.6. Commitment to God-consciousness (Commitment to God-consciousness (TAQWATAQWA) and avoidance of ) and avoidance of

personal whims (personal whims (HAWAHAWA) made the pursuit of truth alone the ) made the pursuit of truth alone the

goal of those who differed over an issue. It did not matter to goal of those who differed over an issue. It did not matter to

anyone in a discussion whether the truth was voiced by him or anyone in a discussion whether the truth was voiced by him or

by another person.by another person.

7.7. They adhered steadfastly to the Islamic norms of behaviour They adhered steadfastly to the Islamic norms of behaviour

during argumentation (during argumentation (ADAAB-UL-IADAAB-UL-IKHKHTILAFTILAF). They discussed ). They discussed

matters politely and amicably, avoiding the use of vile and matters politely and amicably, avoiding the use of vile and

insulting language. Each was prepared to listen attentively to insulting language. Each was prepared to listen attentively to

the other.the other.




8.8. They eschewed hypocrisy and flattery as far as possible and They eschewed hypocrisy and flattery as far as possible and

exerted every effort to investigate an issue objectively. This exerted every effort to investigate an issue objectively. This

practice, characterized by the seriousness of the argument and practice, characterized by the seriousness of the argument and

respect for the other person, would force the disputant into respect for the other person, would force the disputant into

either accepting the other point of view or advancing a better either accepting the other point of view or advancing a better

opinion.opinion.




““Whosoever engages in any Whosoever engages in any disputation (debate) without disputation (debate) without

(basing his argument with) knowledge(basing his argument with) knowledge, Allah’s anger is , Allah’s anger is

upon him until he leaves it (the disputation).”upon him until he leaves it (the disputation).”

((Hadith quoted by Imam Ibn Hajar in “Az-ZawajirHadith quoted by Imam Ibn Hajar in “Az-Zawajir”)”)




““Three things will afflict (calamity upon) the religion: Three things will afflict (calamity upon) the religion:

Learned scholars Learned scholars who arewho are immoral immoral; ; leadersleaders who are who are

unjustunjust (oppressive); and (oppressive); and those who give religious decree those who give religious decree

(Ijtihad) are (Ijtihad) are ignorantignorant.”.”

((Hadith reported by Ad-Dailamy from Ibn ‘Abbas r.a.)Hadith reported by Ad-Dailamy from Ibn ‘Abbas r.a.)”)”)




“Amongst you, after receiving guidance, you will not go astray except

for those who then enter into debates (merely for argument sake) .”

Then he (Prophet ملسو هيلع هللا ىلصملسو هيلع هللا ىلص recited a verse (Qur’an: Zukhruf: 43: 58):

“They raise not the objection save for argument.

Nay! but they are a contentious folk.”

(Hadith quoted by Imam Ibn Hajar in “Az-Zawajir”)




““Whoever seeks knowledge (intending) to argue with Whoever seeks knowledge (intending) to argue with

the learned (scholars), or to brag with the foolish; the learned (scholars), or to brag with the foolish;

or with it to attract peoples’ attention to himself; or with it to attract peoples’ attention to himself;

Allah will make him to enter the Hell-fire.”Allah will make him to enter the Hell-fire.”

((Hadith also reported by Tirmidzi and Ibn MajahHadith also reported by Tirmidzi and Ibn Majah))






“And the servants of the Most Merciful are those who

walk upon the earth easily, and when the ignorant

address them [harshly], they say [words of] peace,”

(Qur’an: Furqan: 25: 63)

“ “To leave (i.e. to refrain from) responding to the ignorant, To leave (i.e. to refrain from) responding to the ignorant,

is (already itself) a response.”is (already itself) a response.”



“ “For he who seek the Truth, one proof (basis) is sufficient;For he who seek the Truth, one proof (basis) is sufficient;

Whereas to a contentious arrogant person, Whereas to a contentious arrogant person,

a thousand (proofs) will never satisfy him.”a thousand (proofs) will never satisfy him.”



““Whoever believe in Allah and the Last Day, let him speak Whoever believe in Allah and the Last Day, let him speak

only what is good, if not, then (let him) keep quiet.”only what is good, if not, then (let him) keep quiet.”

((Hadith reported by Bukhary and MuslimHadith reported by Bukhary and Muslim))



The Muslims from whichever The Muslims from whichever MADZAAHIBMADZAAHIB, are in agreement with most , are in agreement with most

rulings in rulings in FIQHFIQH. .

It is only in areas of details (i.e. where several interpretations are possible It is only in areas of details (i.e. where several interpretations are possible

from the from the Qur’anQur’an and and AhadithAhadith); or when no explicit basis (); or when no explicit basis (QAT-’IEQAT-’IE) can be ) can be

adduced from these primary sources - that adduced from these primary sources - that IJTIHADIJTIHAD are permitted to be are permitted to be

done.done.

It is in this context of It is in this context of IJTIHADIJTIHAD by the different schools or by scholars that by the different schools or by scholars that

issues of issues of KHILAAFIYAH KHILAAFIYAH occurs.occurs. This point is to be understood. This point is to be understood.



Regarding Regarding IJTIHADIJTIHAD, the Prophet Muhammad , the Prophet Muhammad ملسو هيلع هللا ىلصملسو هيلع هللا ىلص said:said:

““When a jurist judges by making When a jurist judges by making IJTIHADIJTIHAD (exhausting his scholarly ability (exhausting his scholarly ability

to derive the ruling) and his ruling is correct, his reward will be double, to derive the ruling) and his ruling is correct, his reward will be double,

And when his And when his IJTIHADIJTIHAD is in error, (still) he receives one reward.” is in error, (still) he receives one reward.”

((Hadith reported by Bukhary and MuslimHadith reported by Bukhary and Muslim))



ALLAA-HUM-MA – ARI-NAL-HAQ-QA - HAQ-QAN

WAR- ZUQ-NAT - TI-BAA- ’A

WA-ARI-NAL – BAA-TWILA – BAA-TWI-LAAN

WAR-ZUQ-NAJ – TI –NAA - BAH

““O Allah! Make us see the Truth to be true O Allah! Make us see the Truth to be true and grant us the ability to follow it.and grant us the ability to follow it.And make us see Falsehood to be false And make us see Falsehood to be false and grant us the ability to reject it.”and grant us the ability to reject it.”

IMPORTANT DU’AIMPORTANT DU’A


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[Slideshare] tafaqqahu-(aug-2015)-lesson-#4-understanding-ummatic-concerns-(17-october-2015)

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