parable or-distributary-river [slideshare]

All Rights Reserved © Zhulkeflee Hj Ismail (2016))

Extracted from module:

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

MAIN RIVER SOURCE

DISTRIBUTARIESDISTRIBUTARIES


All distributaries emanate from the main river source.All distributaries emanate from the main river source.

The nearer it is to the source, the purer will be the water.The nearer it is to the source, the purer will be the water.

None of the distributaries alone can claim to represent the None of the distributaries alone can claim to represent the

entire main river, yet as long as they are connected to the entire main river, yet as long as they are connected to the

main source, they are all part of the river system (no main source, they are all part of the river system (no

doubt).doubt).


It may even merge into one another. Or some may It may even merge into one another. Or some may

completely disappear from the earth’s surface. Or pure completely disappear from the earth’s surface. Or pure

water from the sky may be added to it.water from the sky may be added to it.

Each of these distributaries could also be affected by the Each of these distributaries could also be affected by the

soil upon which it flows through, or impurities may have soil upon which it flows through, or impurities may have

been thrown into them, or other pollutants inadvertently been thrown into them, or other pollutants inadvertently

introduced as when irrigation or dam have to be introduced as when irrigation or dam have to be

constructed etc..constructed etc..All Rights Reserved © Zhulkeflee Hj Ismail (2016))

Thus, the concern is for users of each distributary to be

cautious when drinking from it, lest they may consume

something harmful - although yet one has to still drink

from it - or else die from thirst.


To deprive anyone from the available water that they

already can access to, with the excuse that it has become

polluted, is foolish; just as long as the stream they are

drinking from still contain the water which is from the main

source. Our concern is only that they should be mindful ,

not to totally forbid them of their distributary they are

upon.All Rights Reserved © Zhulkeflee Hj Ismail (2016))

Similarly foolish is to argue “my distributary is better

than your distributary” when both actually possess

life-sustaining water (H₂O).


Those who have collected for themselves clean water may

share them with others – but, it would be sheer arrogance

to ‘incite’ common people who have always relied upon

these distributaries for their sustenance, to abandon

benefitting from the abundant flow of these streams, for

the sake of ‘small insignificant cisterns and tanks’ being

offered.


It is equally foolish, nay irresponsible, to confuse – or

rather to “scare and confound”- the common people

whose need for water does not necessarily require him to

be expert chemists themselves – only for them to heed

whatever advice of the medical experts amongst them as

well as from the “water authority”.

WaAllaahu a’lamWaAllaahu a’lam..All Rights Reserved © Zhulkeflee Hj Ismail (2016))


#1

TaqlidTaqlid is in fact “ is in fact “wajibwajib” (obligatory) for every Muslim who are non-” (obligatory) for every Muslim who are non-

MujtahidMujtahid. .

This has been the consensus (This has been the consensus (IJMA’IJMA’ ) of Islamic scholars since the ) of Islamic scholars since the

Prophet’s time – to follow those who are the learned, and the Qur’anic Prophet’s time – to follow those who are the learned, and the Qur’anic

basis are many viz:basis are many viz:

““Is Is TaqlidTaqlid haramharam (forbidden)” ? (forbidden)” ? #1



MujtahidMujtahid. .





““ask of those who possess the Message, ask of those who possess the Message,

in matters which you do not know.” in matters which you do not know.”

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



MujtahidMujtahid. .







MujtahidMujtahid. .





““Allah will raise up, to (suitable) ranks (and degrees), those of Allah will raise up, to (suitable) ranks (and degrees), those of

you who believe and who have been granted Knowledge”you who believe and who have been granted Knowledge”

((Qur’an: Mujadilah: 58: 11Qur’an: Mujadilah: 58: 11))



MujtahidMujtahid. .

This has been the consensus (This has been the consensus (IJMA’ IJMA’ ) of Islamic scholars since the ) of Islamic scholars since the






MujtahidMujtahid. .





““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”

((Qur’an: An-Nisa’: 4: 59Qur’an: An-Nisa’: 4: 59))


Study in the lives of the Study in the lives of the Khulafa’ RashidunKhulafa’ Rashidun, Ibn Mas’ud, Mu’adz, Ibn , Ibn Mas’ud, Mu’adz, Ibn

‘Abbas, Ibn ‘Umar, A’ishah, Umm Salamah, etc. show that they not only ‘Abbas, Ibn ‘Umar, A’ishah, Umm Salamah, etc. show that they not only

convey convey AhadithAhadith, but also give “, but also give “IFTAHIFTAH” religious rulings on certain ” religious rulings on certain

matters.matters.

This is where This is where MadzhabMadzhab has its beginnings – i.e. during the Prophet’s has its beginnings – i.e. during the Prophet’s

time – “time – “Madzhab SahabyMadzhab Sahaby”” (juristic opinions of the Companions). And (juristic opinions of the Companions). And

the Prophet s.a.w. knew and even sanctioned this practice.the Prophet s.a.w. knew and even sanctioned this practice.



Some scholars advocate “IT-TIBA’ “ i.e. “following ” by also

understanding the basis (DALIL) for a decision. This is to prevent

laziness and cult-like blind adherence (TA’ASSUB) merely to

personalities and charisma.

Howbeit, this “IT-TIBA’ “ is still regarded as “TAQLID ” because the

person (MUTTABI’) still has to rely upon whatever the scholars have

presented, for he (who obviously is not MUJTAHID) has no

competency to adequately assess the basis from its sources

independently.



His knowing of the basis is not compulsory, but only encouraged as a

learning process i.e. as encouragement to aspire to upgrade himself

towards becoming knowledgeable of the Deen; as well as for him to

appreciate and learn the methodology.

It is only in matters of Aqeedah or in matters that outwardly opposes

known principles and teachings of Islam, that “Taqlid “ (in the sense of

following blindly) is Haram (forbidden) i.e. for those who can think and

can verify.



Some erroneously assumed that this reliance upon the authority whose

competency can be generally ascertained to be forbidden, while they

conveniently forget that this itself is in fact complying to Allah’s

commandment:


““... Ask from those who possess the Message (az-Zikr : the ... Ask from those who possess the Message (az-Zikr : the

remembrance) in matters which you do not know.“remembrance) in matters which you do not know.“

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

WaAllaahu a’lamWaAllaahu a’lamAll Rights Reserved © Zhulkeflee Hj Ismail (2016))


# 2

If by “Bid’ah “ we mean strictly to refer to any “ innovation” i.e.

“something which has not been done by the Prophet ملسو هيلع هللا ىلصملسو هيلع هللا ىلص himself ” -

then yes, of course it is “Bid’ah “.

This was because there was no necessity for the Prophet ملسو هيلع هللا ىلصملسو هيلع هللا ىلص to be

following any one else’s opinion on religious matter.

““Is following Is following MadzhabMadzhab a a Bid’ahBid’ah (innovation) ? ” (innovation) ? ” # 2


Yet, amongst the Companions of the Prophet, there are those whom he

specifically pointed out to be referred by others, because these were

acknowledged by him as competent scholars and teachers in the

Prophet’s absence.

So if by “madzhab “ we mean “school of thoughts in matters of juristic,

Qur’anic interpretations”, then this is clearly already advocated by the

Prophet ملسو هيلع هللا ىلصملسو هيلع هللا ىلص himself during his life-time.



So, if some practices occur which is known to the Prophet ملسو هيلع هللا ىلصملسو هيلع هللا ىلص and he consented (by not forbidding it) then, technically it is to be

regarded as a Sunnah (TAQRIRIYYA).

So, here in fact is the argument supports that following “madzhab ” is

not a “Bid’ah ” but rather is actually a “Sunnah ” . It baffles us that

this point has be avoided or ignored by the so-called ‘advocates’

calling for the returning to the “Qur’an and As-Sunnah” who callously

ruled that “following a Madzhab is “Bid’ah”?!



As to the concern of varieties of views amongst the Madzaahib, yes,

there were already “IKHTILAAF ” (differences) in the opinions even

among the companions themselves, although few, but it was wisely

tolerated by the Prophet ملسو هيلع هللا ىلصملسو هيلع هللا ىلص himself. We should take the lesson

that, the Prophet’s toleration was in fact to teach us how we are

supposed to regard differences of opinions with ADAB, amongst the

learned.

These differences are even regarded as a mercy.

WaAllaahu a’lam.




# 3

Although the slogan “Let’s go back to Al-Qur’an and As-Sunnah” may

be correct and in vogue, yet it is a general statement which must be

read with a caveat – i.e. “only for those knowledgeable and who truly

are competent to do so” – which therefore is not a licence for just

everyone.

The general Muslims are required to refer to Islamic jurists and

scholars whose opinions, explicitly or implicitly as a rule, must be

founded upon the Qur’an and As-Sunnah.

“ “Why must we follow Why must we follow MadzhabMadzhab when we can go when we can go to the Qur’an and Ahadith ourselves ? ”to the Qur’an and Ahadith ourselves ? ”

# 3


So the obvious response to the above is crucially with a question –

“Are you a ‘Mujtahid’? “

The claim of one’s ability to “going back to Al-Qur’an and Ahadith”

must first be ascertained and verified . Without which one still has to

rely upon those who can.

And all “Madzaahib” are in fact a body or collegiate of competent

Islamic scholars whose task are to refer matters to the Qur’an and As-

Sunnah.


# 3


Today those whose advocacy is : “We do not follow any Madzhab”

are spewing a contradiction because they are in fact setting up a new

“Madzhab” i.e. technically it is still “a madzhab of those who reject

traditional Madzhab”, except that they may not even be learned

themselves.

Thus, it is a misguidance of the misguided. May Allah safeguard us all

from every kinds of misguidance.

WaAllaahu a’lam.


# 3



# 4

No! Madzaahib in Islam is not the same as ‘denomination’ or

‘sects’ as in Christianity because:

[1] Muslim scholars of every Madzhab adhere to similar principles –

Al-Qur’an, As-Sunnah, Ijma’, Qiyas, etc. – they differ only in some

few secondary matters of interpretations, but are generally in

agreement in most fundamental issues.

“ “Would not following Would not following MadzhabMadzhab a form of sectarianism a form of sectarianism like the denominations of the Christian churches ? ”like the denominations of the Christian churches ? ”

# 4




[2] Whereas in Christianity, ‘denominations’ amongst them differ in

regard to fundamentals and primary sources viz. the Bible, their

dogmas, their rites , etc.


# 4




[3] All Muslims are to aspire to become ‘Ulama (scholars) to some

degree, and they can re-check whatever opinions with other

scholars - whereas in Christianity, most of their Church cleric has

almost an exclusive authority, and are unquestionably followed by

the ordinary congregation.


# 4

WaAllaahu a’lamWaAllaahu a’lamAll Rights Reserved © Zhulkeflee Hj Ismail (2016))


# 5

Everyone should begin following only one Madzhab first.

It is not only following the final juristic decision, but also to learn the

principles, methods and approaches to its juristic interpretation.

“ “Must we follow only one Madzhab? Can we not move Must we follow only one Madzhab? Can we not move to the opinion of other Madzaahib ?”to the opinion of other Madzaahib ?”

# 5


Because, there are differences in the methodological preferences used

between Madzaahib – viz. what is stressed strictly (‘AZEEMAH); what

can be given dispensation (RUKH-SHOH); etc. therefore, changing or

mixing opinions of Madzaahib before knowing each of the basis, is

forbidden as it can lead to confusion for novice.

This is to prevent ‘hybrid’ opinion which strictly speaking is neither of

this madzhab nor of that – termed ‘TALFIQ’.


# 5


However, for those advanced in following a Madzhab, are known to

adopt views or juristic opinions from other Madzaahib after comparing

the basis used, as well as to consider which opinions can offer the best

solution to an issue at hand (but avoiding the error of ‘TALFIQ’) .

Yet even so, they do not have to declare, nor is it necessary to regard

themselves to have changed Madzhab.

WaAllaahu a’lam


# 5


REMEMBER THIS IMPORTANT COMMANDREMEMBER THIS IMPORTANT COMMAND

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

IMPORTANT DU’AIMPORTANT DU’A

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

WA-ARI-NAL – BAA-TWILA – BAA-TWI-LAANWA-ARI-NAL – BAA-TWILA – BAA-TWI-LAANWAR-ZUQ-NAJ – TI –NAA - BAHWAR-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 ability to follow it.and grant us 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.”


parable or-distributary-river [slideshare]

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