[Slideshare] fiqh-course (august 2014-batch) -khilafiyyah-differences-amongst-scholars #7...

““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.

All Rights Reserved © Zhulkeflee Hj Ismail (2014))

And say: O Lord! Increase for me my knowledge

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 – 24 SeptemberUPDATED – 24 September-2014 -2014

AUGUST 2014 - INTAKEAUGUST 2014 - INTAKE

LESSON # 7 – LESSON # 7 –

““IIKHKHTILAAF“ TILAAF“ – – DIFFERENCE OF OPINIONDIFFERENCE OF OPINION

AMONGST THE MADZAAHIBAMONGST THE MADZAAHIB


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


LESSON # 7 – LESSON # 7 –

““IIKHKHTILAAF“ TILAAF“ – – DIFFERENCE OF OPINIONDIFFERENCE OF OPINION

AMONGST THE MADZAAHIB AMONGST THE MADZAAHIB

And say: O Lord! Increase for me my knowledge

TOPIC FOR : 24 SEPTEMBER 2014TOPIC FOR : 24 SEPTEMBER 2014


18 weekly class started: AUGUST 2014 Every Wednesday night @ 8pm – 10pmWisma Indah, 450 Changi Road, #02-00 next to Masjid Kassim.


““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 is During the Battle of the Confederates, the Prophet is

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

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

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


During the Battle of the Confederates, the Prophet is During the Battle of the Confederates, the Prophet is

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

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

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

Then while still on their way, the time of the swolah came .... Then while still on their way, the time of the swolah came ....

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



... 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 and he did The matter was later brought before the Prophet and he did

not disapprove of either group.not disapprove of either group.


1


`Amr ibn al `Aas 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 who asked: .... This was mentioned to the Prophet who asked:

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

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

`And kill not yourselves. Indeed Allah has been most Merciful to `And kill not yourselves. Indeed Allah has been most Merciful to

you.' (Qur’an: Surah An-Nisa’: 4: 29)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


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 s.a.w., they enquired When they met the Messenger of Allah s.a.w., 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 (2014))

... He (Messenger of Allah s.a.w,) 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


“ “iikhkhtilaaftilaaf” 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 “khkhilaafilaaf” (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 “iikhkhtilaftilaf” 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 DOW

N THE SLIPERRY SLOPE

IF NOT MANAGED WILL GO DOW

N THE SLIPERRY 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; and ; and remember with gratitude remember with gratitude Allah's favour on Allah's favour on

you; for you; for ye were enemies and He joined your hearts in love ye were enemies and He joined your hearts in love

so that by His Grace, ye became brethrenso that by His Grace, ye became brethren; and ye were on ; and ye were on

the brink of the pit of fire, and He saved you from it. Thus the brink of the pit of fire, and He saved you from it. Thus

doth Allah make his signs clear to you: that ye may be doth Allah make his signs clear to you: that ye may be

guided.”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, lest ye lose heart and your power departdisputes, lest ye lose heart and your power depart; and be ; and be

patient and persevering: for Allah is with those who patient and persevering: for Allah is with those who

patiently persevere.”patiently persevere.”

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


1.1. The Companions (The Companions (AS-AS-HHAABIAABI), 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, and any controversy would be Qur'an and to the Prophet, and any controversy would be

quickly dispelled.quickly dispelled.


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

commitment to the judgment of the Qur'an and the Prophet commitment to the judgment of the Qur'an and the Prophet

and their complete and total submission to it.and their complete and total submission to it.

4.4. The Prophet used to point out to his Companions what was The Prophet used to point out to his Companions what was

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

questions open to interpretation. questions 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 approach guaranteed the preservation of mutual respect

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

and bigotry at bay.and bigotry at bay.


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

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

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

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

by another person.by another person.

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

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

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

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

the other.the other.


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

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

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

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

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

opinion.opinion.


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

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

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

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


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

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

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

(Ijtihad) who are (Ijtihad) who 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 s.a.w.) 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.”


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

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



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 KHKHILAAFIYAH ILAAFIYAH occurs.occurs. This point is to be understood. This point is to be understood.


Regarding Regarding IJTIHADIJTIHAD, the Prophet Muhammad s.a.a.w. said:, the Prophet Muhammad s.a.a.w. 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.”



Example is the Example is the IJTIHADIJTIHAD, arising from a grammatical understanding of a , arising from a grammatical understanding of a

word in what Prophet Muhammad s.a.a.w. said:word in what Prophet Muhammad s.a.a.w. said:

““If anyone fasts during Ramadhan, then follows it with six days If anyone fasts during Ramadhan, then follows it with six days

((MIN-SHAWWALMIN-SHAWWAL), it will be like he has fasted for a whole year”), it will be like he has fasted for a whole year”

((Hadith reported by Muslim, Abu DawudHadith reported by Muslim, Abu Dawud))


Imam as-Shafi’e r.a. understands the “Imam as-Shafi’e r.a. understands the “MINMIN--ShawwalShawwal” to mean fasting ” to mean fasting

““in Shawwalin Shawwal” whereas Imam Malik r.a. understands it as to follow up ” whereas Imam Malik r.a. understands it as to follow up

fasting “ fasting “ beginning in Shawwalbeginning in Shawwal”.”.

TAUFIQTAUFIQ

HIDAAYAHIDAAYA

(astray)(astray)

(success)

(guidance)PARABLE OF

THE ROAD


TAUFIQTAUFIQ

(missed completely)

(‘Bulls-eye’)

(on target)

HIDAAYAHIDAAYA

(missed completely)

PARABLE IN

ARCHERY


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, ), only exposes their ignorance (or rather, bias,

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

This is because, since This is because, since IIKHKHTILAFTILAF 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), (even if found to be wrong, it is still in compliance with this Sunnah),

so how can it then become a so 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 IIKHKHTILAFTILAF)), 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 to some preferred basis on correct, but his do differ with them due to some preferred basis on

his part; or available evidence regarded by him as more accurate or his part; or available evidence regarded by him as more accurate or

that his argument as having stronger basis.that his argument as having stronger basis.


Those who imagine that Those who imagine that KHKHILAAFIYAHILAAFIYAH 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 IIKHKHTILAAFTILAAF had had

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

Prophet s.a.w. who, himself, had tolerated them in most instances.Prophet s.a.w. 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 s.a.w. , but the types of companion was rejected by the Prophet s.a.w. , 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 s.a.w. , they informed When they came to the Messenger of Allah s.a.w. , they informed

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

PRECEDENCE DURING TIME OF THE PROPHETPRECEDENCE DURING TIME OF THE PROPHET


... He (the Messenger s.a.w.) said: ... He (the Messenger s.a.w.) 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.).)



““The The FUQAHAFUQAHA (Muslim jurists-scholars) are the trustees (Muslim jurists-scholars) are the trustees

((UMANAA-UUMANAA-U) of the Messenger, as long as they do not insert ) of the Messenger, as long as they do not insert

worldly interest into it (their religious guidance and worldly interest into it (their religious guidance and

teachings).” He was then asked: “What is ‘to insert worldly teachings).” He was then asked: “What is ‘to insert worldly

interest into it’ ?” (The Prophet s.a.a.w.) said: “(It is when) interest into it’ ?” (The Prophet s.a.a.w.) said: “(It is when)

they follow the Sultan (i.e. those wielding political power)! they follow the Sultan (i.e. those wielding political power)!

So when they do that (follow the dictates of these leaders), So when they do that (follow the dictates of these leaders),

be cautious towards them (i.e. these Muslim jurist-scholars) be cautious towards them (i.e. these Muslim jurist-scholars)

in regard to your Deen (religion).”in regard to your Deen (religion).”

((Hadith reported by TirmidziHadith reported by Tirmidzi) )

““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 the replied: “When a matter (affair) is given over, He 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) )


PARABLE OF THE PASSENGERS ON A SHIP

A Saying of Prophet Muhammad [p.b.u.h.]


AN-NASEEHAHSincere Advice

““Whoever says (something) about the Qur’an without Whoever says (something) about the Qur’an without

knowledge, then let him take a seat in the Hell-fire.”knowledge, then let him take a seat in the Hell-fire.”

((Hadith reported by TirmidziHadith reported by Tirmidzi))



““Whoever fabricate falsehood (by ascribing it) to me, Whoever fabricate falsehood (by ascribing it) to me,

then let him take a seat in the Hell-fire.”then let him take a seat in the Hell-fire.”

((Hadith reported by BukharyHadith reported by Bukhary))

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

[1] Learned scholars [1] Learned scholars who arewho are immoral immoral; ;

[2] leaders[2] leaders who are who are unjustunjust (oppressive); and (oppressive); and

[3] those who give religious decree [3] 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.)”)”)


Once the Sheikh Muhammad Al-Ghazalie Once the Sheikh Muhammad Al-Ghazalie rahm. rahm. , a renown Islamic , a renown Islamic

scholar of Egypt, visited a mosque in a country where the revival of scholar of Egypt, visited a mosque in a country where the revival of

Islam and the Islamic movements calling for the return to the “Qur’an Islam and the Islamic movements calling for the return to the “Qur’an

and As-Sunnah” was received enthusiastically.and As-Sunnah” was received enthusiastically.

When the Sheikh went to the toilet, which already has modern When the Sheikh went to the toilet, which already has modern

sanitation of the 20sanitation of the 20thth century. He discovered a very peculiar thing. century. He discovered a very peculiar thing.

Upon entering the wash-room, he was shocked to find a heap of Upon entering the wash-room, he was shocked to find a heap of

pebbles accumulated outside every cubicle to the w.c. pebbles accumulated outside every cubicle to the w.c.

He then enquired from the local mosque leaders as to what these He then enquired from the local mosque leaders as to what these

pebbles were for.pebbles were for.


He was told:He was told:

““Sheikh, haven’t you read in Book of Hadith under Chapter on Sheikh, haven’t you read in Book of Hadith under Chapter on

Purification :Purification :

“When any one of you goes to the toilet (to defecate), let him

take along with him three stones (smooth pebbles) and clean

himself with them, for that will suffice him.”

(Hadith reported by An-Nasa-i)


He then continued:He then continued:

““Since today Sheikh, this Sunnah is no longer practiced, so we hope to Since today Sheikh, this Sunnah is no longer practiced, so we hope to

encourage and revive it (encourage and revive it (IHYAA-I SUNNAHIHYAA-I SUNNAH) to gain the great reward ) to gain the great reward

as stated by the Prophet s.a.a.w. :as stated by the Prophet s.a.a.w. :

“Whoever revives a Sunnah (tradition) from my Sunnah, which people then

act upon it, he will have the reward equivalent to that of those who practice

it without their reward detracted in the slightest.”

(Hadith reported by Ibn Majah)

All Rights Reserved © Zhulkeflee Hj Ismail (2014)) LAA-HAU-LA-WA-LAA-QUW-WATA IL-L-BIL-LAAH


Once in a mosque at the start of the month of Once in a mosque at the start of the month of RamadhanRamadhan, there was , there was

commotion and arguments which became acrimonious.commotion and arguments which became acrimonious.

This was pertaining to a ‘This was pertaining to a ‘KHILAFIYYAHKHILAFIYYAH’ issue regarding performing the ’ issue regarding performing the

supererogatory Swolah of ‘supererogatory Swolah of ‘QIYAMU-TARAAWIHQIYAMU-TARAAWIH’.’.

One group belonged to a One group belonged to a MadzhabMadzhab which opines that it should be 20 which opines that it should be 20

raka’atraka’at while another group adhere to a different Madzhab which insist it while another group adhere to a different Madzhab which insist it

to be only 8 to be only 8 raka’atraka’at. Both groups were vehemently claiming that their . Both groups were vehemently claiming that their

views is in accordance with basis in views is in accordance with basis in Shari’ahShari’ah..

Things almost came to blow when a Scholar (Things almost came to blow when a Scholar (‘Aleem‘Aleem), respected by both ), respected by both

groups, walked into the mosque.groups, walked into the mosque.


All the people decided to let the All the people decided to let the ‘‘AleemAleem to adjudicate their differences.to adjudicate their differences.

First he sought, separately from each group, whether they were aware of First he sought, separately from each group, whether they were aware of

the basis for their the basis for their MadzhabMadzhab’s view on this issue.’s view on this issue.

After listening from both, he told them:After listening from both, he told them:

““TheThe MadzhabMadzhab which opines that it is to be performed with 20 which opines that it is to be performed with 20 raka’atraka’at has has

valid basis in valid basis in Shari’ahShari’ah. . And the other And the other MadzhabMadzhab which holds it to the which holds it to the

opinion that it should be 8 opinion that it should be 8 raka’atraka’at too has valid basis in too has valid basis in Shari’ahShari’ah. For there . For there

is a valid “is a valid “KhilaKhilaff “ on this subject.” “ on this subject.”

Both groups were not satisfied with this and demanded thatBoth groups were not satisfied with this and demanded that ‘Aleem ‘Aleem decide decide

as to who is right and which juristic opinion should the mosque adopt.as to who is right and which juristic opinion should the mosque adopt.


Again the commotion started, each asserting that their Again the commotion started, each asserting that their MadzhabMadzhab’’s view is s view is

the correct view and therefore should be adopted. Some even warned the the correct view and therefore should be adopted. Some even warned the

‘Aleem ‘Aleem that he must judged with utmost justice and not try to conceal any that he must judged with utmost justice and not try to conceal any

knowledge regarding Al-Qur’an and Sunnah (which they imagined to be knowledge regarding Al-Qur’an and Sunnah (which they imagined to be

favouring them), nor be influenced by what had been done in the past.favouring them), nor be influenced by what had been done in the past.

The The ‘Aleem ‘Aleem firstly sought from both groups their commitment to accept firstly sought from both groups their commitment to accept

whatever decisions he arrived at. Then he spent some time to think, and whatever decisions he arrived at. Then he spent some time to think, and

then he performed 2 then he performed 2 raka’atraka’at prayer, and then he addressed the people. prayer, and then he addressed the people.

““I have arrived at a decision. For this I have arrived at a decision. For this RamadhanRamadhan, there shall be no , there shall be no TarawihTarawih

prayer to be performed in this mosque. “prayer to be performed in this mosque. “


The people were aghast! Some hastily accused the The people were aghast! Some hastily accused the ‘‘AleemAleem of refusing to of refusing to

uphold the Sunnah, and has deviated with his opinion deemed by them to uphold the Sunnah, and has deviated with his opinion deemed by them to

be a worstbe a worst Bid’ahBid’ah than the two differing views. than the two differing views.

At least they wanted to perform At least they wanted to perform TarawihTarawih, whereas the, whereas the ‘ ‘AleemAleem has has

disallowed any one to do so. So they began to protest. disallowed any one to do so. So they began to protest.

The The ‘‘AleemAleem then told them, “Please tell me under what (then told them, “Please tell me under what (Hukm’ taklifHukm’ taklif) )

category your Madzhab places performance of “category your Madzhab places performance of “Swolat TarawihSwolat Tarawih” to be?”” to be?”

Both group responded, “Both group responded, “MandubMandub (sunnat (sunnat)”.)”.

Then the Then the ‘Aleem ‘Aleem asked, “Under what (asked, “Under what (Hukm’ taklifHukm’ taklif) ruling does your ) ruling does your

MadzhabMadzhab teaches on preservation of unity ( teaches on preservation of unity (UkhuwwahUkhuwwah) among Muslims?) among Muslims?


Sheepishly both groups responded, “It isSheepishly both groups responded, “It is Wajib Wajib (OBLIGATORY)!”(OBLIGATORY)!”

Then theThen the ‘Aleem ‘Aleem continued, “ Seeing that both of you (groups) are adamant continued, “ Seeing that both of you (groups) are adamant

in wanting to pursue with an issue (in wanting to pursue with an issue (TarawihTarawih) which is ) which is mandubmandub (sunnat) (sunnat)

while it would cause disunity or perhaps lingering enmity – a grave sin, while it would cause disunity or perhaps lingering enmity – a grave sin,

therefore the Adab is to safeguard the welfare of the Ummah. We must therefore the Adab is to safeguard the welfare of the Ummah. We must

adhere to a principle (adhere to a principle (USULUSUL) in) in FIQHFIQH ::

DAR-’UL –MAFAA-SID - MUQAD-DIMUN - ‘ALAA - JALBUL - MA-SWAA-LIH

““Avoiding the harmful takes precedence over achieving of a benefit”Avoiding the harmful takes precedence over achieving of a benefit”


“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. .“.“

((Qur’an: Aali ‘Imran: 3: 103Qur’an: Aali ‘Imran: 3: 103))


““... Ask from those who possess the Message ... Ask from those who possess the Message

(az-Zikr : the remembrance) in matters which (az-Zikr : the remembrance) in matters which

you do not know.“you do not know.“

((Qur’an: al-Nahlu: 16: 43Qur’an: al-Nahlu: 16: 43))

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

the) people, rather he takes away knowledge by taking away the) people, rather he takes away knowledge by taking away

its people (the true scholars – its 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.).)


““If anyone contends with the Messenger even after If anyone contends with the Messenger even after

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

a path other than that becoming to men to Faitha path other than that becoming to men to Faith, We shall , 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 (2014))

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

KHKHILAAFIYYAHILAAFIYYAH” 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 KHKHILAAFIYYAHILAAFIYYAH amongst amongst

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

KHKHILAAFIYYAH ILAAFIYYAH 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 warned that, there are We have to warned that, there are OrientalistsOrientalists and their Western- and their Western-

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

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

Islamic scholars.Islamic scholars.

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

KHKHILAAFIYYAILAAFIYYA, 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 obvious deviancy. They knew that most ordinary Muslims are

unaware.unaware.All Rights Reserved © Zhulkeflee Hj Ismail (2014))

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 need ’ would always attempt at dismissing the need

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

‘leveling’ in the Muslims of the true ‘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 work are in English, thus English-speaking Muslims As most of their work 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 ‘wanabeeswanabees’ 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 irshaadahirshaadah, and more importantly , and more importantly Taufiq wal-Hidaa-ya Taufiq wal-Hidaa-ya from Allah SWT. from Allah SWT. would we be saved from its evil.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 ””


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:

86All Rights Reserved © Zhulkeflee Hj Ismail (2014))

[Slideshare] fiqh-course (august 2014-batch) -khilafiyyah-differences-amongst-scholars #7...

Documents

Transcript of [Slideshare] fiqh-course (august 2014-batch) -khilafiyyah-differences-amongst-scholars #7...