[Slideshare] fiqh-course(batch-5-january 2016) -introdn #6 -using resources text-(2-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 # 6 –LESSON # 6 –
““TRADITIONAL FIQH REFERENCETRADITIONAL FIQH REFERENCE
BOOKS AND HOW TO USE THEM”BOOKS AND HOW TO USE THEM”
(CURRICULUM)(CURRICULUM)
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)”
UPDATED – 2UPDATED – 2 March 2016March 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

 As introductory to the study of FIQH, we shall now survey the text
resources available, in the context of Nusantara (S.E. Asia), -
understanding the common traditional curriculum and how one should
proceed seeking teachers learned in FIQH to be taught and guided.
 One must not attempt self-study from text (or on internet) alone
devoid of constant guidance and nurturing from Islamic religious
teacher. Only a FAQIH can nurture another to be FAQIH – who not only
has the knowledge but importantly, the ADAB and AKHLAQ
(disposition) required of a learned Islamic scholar.

““Nor should the Believers all go forth together: if a contingentNor should the Believers all go forth together: if a contingent
from every expedition remained behind, they could devotefrom every expedition remained behind, they could devote
themselves to studies in religion (themselves to studies in religion (LIYA-TAFAQQAHU -FID-DEENLIYA-TAFAQQAHU -FID-DEEN))
and admonish the people when they return to them― that thusand admonish the people when they return to them― that thus
they (may learn) to guard themselves (against evil).”they (may learn) to guard themselves (against evil).”
((Qur’an: Taubah: 9:122Qur’an: Taubah: 9:122))

Say: "Are those equal, those who know and those who doSay: "Are those equal, those who know and those who do
not know? It is those who are endued with understandingnot know? It is those who are endued with understanding
that receive admonition.“that receive admonition.“
((Qur’an: Zumar: 39: 9Qur’an: Zumar: 39: 9))

“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))

““The best ones amongst you is the person who makes youThe best ones amongst you is the person who makes you
remember Allah when you look upon him; and whenever heremember Allah when you look upon him; and whenever he
speaks it increases you your knowledge (of the Deen), and withspeaks it increases you your knowledge (of the Deen), and with
his deeds it inspires (motivates) you to strive for yourhis deeds it inspires (motivates) you to strive for your
Hereafter.”Hereafter.”
((Hadith reported by Hakim from Ibnu ‘Umar r.aHadith reported by Hakim from Ibnu ‘Umar r.a.).)

IMPORTANT REMINDERS

““Knowledge is not from the listening of much narrationsKnowledge is not from the listening of much narrations
(or merely reading books), verily knowledge is light(or merely reading books), verily knowledge is light
(which Allah s.w.t.) into the heart.”(which Allah s.w.t.) into the heart.”
((Saying ofSaying of ** Ibnu Mas’ud r.aIbnu Mas’ud r.a.).)
* The famous companion (SAHABI) of the Prophet s.a.a.w.The famous companion (SAHABI) of the Prophet s.a.a.w.
IMPORTANT REMINDERS

““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))

““We are (much) in need of a littleWe are (much) in need of a little AdabAdab, from (that of), from (that of)
going out (seeking) after much ofgoing out (seeking) after much of ‘ilm‘ilm (knowledge)” –(knowledge)” –
(Imam ‘Abdullah ibn al-Mubarak)(Imam ‘Abdullah ibn al-Mubarak)

"Indeed the"Indeed the scholarsscholars are the inheritors of the Prophets, but if they fallare the inheritors of the Prophets, but if they fall
into covetousness and greed, who shall be taken as leaders? Theinto covetousness and greed, who shall be taken as leaders? The
merchants and businessmenmerchants and businessmen are the trustees of Allah, so if they areare the trustees of Allah, so if they are
treacherous, who can be trusted? Thetreacherous, who can be trusted? The warriorswarriors are the guests of Allahare the guests of Allah
so if they become extreme (or take spoils without right), with whom canso if they become extreme (or take spoils without right), with whom can
we defeat the enemies? The righteous andwe defeat the enemies? The righteous and ascetic onesascetic ones are the kings ofare the kings of
the earth but if they become insincere (i.e. havethe earth but if they become insincere (i.e. have riya’riya’), who shall be), who shall be
followed? Thefollowed? The governors/rulersgovernors/rulers are the shepherds (protectors) of theare the shepherds (protectors) of the
people, but if the shepherd becomes a wolf, who shall protect thepeople, but if the shepherd becomes a wolf, who shall protect the
flock?"flock?"
- Imam 'Abdullah ibn al-Mubarak- Imam 'Abdullah ibn al-Mubarak

““((‘ilm‘ilm) Knowledge without) Knowledge without AdabAdab,,
is like (having) fire (but) without wood (fuel);is like (having) fire (but) without wood (fuel);
andand AdabAdab without knowledge (without knowledge (‘ilm‘ilm) ,) ,
is like (having) the Soul (but) without body.”is like (having) the Soul (but) without body.”

As we have explained, the objective of a Muslim learningAs we have explained, the objective of a Muslim learning
FIQHFIQH is towards his/her understanding the Islamic rulings -is towards his/her understanding the Islamic rulings -
incumbent upon him/her to manifest his/her “incumbent upon him/her to manifest his/her “ISLAMISLAM” –” –
““submission or obedience to the Will of Allahsubmission or obedience to the Will of Allah.”.”
The extent of these guidelines or corpus of rulings –The extent of these guidelines or corpus of rulings – AHKAMAHKAM ––
is very extensive indeed.is very extensive indeed.
Yet, we must not forget our place – which is as students –Yet, we must not forget our place – which is as students –
firstly seeking knowledge from teachers and scholars offirstly seeking knowledge from teachers and scholars of FIQHFIQH
chosen for us in the community we are from.chosen for us in the community we are from.
All Rights Reserved © Zhulkeflee rHj Ismail (2016))

Also, due to the nature of its development as expanded byAlso, due to the nature of its development as expanded by
the respective Islamic scholars usually faithful to onethe respective Islamic scholars usually faithful to one
MADZHABMADZHAB (school of jurisprudence they are from in our(school of jurisprudence they are from in our
context - Nusantara), the information and knowledgecontext - Nusantara), the information and knowledge
regarding resources relevant to one’sregarding resources relevant to one’s MADZHABMADZHAB that arethat are
available to refer to, is important.available to refer to, is important.
Without which, one may be clueless as where to begin andWithout which, one may be clueless as where to begin and
how. It is the unspoken rule that by default, one belongshow. It is the unspoken rule that by default, one belongs
to theto the MADHZABMADHZAB of the one’s religious guide or teacher .of the one’s religious guide or teacher .

Even if one may have access to books and other materials,Even if one may have access to books and other materials,
it would still be a very daunting task to wade throughit would still be a very daunting task to wade through
voluminous materials without guidance of teachers.voluminous materials without guidance of teachers.
Yes, we do not deny the presence of teachers of otherYes, we do not deny the presence of teachers of other
MADZAAHIBMADZAAHIB here, but thehere, but the ADABADAB demands that we accorddemands that we accord
priority with appreciation, to that school of jurisprudencepriority with appreciation, to that school of jurisprudence
which we (our parents and community) have beenwhich we (our parents and community) have been
fortunate to belong to have put us through.fortunate to belong to have put us through.
WalHamdulillaahWalHamdulillaah!.!.

The immediate concern in seeking this knowledge (The immediate concern in seeking this knowledge (FIQHFIQH))
is theis the fulfilment of a Muslim’s duty and obligationsfulfilment of a Muslim’s duty and obligations – those– those
that has to be complied – obligatory - either bythat has to be complied – obligatory - either by
commission or omission.commission or omission.
It is sufficient to follow the stipulated decision inIt is sufficient to follow the stipulated decision in
accordance with one’saccordance with one’s MADZHABMADZHAB – in our case here we– in our case here we
begin with thebegin with the SHAFI-’IEYYAHSHAFI-’IEYYAH school. It isschool. It is not as yetnot as yet
imperative that one knows the full legal basisimperative that one knows the full legal basis upon whichupon which
the author / scholar has based his opinion upon.the author / scholar has based his opinion upon.

The criteria to know and apply is the standard criteriaThe criteria to know and apply is the standard criteria
(rules -(rules - HUKMHUKM) of responsibility () of responsibility (TAKLIFITAKLIFI):):
WAJIB : obligatory or compulsory
SUNNAT (MANDUB) : recommended
HARUS (MUBAH / MUSTAHAB) : optional - neutral
MAKRUH : undesirable
HARAM : forbidden
HALAL : lawful - permissible FARDHU : fixed obligation:
(either)
------------ ‘AIN – personal
----- KIFAAYA - community

““That which isThat which is HHALALALAL (lawful; permissible) is clear and that which is(lawful; permissible) is clear and that which is HHARAMARAM
(unlawful; forbidden) is clear, and between the two of them are(unlawful; forbidden) is clear, and between the two of them are MUSMUSHH-TABIHAT-TABIHAT
(doubtful matters) about which many people do not know …”(doubtful matters) about which many people do not know …”
((Hadith reported by BukharyHadith reported by Bukhary))

HALAL (Permissible – Lawful) HARAM
HARUS (MUBAH)
(Optional-neutral)
MAKRUH
(Undesirable)
MUSTAHAAB (MANDUB)
(Recommended)
Forbidden
Unlawful
(Clearly known) (Clearly known)
SHUB-HAT
(Doubtful)
““Certainty cannot be removed (overruled) by DoubtCertainty cannot be removed (overruled) by Doubt””
TWO WAYS OF SINNING IN
MATTERS OF OBLIGATORY
 Sinning by commission
 Sinning by omission
FARD- ’ AIN – Fixed personal obligation
FARD-KIFAAYAH – Fixed community obligation
WAJIB – Whatever is ruled by Shari’ah as Obligatory

Even with accessibility to information in these manualsEven with accessibility to information in these manuals
and books,and books, it cannot replaceit cannot replace seeking advice directly fromseeking advice directly from
anan ‘ALEEM‘ALEEM (learned scholar) or your religious teacher.(learned scholar) or your religious teacher.
In fact by using these text andIn fact by using these text and referencing it with areferencing it with a
teacherteacher (as in a life-long study), following the order of its(as in a life-long study), following the order of its
curriculum, one’s competency and scholarship incurriculum, one’s competency and scholarship in FIQHFIQH
would gradually be enhanced.would gradually be enhanced.
The list of books chosen here is due to its availability in EnglishThe list of books chosen here is due to its availability in English
translation, but there are also those not as yet translated.translation, but there are also those not as yet translated.
THIS LIST IS NOT EXHAUSTIVE, ONLY BASEDTHIS LIST IS NOT EXHAUSTIVE, ONLY BASED
ON MY VERY LIMITED EXPOSURE AND STUDYON MY VERY LIMITED EXPOSURE AND STUDY

AN IMPORTANT REMINDERAN IMPORTANT REMINDER

Whatever is outside of theWhatever is outside of the
person – to be regarded asperson – to be regarded as
information (information ( ) – not) – not
knowledge ( ).knowledge ( ).
Knowledge resides in theKnowledge resides in the
person – and is also anperson – and is also an
attribute (attribute (sifatsifat) of the) of the
person himself.person himself.

Information may notInformation may not
necessarily convey anynecessarily convey any
meanings, but can bemeanings, but can be
subjected to process orsubjected to process or
interpretation – by a humaninterpretation – by a human
– striving to seek and– striving to seek and
arriving at understanding ofarriving at understanding of
“meanings” from it.“meanings” from it.
Knowledge has to doKnowledge has to do
with “with “meaningsmeanings” –” –
which may includewhich may include
abstract concepts andabstract concepts and
construct beyond theconstruct beyond the
material forms.material forms.

Every one may have equalEvery one may have equal
access to a givenaccess to a given
information.information.
Yet, there can beYet, there can be
difference in levels anddifference in levels and
depths of knowledge todepths of knowledge to
a given information,a given information,
depending upon whodepending upon who
contemplates upon it.contemplates upon it.

Just as raw data input areJust as raw data input are
meant to be processed bymeant to be processed by
the computer , our readings,the computer , our readings,
observations, news, dataobservations, news, data
and information etc. areand information etc. are
objects to be understoodobjects to be understood
and possible meanings fromand possible meanings from
it to be comprehended by usit to be comprehended by us
human.human.
It is when cognition ofIt is when cognition of
man are applied toman are applied to
process theseprocess these
information, that heinformation, that he
may be said to arrivemay be said to arrive
at knowledge (i.e.at knowledge (i.e.
when it becomeswhen it becomes
meaningful).meaningful).

THUS the Qur’an categorizeTHUS the Qur’an categorize
these (information) as:these (information) as:
“Signs” –“Signs” – aayataayat (( ))
Al-Qur’an –Al-Qur’an – aayat Qawliyyahaayat Qawliyyah
Universe –Universe – aayat Kauniyahaayat Kauniyah
THUS the Qur’anicTHUS the Qur’anic
approach for man’sapproach for man’s
education enjoins himeducation enjoins him
to “Read” (to “Read” ( ) these) these
signs to arrive at thesigns to arrive at the
“meanings” –“meanings” –
regarding theregarding the REALITYREALITY..

NoteNote::
Arabic word “Arabic word “universeuniverse” and “” and “a scholar; one whoa scholar; one who
is knowledgeableis knowledgeable” is spelt:” is spelt:
( )( )
REMEMBER TEXT AND MANUAL ARE MERELY INFORMATION

AS AN ALTERNATIVE CURRICULUM
APPROACH OF LEARNING ISLAM
ESPECIALLY FOR CONTEMPORARY
MUSLIM YOUTH
RECENT PROPOSED MODULE
(Previously tried)
TASAWWUR ISLAMIY
LESSONS ON ISLAMICLESSONS ON ISLAMIC
CONCEPT OF ADABCONCEPT OF ADAB
By: Ustaz Zhulkeflee Hj Ismail

 There are many kinds of curriculum for Islamic education, which
traditionally follows that of developing learned religious scholars.
 While this may be suitable in developing scholars, the ordinary lay
Muslim may require a different – yet relevant curriculum for their
development which must remain loyal to the Islamic principles, ethos
and worldview.
 Especially today, because most ordinary Muslims may not have any
penchant to be teachers or scholars of Islam, therefore usually they
attend religious classes irregularly – once a week perhaps.
 Yet certain knowledge are regarded as FARDHU ‘AIN even for them.

 In this module, the emphasis is towards inculcation of ADAB –
specifically in regards to the Islamically guided relationship a Muslim
has to encounter in life which must be nurtured.
 Thus it it not strictly FIQH (as in jurisprudence) but include appropriate
AQEEDAH (Faith/Belief) as well as the noble or praiseworthy AKHLAQ
(Disposition) a Muslim must adopt in regards to each of these
relationship.
 Thus it provide the ultimate in a Muslim’s compulsory education, i.e.
FARDHU ‘AIN (personal religious obligation) – that of being and
becoming rather than merely knowing of subjects theoretically.

 And in this module-curriculum, each aspect is addressed in accordance
with the required sequence of a Muslim’s growth and development –
organically.
 Thus, it deals with whatever is required (IIMAN-’AMAL-IHSAN) at each
stages unlike having to undergo the separate discourses in their study of
‘ILM TAUHEED, ‘ILM FIQH and ‘ILM AKHLAQ.
 Al-Hamdulillaah! The feedback from the trial run was positively
encouraging.
 So allow me to briefly present this alternative module – as my response
to what is now in vogue – (the so called A.L.I.V.E. program) which are
but imitation (albeit with modification) from those adopted in the
churches.

APPENDIX

““Has there not been over Man a long period of Time, when heHas there not been over Man a long period of Time, when he
was nothing--(not even) mentioned?― Verily We created Manwas nothing--(not even) mentioned?― Verily We created Man
from a drop of mingled sperm, in order to try him: so We gavefrom a drop of mingled sperm, in order to try him: so We gave
him (the gifts), of Hearing and Sight. We showed him the Way:him (the gifts), of Hearing and Sight. We showed him the Way:
whether he be grateful or ungrateful (rests on his will).”whether he be grateful or ungrateful (rests on his will).”
((Qur’an: Insan: 76: 1-3Qur’an: Insan: 76: 1-3))

Relationship with the SelfRelationship with the Self
THE WORLDTHE WORLD
TIMETIME
SELFSELFBODYBODY
TONGUETONGUE
MINDMIND
DESIREDESIRE
HEARTHEART
Initial traitsInitial traits ::
[1] Appetite,[1] Appetite,
[2] Emotion still link to needs,[2] Emotion still link to needs,
[3] curiosity, memory,[3] curiosity, memory,
[4] imitative, see, listen & do,[4] imitative, see, listen & do,
[5] application of[5] application of
basic sensory feelingsbasic sensory feelings
NAFS al-AMMARAHNAFS al-AMMARAH
(Commanding self)(Commanding self)
Link to variousLink to various
QuwwahQuwwah (powers):(powers):
[1][1] shahwiyyashahwiyya
(desires)(desires)
[2][2] ghadabiyyaghadabiyya
(anger)(anger)
[3][3] WahmiyahWahmiyah
(imaginative)(imaginative)
[4][4] ‘aqliyya‘aqliyya
(thoughts)(thoughts)
Importance of linguistics to thoughts:
APPENDIX
TARBIYAH (Disciplining)

Relationship with the SelfRelationship with the Self
THE WORLDTHE WORLD
TIMETIME
SELFSELFBODYBODY
TONGUETONGUE
MINDMIND
DESIREDESIRE
HEARTHEART
Initial traitsInitial traits ::
[1] Appetite,[1] Appetite,
[2] Emotion still link to needs,[2] Emotion still link to needs,
[3] curiosity, memory,[3] curiosity, memory,
[4] imitative, see, listen & do,[4] imitative, see, listen & do,
[5] application of[5] application of
basic sensory feelingsbasic sensory feelings
NAFS al-AMMARAHNAFS al-AMMARAH
(Commanding self)(Commanding self)
Importance of linguistics to thoughts:
““He (Allah) has created man: He has impartedHe (Allah) has created man: He has imparted
unto him articulate thought and speech.” (Q:55: 3-5)unto him articulate thought and speech.” (Q:55: 3-5)
APPENDIX
TARBIYAH (Disciplining)
Link to variousLink to various
QuwwahQuwwah (powers):(powers):
[1][1] shahwiyyashahwiyya
(desires)(desires)
[2][2] ghadabiyyaghadabiyya
(anger)(anger)
[3][3] WahmiyahWahmiyah
(imaginative)(imaginative)
[4][4] ‘aqliyya‘aqliyya
(thoughts)(thoughts)

Yet, we are born helpless and have to be cared, nurtured, to beYet, we are born helpless and have to be cared, nurtured, to be
inculcated with discipline, taught and developed by ainculcated with discipline, taught and developed by a Murabbi’Murabbi’
(EDUCATOR) – the first of whom are our PARENTS(EDUCATOR) – the first of whom are our PARENTS..
APPENDIX

SELFSELF
TEACHERSTEACHERS
BODY
MIND
TONGUE
HEART
DESIRE
PARENTSPARENTS
42
APPENDIX
TIMETIME
THE WORLDTHE WORLD

Islam: to submit the entire
self (body, tongue, heart and
Mind) – Freeing it from desire
which needs to always be guided
to the Will of Allah. THE WORLDTHE WORLD
TIMETIME
SELFSELFBODY
TONGUE
MIND
DESIRE
HEART
Obedience to Parents and teachersObedience to Parents and teachers
Beginning of
education:
[1] Tarbiyya pertains
to training of the soul
still attached to
desires, etc.
Teacher/Educator:
[1] Parent
[2] Teacher
Although ultimate is
Knowledge, (both
theoretical and
practical) – initial
disciplining, rote learning,
memorization, etc. may be
crucial.
PARENTSPARENTS
TEACHERSTEACHERS
KNOWLEDGEKNOWLEDGE
Relationship with the Parents and TeacherRelationship with the Parents and Teacher
APPENDIX

““Educate (nurture withEducate (nurture with ADABADAB) your children upon three things:) your children upon three things:
[1] To Love your Prophet[1] To Love your Prophet ‫ﷺ‬‫ﷺ‬,,
[2] And to love the Family members of his Household (Aali-[2] And to love the Family members of his Household (Aali-
Muhammad),Muhammad),
[3] and (learn) to recite Al-Qur’an.”[3] and (learn) to recite Al-Qur’an.”
((Hadith narrated by TabraniHadith narrated by Tabrani))
PRINCIPLE
PRINCIPLE
((Approach and Priority
Approach and Priority))
APPENDIX

SELFSELF
RASULULLAH
KNOWLEDGEKNOWLEDGE
TEACHERSTEACHERS
BODY
MIND
TONGUE
HEART
DESIRE
AHLIL-BAYTIHI
ASHAABIHI
PARENTSPARENTS
TIMETIME
45
APPENDIX
THE WORLDTHE WORLD
AL-QUR’AN

SELFSELF
ALLAH RASULULLAH
KNOWLEDGEKNOWLEDGE
TEACHERSTEACHERS
BODY
MIND
TONGUE
HEART
DESIRE
AS-SUNNAH
AHLIL-BAYTIHI
ASHAABIHI
PARENTSPARENTS
HEREAFTERHEREAFTER
TIMETIME
46
APPENDIX
THE WORLDTHE WORLD
AL-QUR’AN

(MASTER-CHART)
47
APPENDIX
PROPOSED ASPECTS OF RELATIONSHIP : LESSONS TO COVER TO THE
EXTENT AS PERMITTED BY TIME CONSTRAIN, FOLLOWING THE PRIORITY
IN THE NAME OF ALLAH
MOST COMPASSIONATE
MOST MERCIFUL.

SELFSELF
ALLAH RASULULLAH
SIBLINGSSIBLINGS
KNOWLEDGEKNOWLEDGE
NEIGHBOURSNEIGHBOURS
AL-QUR’AN
TEACHERSTEACHERS
FELLOW MUSLIMSFELLOW MUSLIMS
NON-MUSLIMSNON-MUSLIMS
THE WORLDTHE WORLD
BODY
MIND
TONGUE
HEART
DESIRE
AS-SUNNAH
AHLIL-BAYTIHI
ASHAABIHI
IMAM MADZAAHIB
FRIENDS
CO-WORKERS
SPOUSESPOUSE
CHILDRENCHILDREN
PARENTSPARENTS
WEALTH
STATUS
HEREAFTERHEREAFTER
TIMETIME
HEALTHHEALTH
AL-‘ULAMAAL-‘ULAMA
CLASSMATES
EMPLOYER/EMPLOYEE
ANCESTORSANCESTORS
AD-DA’WAHAD-DA’WAH
AL-UMMAHAL-UMMAH
HISTORYHISTORY
MUJAAHIDMUJAAHID
AMBITIONSAMBITIONS
IN-LAWS
NGO’s/GO’s
48
APPENDIX

TO CONTINUE …TO CONTINUE …

TEXT AND MANUAL ARE MERELY INFORMATION

** BIDAYATUL-HIDAYABIDAYATUL-HIDAYA
(Imam Abu Hamid AL-GHAZALIE)
English / MalayEnglish / Malay
TITLETITLE
(*(*original in Arabicoriginal in Arabic))
TRANSLATEDTRANSLATED
((IN LANGUAGEIN LANGUAGE))
** Classical or traditionally used text in the NUSANTARAClassical or traditionally used text in the NUSANTARA

** NASAAIH -AD-DEENIYATNASAAIH -AD-DEENIYAT
wal WASIYAHwal WASIYAH
(Imam ‘Abdullah Al-Haddad)(Imam ‘Abdullah Al-Haddad)
TITLETITLE

** AL- MAQASIDAL- MAQASID
(Imam An-Nawawi )(Imam An-Nawawi )
TITLETITLE

** UMDAT - AL-SAALIK
WA ‘UDDAT- AL-NASIK
(Ahmad Naquib al-Misri )
EnglishEnglish
TITLETITLE

** MINHAJ - AT-TOLIBIN
(Imam An-Nawawi )
TITLETITLE

FIQH AL-ISLAMIFIQH AL-ISLAMI
WA- ‘ADILLATUHWA- ‘ADILLATUH
(10 volumes)(10 volumes)
(Sheikh Dr. Wahbah Az-Zuhailiy)(Sheikh Dr. Wahbah Az-Zuhailiy)
Malay / IndonesianMalay / Indonesian
TITLETITLE

** IHYA’ ULUM MID-DINIHYA’ ULUM MID-DIN
(10 volumes)(10 volumes)
(Imam Abu Hamid AL-GHAZALIE)
TITLETITLE

** FATHUD-DAYYANFATHUD-DAYYAN
FI FIQHI KHAYRIL ADYANFI FIQHI KHAYRIL ADYAN
(Sayyid Muhammad bin Ahmad Lebbai)
TITLETITLE

AL-MUHADZAB
FI FIQH IMAM SHAFI’IE
(Abu Ishaq al-Shirazi)
Indonesian
TITLETITLE

AL-MAJMU’
SHARAH AL MUHADZAB
(Imam An-Nawawi)
Malay / Indonesian
TITLETITLE
25 volumes

AL-IQNA’
FI HALLI AL-FAZ ABU SUJA’
(Sheikh Al-Khatib al-Sharbini)
Indonesian
TITLETITLE
Used as textbook at Madrasah Aljuneid in 1960’s

KIFAAYATUL-AKHYAR
FEE GHAYATUL IKHTISAR
(Taqiyyudin Abu Bakar Al-Husseiny)
Malay / Indonesian
TITLETITLE
Used as textbook at PERGAS Madrasah since 1990’s

FIQH MANHAJI
(SHAFI-I’EY)
(Dr. Mustofa al-Khin,
Dr. Mustofa al-Bugho
‘Ali ash-Sharbaji)
Malay / Indonesian
TITLETITLE

FATHUL-MU-’IN
(Sheikh Zainuddin Abdul Aziz al-Malbary)
Malay / Indonesian
TITLETITLE

SIYARUS SALIKIN
(Sheikh(Sheikh Abdus Samad Al-Jawi Al-Abdus Samad Al-Jawi Al-
PalembaniPalembani))
Malay / Indonesian
TITLETITLE

SABILAL MUHTADIN
(Sheikh Muhammad Arshad al-Banjariy)(Sheikh Muhammad Arshad al-Banjariy)
Malay / Indonesian
TITLETITLE
(*(*condensed from IHYA’ ULUMUD-DINcondensed from IHYA’ ULUMUD-DIN))

MATLA’ AL-BADRAYN
(Sheikh Muhammad Daud Al-Fatoni)(Sheikh Muhammad Daud Al-Fatoni)
Malay / Indonesian
TITLETITLE TRANSLATEDTRANSLATED

IKHTISAR IHYA’ ULUM-ADDIN
(BIMBINGAN MUKMIN)
(Imam(Imam Abu Hamid Al-GHAZALIEAbu Hamid Al-GHAZALIE))
Malay / Indonesian
TITLETITLE

INNER DIMENSION OF
ISLAMIC WORSHIP
English
TITLETITLE

ON DISCIPLINING THE SELF
English
TITLETITLE

THE MARVELS OF THE HEART
Arabic / English
TITLETITLE

TRAVELLING LIGHT SERIES
(extracted from AL-IHYA’)
English
TITLETITLE

AL-FIQH AL-SHAFI’IE
AL-MUYASSAR
(Sheikh Dr. Wahbah az-Zuhailiy)
Malay / Indonesian
TITLETITLE

QAULQAUL
QAUL JADEEDQAUL JADEED
QAUL QODIMQAUL QODIM
“saying” – refer to the learned opinion of Imam Shafi-’ie
refer to the learned “earlier (older)” opinion of
Imam Shafi-’ie while he was in Baghdad (Levant)
refer to the learned “newer (later)”
opinion of Imam Shafi-’ie after he went to Egypt.

QAULQAUL SSAHIHAHIH
QAUL AQAUL ASSAHAH
QAUL DHOIFQAUL DHOIF
“authenticated saying” or learned opinion
of Imam Shafi-’ie
“most authentic saying” or most learned opinion
of Imam Shafi-’ie - preferred over” Qaul Qawi”
QAUL QOWIQAUL QOWI
Known learned opinion held “strongly” by
Imam Shafi-’ie
Views or saying regarded as “weak”, reported to be
held by Imam Shafi-’ie

QAUL ROJIHQAUL ROJIH
Known learned opinions or the viewpoint of Imam Shafi-’ie’ s
jurisprudential school which have been checked, verified and
preferred by subsequent scholars conforming to and adhering
to the methodology and principles of Imam Shafi-’ie madzhab.

QAUL SYAZQAUL SYAZ
Sayings or opinion which are “strange - odd” attributed to
Imam Shafi-’ie . This opinion would be ignored or rejected.

QAUL MASH-HURQAUL MASH-HUR
Sayings or opinion which are “popular” attributed to
Imam Shafi-’ie , and adhered to by followers of this school.

KHILAFKHILAF
‘‘URFURF
‘‘ADLADL
ILLATILLAT
Sayings or opinion which are subject to “disagreement”
Although attributed to Imam Shafi-’ie or to his methodology,
by followers (scholars) of this school.
“Custom” of the practices of the majority of people
“Just” – describing the upright nature or integrity
of a narrator
“basis” – or the reasoning or “ratio decidendi” regarding
the Legal view or opinion or ruling.

FIQH AL-SUNNAHFIQH AL-SUNNAH
(Sheikh Sayyid Sabiq)(Sheikh Sayyid Sabiq)
English / Malay / IndonesianEnglish / Malay / Indonesian
TITLETITLE

BIDAAYATUL MUJTAHIDBIDAAYATUL MUJTAHID
(Imam Ibnu Rusd al-Qurtubi)(Imam Ibnu Rusd al-Qurtubi)
TITLETITLE

FIQH ‘ALAL MAZAHIB AL-
KHAMSA
(Sheikh Jawad Mughni)
English / Malay / Indonesian
/Persian
TITLETITLE

FATAWA MU’ASSARAHFATAWA MU’ASSARAH
(Sheikh Dr. Yusuf al-Qaradawi)(Sheikh Dr. Yusuf al-Qaradawi)
TITLETITLE

HALAL -WAL –HARAM-
FIL- ISLAM
(Sheikh Dr. Yusuf al-Qaradawi)
TITLETITLE

Traditionally in this kind of session usingTraditionally in this kind of session using AhadithAhadith manual, themanual, the
teacher must be ateacher must be a FAQIHFAQIH, because religious ruling is not merely, because religious ruling is not merely
based uponbased upon AhadithAhadith alone.alone.
Muhadith preserves the Ahadith of Prophet ‫ﷺ‬‫ﷺ‬, whereas
a Faqih is the one who extracts the rules of Deen of Allah SWT
from Qur’an, Ahadith and other principles (of Fiqh).
Thus, in practice, the FAQIH ought to be followed. Students must
refrain from passing ruling from mere reading of these Hadith,
without referring also to one who is a FAQIH.

This is because a FAQIH (jurist) possess a basic understanding of
the various sciences of Hadith as well gathers abstracts of
common meanings from them; the ability to explain the apparent
contradictions that are found in the Ahadith and untie their knots;
also deep understanding of the Qur’an and its Tafsir and related
sciences, well versed in the various sciences of the Arabic
language as well as possesses the knowledge of the statements of
the Sahabah r.a., with comprehensive understanding of the
principles of analogy (Qiyas).

It is for this reason that Sufyan ibn ‘Uyaynah rhm.a. an
illustrious scholar of Hadith, used to say:
“(Muslim’s) submitting to the Fuqaha (expert opinions),
is safety in (his following) the Deen (religion of Islam)”.

He, Sufyan ibn ‘Uyaynah rhm.a. also used to say:
“The Hadith can lead (ignorant people) astray except
(when explained by) the FUQAHA (jurists)”.

A man came to the famous (Muhaddith), Zuhair ibn Mu’awiyah
(to learn). He asked him: “Where do you come from?” (i.e. where
were you learning previously). The man replied: “from Abu
Hanifah (Faqih)”.
Imam Zuhair remarked:“Your going to Abu Hanifah for one day is
more beneficial for you than staying with me for one month”.

Imam A’mash rhm.Imam A’mash rhm. when meeting withwhen meeting with Imam Abu HanifahImam Abu Hanifah r.a.r.a.
was astonished at his response and comment to one Hadithwas astonished at his response and comment to one Hadith
which he just conveyed towhich he just conveyed to Imam Abu HImam Abu Hanifah till he exclaimed:anifah till he exclaimed:
““Enough! You wish to narrate to me in one moment what IEnough! You wish to narrate to me in one moment what I
narrated to you in 100 days. I was not aware that you havenarrated to you in 100 days. I was not aware that you have
practical application to all these Ahadith.practical application to all these Ahadith.
(Then he said:)(Then he said:)

Imam A’mash rhm.Imam A’mash rhm. when meeting withwhen meeting with Imam Abu HanifahImam Abu Hanifah r.a.r.a.
was astonished at his response and comment to one Hadithwas astonished at his response and comment to one Hadith
which he just conveyed towhich he just conveyed to Imam Abu HImam Abu Hanifah till he exclaimed:anifah till he exclaimed:
““OO FuqahaFuqaha (jurists)! You are the physicians (doctors )and(jurists)! You are the physicians (doctors )and
we (we (MuhaddithinMuhaddithin – scholars of Hadith) are (only)– scholars of Hadith) are (only)
the dispensers (pharmacists).”the dispensers (pharmacists).”

Muhammad ibn ‘Abdullah ibn Al-Hakam was asked:
“Who is a Faqih? “
He replied: “That person who extracts one principle from
the Qur’an or As-Sunnah in which he was not preceded by anyone,
then divides that principle into one hundred branches”.
The person asked: Who is it that has such ability?
In reply he said: “Muhammad ibn Idris Ash-Shafi-’ie (r.a.)”.

Those reading-circle usingThose reading-circle using AhadithAhadith manual in our communitymanual in our community
following thefollowing the SHAFI’IESHAFI’IE school, actually has the purpose to reviseschool, actually has the purpose to revise
(and even memorising) the(and even memorising) the HadithHadith, as well as gaining blessings, as well as gaining blessings
especially when the manual is read by those possessingespecially when the manual is read by those possessing ISNADISNAD link.link.
It is thus primarily meant for one to improve one’s knowledge ofIt is thus primarily meant for one to improve one’s knowledge of
HadithHadith, not necessarily, not necessarily FIQHFIQH, because Imam Ash-Shafi-’ie, because Imam Ash-Shafi-’ie
prioritized the knowledge ofprioritized the knowledge of HadithHadith over the dominance ofover the dominance of Ra-’iyRa-’iy
(juristic reasoning) in equipping our scholars of(juristic reasoning) in equipping our scholars of FIQHFIQH. But as to the. But as to the
learninglearning FIQHFIQH itself, one must require a qualified teacher ofitself, one must require a qualified teacher of FIQHFIQH..

This clarification is to dispel the notion – especially to those who areThis clarification is to dispel the notion – especially to those who are
new, merely learning and quoting anew, merely learning and quoting a HadithHadith itself (although one ofitself (although one of
prerequisite), this is not sufficient for pronouncing aprerequisite), this is not sufficient for pronouncing a FIQHFIQH ruling.ruling.
Scholars specializing only in Hadith (Scholars specializing only in Hadith (MUHADDITHMUHADDITH) must comply with) must comply with
thethe ADABADAB of not usurping the place of those who are theof not usurping the place of those who are the FAQIHFAQIH..
It is most unfortunate that someIt is most unfortunate that some HadithHadith manuals compiled by peoplemanuals compiled by people
like Imam An-Nawawi, is being ‘used’ to incite people to becomelike Imam An-Nawawi, is being ‘used’ to incite people to become
‘‘non-Madzhabinon-Madzhabi ’ while Imam An-Nawawi himself followed a’ while Imam An-Nawawi himself followed a
Madzhab and even has a manual onMadzhab and even has a manual on FIQHFIQH of theof the SHAFI’IE MADZHABSHAFI’IE MADZHAB..

TITLETITLE
SAHIH BUKHARY
SUNAN ABU DAWUD
SUNAN IBN MAJAH
SUNAN TIRMIDZI
SAHIH MUSLIM

TITLETITLE
AL- LU’LU’ WAL MARJAN
(Ahadith collections from Bukhary and Muslim)

FATHUL BAARI
(SHARAH SAHIH BUKHARY)
(Imam Ibn Hajar al-Asqolani)
Malay / IndonesianMalay / Indonesian
TITLETITLE

BULUGHUL MARAM MIN
ADILLATI -AL-AHKAM
(Imam Ibn Hajar al-Asqolani)
TITLETITLE

SUBULUS-SALAM
(SHARAH ON BULUGHUL MARAM)
(Imam As-Shan’ani)
IndonesianIndonesian
TITLETITLE

NAILIL AWTHAR
MIN AHADITH SAYIDIL AKHYAR
(Imam Ash-Shawkani)
IndonesianIndonesian
TITLETITLE

RIYAADUS SOLIHIN
(Imam An-Nawawi)
TITLETITLE

COMMENTARY ON
AN-NAWAWI ARBA’IN
(FORTY AHADITH)
(Imam An-Nawawi)
TITLETITLE

““INTRODUCTION TO THEINTRODUCTION TO THE
STUDY OFSTUDY 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 Ismail
IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,
MOST COMPASSIONATE,MOST COMPASSIONATE,
MOST MERCIFUL.MOST MERCIFUL.
TO BE CONTINUEDTO BE CONTINUED
LESSON # 7 –LESSON # 7 –
““IIKHKHTILAAF“TILAAF“
DIFFERENCE OF OPINIONDIFFERENCE OF OPINION
AMONGST THE MADZAAHIBAMONGST THE MADZAAHIB

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

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:
110All Rights Reserved © Zhulkeflee Hj Ismail (2016))

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