[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 forUsing 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 andUnderstanding 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 theirWhen 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 themtheir 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)

“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, isWhoever 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 withHe (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 notHad 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 theirbut 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 isbetter; 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 patientBut 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 OFINTRODUCTION TO THE STUDY OF FIQHFIQH ””
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. Tofrom 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 “differentdifferent
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 theSometimes 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 isThere is no concern for finding out the truth or for clarifying what is
right. This precludes any form of mutual understanding orright. This precludes any form of mutual understanding or
agreement.agreement.
 The term “dissension” (The term “dissension” (shiqaaqshiqaaq) may be applied to such) may be applied to such
a situation (disunity; a breach in relation, etc.).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
M
ANAGED
W
ILL GO
DOW
N
THE
SLIPPERY SLOPE
IF NOT
M
ANAGED
W
ILL GO
DOW
N
THE
SLIPPERY SLOPE

““ If Allah had willed, those [generations] succeeding themIf Allah had willed, those [generations] succeeding them
would not have fought each other after the clear proofswould 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), andand
some of them believed and some of them disbelieved. Andsome 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; andAnd 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 muchtried as far as possible not to disagree. They did not make much
about marginal issues but treated the matters that posedabout marginal issues but treated the matters that posed
controversy in the light of the Prophet'scontroversy in the light of the Prophet's ‫ﷺ‬‫ﷺ‬ guidance. Thisguidance. This
manner of dealing with actual situations normally does not leavemanner 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, theIf differences still occurred despite attempts to avoid them, the
Companions would quickly refer the disputed issue to the Qur'anCompanions would quickly refer the disputed issue to the Qur'an
and to the Prophet, and any controversy would be quicklyand to the Prophet, and any controversy would be quickly
dispelled.dispelled.

3.3. The Companions reacted with a ready obedience and commitmentThe Companions reacted with a ready obedience and commitment
to the judgment of the Qur'an and the Prophet and their completeto 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 ProphetThe Prophet ‫ﷺ‬‫ﷺ‬ used to point out to his Companions what wasused to point out to his Companions what was
right and what was wrong with regards to controversial questionsright 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 andOn their part, the Companions had mutual trust, honesty and
respect in the genuineness of each other's judgments. This approachrespect in the genuineness of each other's judgments. This approach
guaranteed the preservation of mutual respect among fellowguaranteed 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 togoal of those who differed over an issue. It did not matter to
anyone in a discussion whether the truth was voiced by him oranyone 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 behaviourThey 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 andmatters politely and amicably, avoiding the use of vile and
insulting language. Each was prepared to listen attentively toinsulting language. Each was prepared to listen attentively to
the other.the other.

8.8. They eschewed hypocrisy and flattery as far as possible andThey eschewed hypocrisy and flattery as far as possible and
exerted every effort to investigate an issue objectively. Thisexerted every effort to investigate an issue objectively. This
practice, characterized by the seriousness of the argument andpractice, characterized by the seriousness of the argument and
respect for the other person, would force the disputant intorespect for the other person, would force the disputant into
either accepting the other point of view or advancing a bettereither accepting the other point of view or advancing a better
opinion.opinion.

““Whosoever engages in anyWhosoever engages in any disputation (debate) withoutdisputation (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 scholarsLearned scholars who arewho are immoralimmoral;; leadersleaders who arewho are
unjustunjust (oppressive); and(oppressive); and those who give religious decreethose 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 ‫ﷺ‬‫ﷺ‬ 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 withWhoever 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 speakWhoever 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 whicheverThe Muslims from whichever MADZAAHIBMADZAAHIB, are in agreement with most, are in agreement with most
rulings inrulings in FIQHFIQH..
 It is only in areas of details (i.e. where several interpretations are possibleIt is only in areas of details (i.e. where several interpretations are possible
from thefrom the Qur’anQur’an andand AhadithAhadith); or when no explicit basis (); or when no explicit basis (QAT-’IEQAT-’IE) can be) can be
adduced from these primary sources - thatadduced from these primary sources - that IJTIHADIJTIHAD are permitted to beare permitted to be
done.done.
 It is in this context ofIt is in this context of IJTIHADIJTIHAD by the different schools or by scholars thatby the different schools or by scholars that
issues ofissues of KHILAAFIYAHKHILAAFIYAH occurs.occurs. This point is to be understood.This point is to be understood.

 RegardingRegarding IJTIHADIJTIHAD, the Prophet Muhammad, the Prophet Muhammad ‫ﷺ‬‫ﷺ‬ said:said:
““When a jurist judges by makingWhen 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 hisAnd 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 trueO 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 falseAnd 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

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

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