[Slideshare] fiqh-course(batch-5-january 2016) -introdn #7 -khilafiyyah-(9-march-2016)

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

All Rights Reserved © Zhulkeflee Hj Ismail (2016))

LESSON # 7 – LESSON # 7 –

““IIKHKHTILAAF“ TILAAF“ DIFFERENCE OF OPINIONDIFFERENCE OF OPINION

AMONGST THE MADZAAHIBAMONGST THE MADZAAHIB

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)”

UPDATED – 9 UPDATED – 9 March 2016 March 2016

BATCH # 5 INTAKE – [ January - May 2016 ] Intermediate Level course in English for AdultsIntermediate Level course in English for Adults

conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail

And say: O Lord! Increase for me my knowledgeAnd say: O Lord! Increase for me my knowledge




““O ye who believe! Obey Allah and obey the Messenger and those O ye who believe! Obey Allah and obey the Messenger and those

charged with authority among you. charged with authority among you.

If ye differ in anything among yourselves, refer it to Allah and His If ye differ in anything among yourselves, refer it to Allah and His

Messenger if ye do believe in Allah and the Last DayMessenger if ye do believe in Allah and the Last Day: that is best, : that is best,

and most suitable for final determination.” and most suitable for final determination.”

((Qur’an: An-Nisa’: 4: 49Qur’an: An-Nisa’: 4: 49))



During the Battle of the Confederates, the Prophet During the Battle of the Confederates, the Prophet ملسو هيلع هللا ىلصملسو هيلع هللا ىلص is is

reported to have said to his Companions: reported to have said to his Companions:

"Do not perform the mid-afternoon (àsr) swolah until you "Do not perform the mid-afternoon (àsr) swolah until you

get to the [place of] Banu Qurayzah." get to the [place of] Banu Qurayzah."

While still on their way, the time of the swolah came .... While still on their way, the time of the swolah came ....

PRECEDENCE DURING TIME OF THE PROPHETPRECEDENCE DURING TIME OF THE PROPHET 1

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


... Some of the companions said, "... Some of the companions said, "We will not perform the We will not perform the

swolah until we get to the [place of] Banu Qurayzahswolah until we get to the [place of] Banu Qurayzah" while " while

some others said, "some others said, "We shall pray. That [saying of the We shall pray. That [saying of the

Prophet] will not prevent us [from praying now].Prophet] will not prevent us [from praying now]." "

The matter was later brought before the Prophet The matter was later brought before the Prophet ملسو هيلع هللا ىلصملسو هيلع هللا ىلص and and

he did not disapprovehe did not disapprove of either group. of either group.


1


PRECEDENCE DURING TIME OF THE PROPHETPRECEDENCE DURING TIME OF THE PROPHET

Àmr ibn al Àas r.a. said: “One cold night during the Dhaat al One cold night during the Dhaat al

Salaasil campaign, I had a wet dream. Salaasil campaign, I had a wet dream.

I feared that if I performed I feared that if I performed Ghusl’Ghusl’ [necessary bath after ritual [necessary bath after ritual

impurity] I would die [from the cold]. impurity] I would die [from the cold].

So I performed So I performed TayammumTayammum [dry ablution] instead, then performed [dry ablution] instead, then performed

the Fajr’ swolah (dawn prayer) with my companions. ...the Fajr’ swolah (dawn prayer) with my companions. ...

ANOTHER PRECEDENCE DURING TIME OF THE PROPHETANOTHER PRECEDENCE DURING TIME OF THE PROPHET 2

((Hadith reported by Abu Dawud and HakimHadith reported by Abu Dawud and Hakim))


.... This was mentioned to the Prophet .... This was mentioned to the Prophet ملسو هيلع هللا ىلصملسو هيلع هللا ىلص who asked: who asked:

“ “Amr! You performed the prayer with your companions Amr! You performed the prayer with your companions

while you were in a state of impurity [junub]?”while you were in a state of impurity [junub]?”

Whereupon I recalled to him the verse of the Qur'an: Whereupon I recalled to him the verse of the Qur'an:

Ànd kill not yourselves. Indeed Allah has been most Ànd kill not yourselves. Indeed Allah has been most

Merciful to you.' (Qur’an: Surah An-Nisa’: 4: 29)Merciful to you.' (Qur’an: Surah An-Nisa’: 4: 29)

The Prophet laughed and said nothing.The Prophet laughed and said nothing.

((Hadith reported by Abu Dawud and HakimHadith reported by Abu Dawud and Hakim))

2


ANOTHER PRECEDENCE DURING TIME OF THE PROPHETANOTHER PRECEDENCE DURING TIME OF THE PROPHET

Abu Sa’ed al-Khudri r.a. said: “Two men went on a journey. The

time for prayer (Swolah) came and, as there was no water, they

performed Tayamum (dry ablution).

Then they continued and later came upon water, while still within Then they continued and later came upon water, while still within

the time of the prayer. So, the time of the prayer. So, one of them took ablution and re-one of them took ablution and re-

performedperformed the (same) prayer ( the (same) prayer (SwolahSwolah), ), while the other man did while the other man did

not.not.

When they met the Messenger of Allah When they met the Messenger of Allah ملسو هيلع هللا ىلصملسو هيلع هللا ىلص., they enquired ., they enquired

from him as to the proper procedure in such a case....from him as to the proper procedure in such a case....

ANOTHER PRECEDENCE DURING TIME OF THE PROPHETANOTHER PRECEDENCE DURING TIME OF THE PROPHET 3

((Hadith reported by Abu Dawud and Nasa-’ieHadith reported by Abu Dawud and Nasa-’ie))All Rights Reserved © Zhulkeflee Hj Ismail (2016))

... He (Messenger of Allah ملسو هيلع هللا ىلصملسو هيلع هللا ىلص,) said to the one who did not

repeat the prayer (Swolah), :

“You have acted (correctly) according to the Sunnah and your

prayer is sufficient for you.”

He then turned to the other man and said: “He then turned to the other man and said: “You will get double You will get double

the reward.the reward.””

((Hadith reported by Abu Dawud and Nasa-’ieHadith reported by Abu Dawud and Nasa-’ie))

3


ANOTHER PRECEDENCE DURING TIME OF THE PROPHETANOTHER PRECEDENCE DURING TIME OF THE PROPHET


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

course from that of another person either in opinion, course from that of another person either in opinion,

utterance, or action. To differ or have a different opinion.utterance, or action. To differ or have a different opinion.

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

the same root as “the same root as “ikhtilaafikhtilaaf” sometimes used synonymously - ” sometimes used synonymously -

mean “mean “difference, disagreement, or even conflictdifference, disagreement, or even conflict” is broader ” is broader

in meaning with implication of concept of direct opposition; in meaning with implication of concept of direct opposition;

whereas “whereas “ikhtilafikhtilaf” is to be “” is to be “different which does not different which does not

necessarily imply conflictnecessarily imply conflict” . ” .


“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 Sometimes a dispute may become severe and harsh with

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

his opponent. There is no concern for finding out the his opponent. There is no concern for finding out the

truth or for clarifying what is right. This precludes any truth or for clarifying what is right. This precludes any

form of mutual understanding or agreement. The term form of mutual understanding or agreement. The term

“dissension” (“dissension” (shiqaaqshiqaaq) may be applied to ) may be applied to

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

IF NOT MANAGED WILL GO DOWN THE SLIPERY 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 hold fast, all together by the rope which Allah And hold fast, all together by the rope which Allah

(stretches out for you), and (stretches out for you), and be not divided among be not divided among

yourselvesyourselves; (; (LAA- TAFAR-RO-QUULAA- TAFAR-RO-QUU) and ) and remember with remember with

gratitude gratitude Allah's favour on you; for Allah's favour on you; for ye were enemies and He ye were enemies and He

joined your hearts in love so that by His Grace, ye became joined your hearts in love so that by His Grace, ye became

brethrenbrethren; and ye were on the brink of the pit of fire, and He ; and ye were on the brink of the pit of fire, and He

saved you from it. Thus doth Allah make his signs clear to saved you from it. Thus doth Allah make his signs clear to

you: that ye may be guided.”you: that ye may be guided.”

((Qur’an: Aali ‘Imran: 3: 104Qur’an: Aali ‘Imran: 3: 104) )


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

disputes (LAA-TANA-ZA-’U), lest ye lose heart and your disputes (LAA-TANA-ZA-’U), lest ye lose heart and your

power departpower depart; and be patient and persevering: for Allah is ; and be patient and persevering: for Allah is

with those who patiently persevere.”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 guidance. This manner controversy in the light of the Prophet's guidance. This manner

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

room for argumentation, let alone dispute and discord.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 Companions would quickly refer the disputed issue to the

Qur'an and to the Prophet Qur'an and to the Prophet ملسو هيلع هللا ىلصملسو هيلع هللا ىلص, and any controversy would , and any controversy would

be quickly dispelled.be quickly 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 to the judgment of the Qur'an and the Prophet ملسو هيلع هللا ىلصملسو هيلع هللا ىلص and their and their

complete and total submission to it.complete 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 respect in the genuineness of each other's judgments. This

approach guaranteed the preservation of mutual respect among approach guaranteed the preservation of mutual respect among

fellow Muslims who differed, and also kept fanaticism and bigotry fellow Muslims who differed, and also kept fanaticism and bigotry

at bay.at bay.All Rights Reserved © Zhulkeflee Hj Ismail (2016))

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))


“ “((‘ilm‘ilm) Knowledge without ) Knowledge without AdabAdab, ,

is like (having) fire (but) without wood (fuel); is like (having) fire (but) without wood (fuel);

and and AdabAdab without knowledge ( without knowledge (‘ilm‘ilm) ,) ,

is like (having) the Soul (but) without body.”is like (having) the Soul (but) without body.”


“ “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.”


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.”



TAUFIQTAUFIQ

HIDAAYAHIDAAYA

(astray)(astray)

(success)

(guidance) PARABLE OF THE ROAD


TAUFIQTAUFIQ

(missed completely)

(‘Bulls-eye’)

(on target)

HIDAAYAHIDAAYA

(missed completely)

PARABLE IN

ARCHERYAll Rights Reserved © Zhulkeflee Hj Ismail (2016))

Thus, those who are quick to brand as reprehensible innovation Thus, those who are quick to brand as reprehensible innovation

((BID’AHBID’AH ), regarding the other ), regarding the other MADZAAHIBMADZAAHIB’s religious ruling on a ’s religious ruling on a

matter which differ from theirs – and thence judged them as matter which differ from theirs – and thence judged them as

‘astray’(‘astray’(DHOLALAHDHOLALAH), only exposes their ignorance (or rather, bias, self-), only exposes their ignorance (or rather, bias, self-

conceit and arrogance) on the matter.conceit and arrogance) on the matter.

This is because, since This is because, since IKHTILAFIKHTILAF is in principle, the outcome of is in principle, the outcome of IJTIHADIJTIHAD

(even if found to be wrong, it is still in compliance with this Sunnah), so (even if found to be wrong, it is still in compliance with this Sunnah), so

how can it then become a how can it then become a BID’AH DHOLALAH (innovation)BID’AH DHOLALAH (innovation)??


An Islamic scholar who has a different view point (on issues which An Islamic scholar who has a different view point (on issues which

has no has no QAT-’IEQAT-’IE basis) and chose not to follow other scholars in basis) and chose not to follow other scholars in

matters of their matters of their IJTIHADIJTIHAD (thus the (thus the IKHTILAFIKHTILAF)), yet they would never , yet they would never

condemn the others’ opinion and claim his own view to be the only condemn the others’ opinion and claim his own view to be the only

correct one.correct one.

NOTENOTE: There cannot be any : There cannot be any IJTIHADIJTIHAD in matters which have in matters which have

conclusive basis from primary sources or clearly upon (conclusive basis from primary sources or clearly upon (UUSSULUL) )

principles or which have been unanimously agreed upon (principles or which have been unanimously agreed upon (IJMA’IJMA’).).


Just as in any legal ruling, jurist would only present his legal basis – Just as in any legal ruling, jurist would only present his legal basis –

ratio decidendi ratio decidendi – so that it may be checked or compared with what – so that it may be checked or compared with what

the other scholars (jurists) have relied upon which differ from his the other scholars (jurists) have relied upon which differ from his

ruling. Purpose is to show why his opinion, although may be ruling. Purpose is to show why his opinion, although may be

different, yet can be validly substantiated. different, yet can be validly substantiated.

By this, it imply that though other juristic rulings are generally also By this, it imply that though other juristic rulings are generally also

correct, but his do differ with them due some preferred basis on his correct, but his do differ with them due some preferred basis on his

part, or available evidence regarded as more accurate or having part, or available evidence regarded as more accurate or having

stronger basis.stronger basis.


Those who imagine that Those who imagine that KHILAAFIYAHKHILAAFIYAH ought to be eradicated (thus ought to be eradicated (thus

their aversion to their aversion to MADZAAHIBMADZAAHIB), must examine their own ), must examine their own

understanding of understanding of FIQHFIQH, as well as their reason for wanting to do this , as well as their reason for wanting to do this

now, when now, when Ulama’ Ulama’ before them had always tolerated these with before them had always tolerated these with ADABADAB. .

They seem to forget the humility of Imam Malik r.a. who refused the They seem to forget the humility of Imam Malik r.a. who refused the

Caliph’s suggestion to make his “Caliph’s suggestion to make his “Al-MuwattaAl-Muwatta’” as the official text for ’” as the official text for

every one. every one.


Also, they obviously (or conveniently?) forget that Also, they obviously (or conveniently?) forget that IKHTILAAFIKHTILAAF had had

always existed even amongst the always existed even amongst the ASHAABIYASHAABIY (companions) of the (companions) of the

Prophet Prophet ملسو هيلع هللا ىلصملسو هيلع هللا ىلص who, himself, had tolerated them in most instances.who, himself, had tolerated them in most instances.

Although Although there are exceptions there are exceptions as when a different opinion of certain as when a different opinion of certain

companion was rejected by the Prophet companion was rejected by the Prophet ملسو هيلع هللا ىلصملسو هيلع هللا ىلص , but the types of , but the types of

opinions he warned them against (or corrected even), were those opinions he warned them against (or corrected even), were those

hastilyhastily done, or done, or made from ignorance made from ignorance (without knowledge), or which (without knowledge), or which

may lead to immoralitymay lead to immorality, or in matters , or in matters contradicting known principles contradicting known principles of of

the Qur’an and As-Sunnah.the Qur’an and As-Sunnah.



Jaabir r.a. Narrated, “We were on a journey and one of us was Jaabir r.a. Narrated, “We were on a journey and one of us was

injured. Later he had a wet dream (thus in injured. Later he had a wet dream (thus in JanabahJanabah). He asked his ). He asked his

companions “Can I perform companions “Can I perform TayamumTayamum (dry ablution using dust)?” (dry ablution using dust)?”

They said “No, not if you have water!”They said “No, not if you have water!”

So he performed So he performed Ghusl’Ghusl’ (full obligatory bathe) and, he died. (full obligatory bathe) and, he died.

When they came to the Messenger of Allah When they came to the Messenger of Allah ملسو هيلع هللا ىلصملسو هيلع هللا ىلص . , they . , they

informed him concerning what had happened. ........informed him concerning what had happened. ........

PRECEDENCE DURING TIME OF THE PROPHETPRECEDENCE DURING TIME OF THE PROPHET


... He (the Messenger ... He (the Messenger ملسو هيلع هللا ىلصملسو هيلع هللا ىلص.) said: .) said:

““They killed him, Allah will kill them. Do you not ask if you do not They killed him, Allah will kill them. Do you not ask if you do not

know? know? The remedy for ignorance is to ask questionThe remedy for ignorance is to ask question! !

He could have performed He could have performed TayamumTayamum and prevent water from his and prevent water from his

wound or wrapped it with something and wipe over the wrapping, wound or wrapped it with something and wipe over the wrapping,

and wash the rest of the body.”and wash the rest of the body.”

((Hadith reported by Abu Dawud, Ibn Majah, Daruqutni and Ibn SakinHadith reported by Abu Dawud, Ibn Majah, Daruqutni and Ibn Sakin))




“ “(Honour) My successors ((Honour) My successors (Khulafa’Khulafa’), may Allah s.w.t. be ), may Allah s.w.t. be

Merciful towards them!.” Merciful towards them!.”

He was asked: He was asked:

““Who are your successors (Who are your successors (Khulafa’Khulafa’) O Messenger of Allah?” ) O Messenger of Allah?”

And he said: And he said:

““They are those who revive my They are those who revive my SunnahSunnah (Way or traditions) (Way or traditions)

and teaches them to the servants of Allah.”and teaches them to the servants of Allah.”

((Hadith of the Prophet s.a.wHadith of the Prophet s.a.w.).)



"Verily Allah does not remove knowledge from the (hearts of the) Verily Allah does not remove knowledge from the (hearts of the)

people, rather he takes away knowledge by taking away its people, rather he takes away knowledge by taking away its

people (the true scholars – people (the true scholars – ‘ULAMA‘ULAMA), until there are no more ), until there are no more

scholars, the people then take leaders that are ignorant, and scholars, the people then take leaders that are ignorant, and

when they are asked, and give when they are asked, and give fatwas fatwas – religious rulings, (they – religious rulings, (they

give) without knowledge, so they misguide and are misguided.“give) without knowledge, so they misguide and are misguided.“

((Hadith reported by Ashaab as-Sunnan from Ibnu ‘Umar r.aHadith reported by Ashaab as-Sunnan from Ibnu ‘Umar r.a.).)



““When a trust (When a trust (AMANAHAMANAH) is neglected, ) is neglected,

then wait for the time (of its destruction).” then wait for the time (of its destruction).”

Somebody ask: Somebody ask:

‘‘How shall this be neglected O Messenger of Allah?’ How shall this be neglected O Messenger of Allah?’

He He ملسو هيلع هللا ىلصملسو هيلع هللا ىلص the replied: “When a matter (affair) is given over, the replied: “When a matter (affair) is given over,

not to its rightful (legitimate) person (not to its rightful (legitimate) person (AHLIHAAHLIHA), ),

then wait for its time (of destruction).”then wait for its time (of destruction).”

((Hadith reported by BukharyHadith reported by Bukhary) )


““If anyone contends (If anyone contends (YU-SHAA-QIQYU-SHAA-QIQ) with the Messenger even ) with the Messenger even

after guidance has been plainly conveyed to him, and follows after guidance has been plainly conveyed to him, and follows

a path other than that becoming to men to Faith, We shall a path other than that becoming to men to Faith, We shall

leave him in the path he has chosen, and land him in Hell, leave him in the path he has chosen, and land him in Hell,

what an evil refuge.” what an evil refuge.”

((Qur’an: An-Nisa’: 4: 115)Qur’an: An-Nisa’: 4: 115)All Rights Reserved © Zhulkeflee Hj Ismail (2016))

We are aware of certain groups whose agenda is to encourage ideas of We are aware of certain groups whose agenda is to encourage ideas of

‘‘liberalismliberalism’ , inciting ’ , inciting anarchyanarchy and and deviationist ideas deviationist ideas amongst the amongst the

general Muslim mass, but they cite the teachings of tolerance for general Muslim mass, but they cite the teachings of tolerance for

KHILAAFIYYAHKHILAAFIYYAH” as an excuse or justification for themselves.” as an excuse or justification for themselves.

We must reiterate that we are only to tolerate We must reiterate that we are only to tolerate KHILAAFIYYAHKHILAAFIYYAH amongst amongst

true practicing Islamic scholars – true practicing Islamic scholars – ‘ULAMA AL-’AAMILEEN. ‘ULAMA AL-’AAMILEEN.

KHILAAFIYYAH KHILAAFIYYAH does not include those of the ignorant, or those clear does not include those of the ignorant, or those clear

erroneous and deviant teachings of the ‘pseudo-scholars’.erroneous and deviant teachings of the ‘pseudo-scholars’.


We have to be warned that, there are Orientalists and their Western-We have to be warned that, there are Orientalists and their Western-

schooled ‘Muslim academician’ with similar traits, undermining the schooled ‘Muslim academician’ with similar traits, undermining the

position and attempting to usurp the position of true traditional Islamic position and attempting to usurp the position of true traditional Islamic

scholars.scholars.

These These pseudo-’ULAMApseudo-’ULAMA introduce deviant teachings disguised as introduce deviant teachings disguised as

KHILAAFIYYAKHILAAFIYYA, by conveniently omitting (hide, ignoring etc.) or , by conveniently omitting (hide, ignoring etc.) or

pretending that they did not exist to conceal the real or principle issue pretending that they did not exist to conceal the real or principle issue

which the true which the true ‘ULAMA ‘ULAMA had already highlighted and proven as an had already highlighted and proven as an

obvious deviancy. They knew that most ordinary Muslims are unaware.obvious deviancy. They knew that most ordinary Muslims are unaware.


Their approach is so that they can then introduce innovation (Their approach is so that they can then introduce innovation (BID’AHBID’AH) )

in the form of methodologies and alien standards or criteria they have in the form of methodologies and alien standards or criteria they have

learnt from the non-Muslims - imposing it upon the Muslims’ learnt from the non-Muslims - imposing it upon the Muslims’

academic discourse e.g. academic discourse e.g. HermeneuticsHermeneutics, , humanism, femininism, humanism, femininism,

modernism, Secularism, pragmatism, contextualism, modernism, Secularism, pragmatism, contextualism, etc. Their actual etc. Their actual

agenda is to furthering their orientalists, liberal, modernist or agenda is to furthering their orientalists, liberal, modernist or

secularist ideology for the contemporary Muslims to adopt or adapt.secularist ideology for the contemporary Muslims to adopt or adapt.

This is the classic example of “This is the classic example of “the rise of false leadersthe rise of false leaders” which Prof. ” which Prof.

Syed M. Naquib Al-Attas reminded us to be very wary of.Syed M. Naquib Al-Attas reminded us to be very wary of.


They insist that Islam ought to be changed in accordance with these They insist that Islam ought to be changed in accordance with these

‘progressive’ standards – without critically analyzing these in the light ‘progressive’ standards – without critically analyzing these in the light

of the of the SHARI-’AH SHARI-’AH first. first.

As long as Muslims adhere toAs long as Muslims adhere to ADAB ADAB, such people cannot easily usurp , such people cannot easily usurp

the position of our respected the position of our respected ‘ULAMA‘ULAMA. When ‘. When ‘light of the sunlight of the sun’ is ’ is

present, these pretentious ‘scholars’ cannot but be exposed as fraud.present, these pretentious ‘scholars’ cannot but be exposed as fraud.

Thus these ‘Thus these ‘false leadersfalse leaders’ would always attempt at dismissing the ’ would always attempt at dismissing the

need for Muslims to conform to need for Muslims to conform to ADABADAB. Inciting attitude of arrogance . Inciting attitude of arrogance

and ‘leveling’ in the Muslims of the true and ‘leveling’ in the Muslims of the true ‘ULAMA‘ULAMA – a state of anarchy. – a state of anarchy.


Muslims must learn the Muslims must learn the DEENDEEN as traditionally conveyed, thoroughly and as traditionally conveyed, thoroughly and

with with ADABADAB so as to benefit from the wisdom and legacy of Islamic so as to benefit from the wisdom and legacy of Islamic

scholars because our scholars because our Islamic scholars have already refuted most of Islamic scholars have already refuted most of

these ‘orientalist’ works and ‘false-standards’.these ‘orientalist’ works and ‘false-standards’.

Many of these ‘pseudo-scholars’ are either dishonest by pretending Many of these ‘pseudo-scholars’ are either dishonest by pretending

that previous refutations never existed, or perhaps they themselves are that previous refutations never existed, or perhaps they themselves are

unaware of it because most of them either; they do not read original unaware of it because most of them either; they do not read original

Arabic works but rely upon ‘academic’ discourses of the orientalists; or Arabic works but rely upon ‘academic’ discourses of the orientalists; or

seeking to promote themselves by being ‘controversial’.seeking to promote themselves by being ‘controversial’.


As most of their works are in English, thus English-speaking Muslims As most of their works are in English, thus English-speaking Muslims

may be very susceptible to such controversies disseminated by them.may be very susceptible to such controversies disseminated by them.

Such ideas are mostly disseminated on the internet, in books, Such ideas are mostly disseminated on the internet, in books,

through closed door seminars, research groups, etc. done within through closed door seminars, research groups, etc. done within

certain exclusive circles or study-groups in non-Arabic languages, certain exclusive circles or study-groups in non-Arabic languages,

even sponsored by Western universities and ‘Foundations’ – while even sponsored by Western universities and ‘Foundations’ – while

omitting , challenging, attacking and even distorting some of the omitting , challenging, attacking and even distorting some of the

views of the traditional Islamic scholars amongst the Ummah, views of the traditional Islamic scholars amongst the Ummah,

pretentiously styling themselves as ‘contemporary reformers.’pretentiously styling themselves as ‘contemporary reformers.’


There may be amongst them known ‘Islamic scholars’ exiled to or There may be amongst them known ‘Islamic scholars’ exiled to or

domiciled in the West. Some are true and sincere scholars while domiciled in the West. Some are true and sincere scholars while

there are others who may have been rejected by their peers for there are others who may have been rejected by their peers for

some deviancy or even heresy which they held and promoted. some deviancy or even heresy which they held and promoted.

Some other ‘pseudo-scholars’ or even ‘Some other ‘pseudo-scholars’ or even ‘wannabeswannabes’ may be seeking ’ may be seeking

recognition via associating themselves with such scholars. Others recognition via associating themselves with such scholars. Others

perhaps may even be “perhaps may even be “academics-for-hireacademics-for-hire” type obviously are under ” type obviously are under

the payroll of their ‘the payroll of their ‘patronspatrons’, with certain agenda against Islamic ’, with certain agenda against Islamic

ascendancy and the spread of traditional Islam. ascendancy and the spread of traditional Islam.


““An immoral man of learning is a great evil,An immoral man of learning is a great evil,

yet a greater evil is an ignoramus leading a ‘godly’ life.yet a greater evil is an ignoramus leading a ‘godly’ life.

Both are a great trial (Both are a great trial (FITNAHFITNAH) everywhere,) everywhere,

to whomever depends to them both (for guidance), to whomever depends to them both (for guidance),

in holding on to his religion”in holding on to his religion”

REFLECTIONREFLECTION:: We would indeed be afflicted with this We would indeed be afflicted with this FitnahFitnah (trial). Only with appropriate (trial). Only with appropriate knowledge and knowledge and irshaadah (guidance)irshaadah (guidance), and more importantly , and more importantly Taufiq wal-Hidaa-ya Taufiq wal-Hidaa-ya from Allah SWT. would we be saved from its evil.from Allah SWT. would we be saved from its evil.


““O ye who believe! if you are conscious of and fear Allah O ye who believe! if you are conscious of and fear Allah

((TAQWATAQWA), He will grant you a criterion (), He will grant you a criterion (FURQANFURQAN-to judge -to judge

between right and wrong), remove from you (all) evil (that may between right and wrong), remove from you (all) evil (that may

afflict) you, and forgive you: for Allah is the Lord of grace afflict) you, and forgive you: for Allah is the Lord of grace

unbounded.”unbounded.”

((Qur’an: Anfaal: 8: 29Qur’an: Anfaal: 8: 29))

REMEMBER THIS IMPORTANT COMMANDREMEMBER THIS IMPORTANT COMMAND


LESSON # 8 – LESSON # 8 – CONTROVERSIESCONTROVERSIES

BID’AH – A CLARIFICATIONBID’AH – A CLARIFICATION

““INTRODUCTION TO THE INTRODUCTION TO THE STUDY OF STUDY OF FIQH FIQH ””

Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL. TO BE CONTINUED TO BE CONTINUED


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


http://an-naseehah.blogspot.com/http://an-naseehah.blogspot.com/

http://introductiontotauhid.blogspot.com/http://introductiontotauhid.blogspot.com/

http://oyoubelievers.blogspot.com/http://oyoubelievers.blogspot.com/

http://al-amthaal.blogspot.com/http://al-amthaal.blogspot.com/

http://zhulkeflee-archive.blogspot.com/ http://zhulkeflee-archive.blogspot.com/

http://criteriaforaholybook-quran.blogspot.com/http://criteriaforaholybook-quran.blogspot.com/

http://with-the-truthful.blogspot.com/ http://with-the-truthful.blogspot.com/

http ://muqaddam-nurul.blogspot.com/http ://muqaddam-nurul.blogspot.com/

All welcome to visit my web-blog:All welcome to visit my web-blog:

64All Rights Reserved © Zhulkeflee Hj Ismail (2016))

[Slideshare] fiqh-course(batch-5-january 2016) -introdn #7 -khilafiyyah-(9-march-2016)

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