[Slideshare]fiqh course-#7-khilafiyyah(2011)

““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 (2011))

LESSON # 7 – LESSON # 7 –

““IKHTILAAF“ IKHTILAAF“ – – DIFFERENCE OF OPINIONDIFFERENCE OF OPINION

AMONGST THE MADZAAHIBAMONGST THE MADZAAHIBAnd 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)”


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

and those charged with authority among you. and those charged with authority among you.

If ye differ in anything among yourselves, refer it to If ye differ in anything among yourselves, refer it to

Allah and His Messenger if ye do believe in Allah and Allah and His Messenger if ye do believe in Allah and

the Last Day: that is best, and most suitable for final the Last Day: that is best, and most suitable for final

determination.” 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:

"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."

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


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

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

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

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

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


`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

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


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

performed the (same) prayer (performed the (same) prayer (SwolahSwolah), whole the other man did ), whole 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

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

the reward.”the reward.”

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


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

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

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

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

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

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

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

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

necessarily imply conflictnecessarily imply conflict” . ” .


“Dialectics” (Jadal) implies “carrying out a

discussion in a contentious manner in order to gain the

upper hand.” The term ‘jadal’ in the original is used in the

sense of "braiding" a rope. It conveys the sense of

stretching and arm-twisting exercised by disputants while

each endeavours to force the other to accept his point of

view.


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

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

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

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

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

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

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


The differences or “ikhtilaf ” which occurred among our

forebears in early Muslim history, and which continue to be

with us, are part of this natural manifestation of variety.

This is a phenomenon – “ikhtilaf ” could prove to be

positive and extremely beneficial, provided that such

differences do not exceed their limits; and provided they

remain within the standard norms of ethics and proper

behaviour – ADAB.



IKHTILAF(holding to deferring views)

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

MUJADALAH (disputation - argumentation)

MUFARRAQOH – INSHIQAQ(divisive - enmity)

IF NOT MANAGED WILL GO DOWN THE SLIPERRY SLOPE

IF NOT MANAGED WILL GO DOWN THE SLIPERRY SLOPE

““If Allah had so willed, succeeding generations would not If Allah had so willed, succeeding generations would not

have fought among each other, after clear (Signs) had have fought among each other, after clear (Signs) had

come to them, but they (chose) to wrangle, some believing come to them, but they (chose) to wrangle, some believing

and others rejecting. If Allah had so willed they would not and others rejecting. If Allah had so willed they would not

have fought each other; but Allah fulfils His plan.”have fought each other; but Allah fulfils His plan.”

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

yourselves; and remember with gratitude Allah's favour on yourselves; and remember with gratitude Allah's favour on

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

so that by His Grace, ye became brethren; and ye were on so that by His Grace, ye became brethren; 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 do not fall into And obey Allah and His Messenger; and do not fall into

disputes, lest ye lose heart and your power depart; and be disputes, lest ye lose heart and your power depart; 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-HAABIAS-HAABI), may God be pleased with them, ), may God 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 occurred despite attempts to avoid them, the If differences 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. On their part, the questions open to interpretation. On their part, the

Companions had mutual trust in the genuineness of each Companions had mutual trust in the genuineness of each

other's judgments. This approach guaranteed the preservation other's judgments. This approach guaranteed the preservation

of mutual respect among fellow Muslims who differed, and also of mutual respect among fellow Muslims who differed, and also

kept fanaticism and bigotry at bay.kept fanaticism and bigotry at bay.


5.5. 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.

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

during argumentation (during argumentation (ADABADAB). They discussed matters politely ). They discussed matters politely

and amicably, avoiding the use of vile and insulting language. and amicably, avoiding the use of vile and insulting language.

Each was prepared to listen attentively to the other.Each was prepared to listen attentively to the other.


7.7. 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 disputation (debate) without Whosoever engages in any disputation (debate) without

(basing his argument with) knowledge, Allah’s anger is (basing his argument with) knowledge, 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 who are immoral; leaders who are Learned scholars who are immoral; leaders who are

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

(Ijtihad) are ignorant.”(Ijtihad) are ignorant.”

((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.”


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

rulings in rulings in FIQHFIQH. .

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

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

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

done.done.

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

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


Regarding Regarding IJTIHADIJTIHAD, the Prophet Muhammad 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.”

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

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 - only exposes their ignorance (or matter which differ from theirs - only exposes their ignorance (or

rather, arrogance) on the matter.rather, arrogance) on the matter.

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

(even if found to be wrong, it is still in compliance with this Sunnah), (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’AHBID’AH??


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

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

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

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

correct one.correct one.

NOTENOTE: There can be no : There can be no IJTIHADIJTIHAD in which a matter has a conclusive in which a matter has a conclusive

basis from primary sources or on (basis from primary sources or on (UUSSULUL) principles unanimously ) principles unanimously

agreed upon.agreed upon.


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 compared with what the other – so that it may be compared with what the other

scholars(jurists) have relied upon. scholars(jurists) have relied upon.

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 he differ with them only in regard as to which view he correct, but he differ with them only in regard as to which view he

preferred or regarded as more accurate or has a stronger basis.preferred or regarded as more accurate or has a stronger basis.


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

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

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

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

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

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

every one. every one.


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

existed even amongst the existed even amongst the ASHAABIYASHAABIY (companions) of the Prophet s.a.w. (companions) of the Prophet s.a.w.

who, himself, had tolerated them in most instances.who, himself, had tolerated them in most instances.

Although there are exceptions as when a different opinion of certain Although there are exceptions 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 hastily opinions he warned them against (or corrected even), were those hastily

done, or made from ignorance (without knowledge), or which may lead done, or made from ignorance (without knowledge), or which may lead

to immorality, or in matters contradicting known principles of the to immorality, or in matters contradicting known principles of the

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



Jaabir r.a. Narrated, “We were on a journey and on of us was Jaabir r.a. Narrated, “We were on a journey and on 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? The remedy for ignorance is to ask question! know? The remedy for ignorance is to ask question!

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

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

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

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

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

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

He was asked: He was asked:

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

And he said: And he said:

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

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

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


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

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

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

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

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

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

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


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

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

Somebody ask: Somebody ask:

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

He 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) )


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

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

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

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

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

((Qur’an: An-Nisa’: 4: 115)Qur’an: An-Nisa’: 4: 115)All Rights Reserved © Zhulkeflee Hj Ismail (2011))

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

‘liberalism’ , inciting anarchy and deviationist ideas amongst the ‘liberalism’ , inciting anarchy and deviationist ideas amongst the

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

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

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

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

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

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


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

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

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

Islamic scholars.Islamic scholars.

These are These are pseudo-’ULAMApseudo-’ULAMA introducing deviant teachings disguised as introducing deviant teachings disguised as

KHILAAFIYYAKHILAAFIYYA, conveniently omitting to mention the real or principle , conveniently omitting to mention the real or principle

issue which the true issue 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 (2011))

Their approach is by applying methodologies and alien standards or Their approach is by applying methodologies and alien standards or

criteria - imposing it upon the Muslims academic discourse e.g. criteria - imposing it upon the Muslims academic discourse e.g.

Hermeneutics, humanism, femininism, modernism. Secularism, Hermeneutics, humanism, femininism, modernism. Secularism,

pragmatism, contextualism ,etc. - they wish the Muslims to adopt or pragmatism, contextualism ,etc. - they wish the Muslims to adopt or

adapt.adapt.

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.


Islamic scholars have already refuted these standards, but many of Islamic scholars have already refuted these standards, but many of

these pseudo-scholars are either dishonest by pretending that these these pseudo-scholars are either dishonest by pretending that these

refutations never existed, or perhaps they themselves are unaware of refutations never existed, or perhaps they themselves are unaware of

it because most of them do not read Arabic. it because most of them do not read Arabic.

Thus English-speaking Muslims may be very susceptible to these Thus English-speaking Muslims may be very susceptible to these

controversies disseminated by them.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 themselves.views of the traditional Islamic scholars amongst themselves.


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 may be seeking recognition via Some other pseudo-scholars may be seeking recognition via

associating themselves with such scholars. Others perhaps may associating themselves with such scholars. Others perhaps may

even be “academics-for-hire” type obviously are under the payroll of even be “academics-for-hire” type obviously are under the payroll of

their ‘patrons’, with certain agenda against Islamic ascendancy and their ‘patrons’, with certain agenda against Islamic ascendancy and

the spread of traditional Islam. 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 (FITNAH) everywhere,Both are a great trial (FITNAH) 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


ALLAA-HUM-MA – ARI-NAL-HAQ-QA - HAQ-QANWAR- ZUQ-NAT - TI-BAA- ’A

WA-ARI-NAL – BAA-TWILA – BAA-TWI-LAANWAR-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 grant us the ability to And make us see Falsehood to be false and grant us the ability to reject it.”reject it.”

IMPORTANT DU’AIMPORTANT DU’A


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[Slideshare]fiqh course-#7-khilafiyyah(2011)

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