Slideshare (adab-2013)lesson#-7-relationship-(adab-in following-madzhab)-(5-oct-2013)

LESSON # 7LESSON # 7
RELATIONSHIPRELATIONSHIP
(ADAB IN FOLLOWING MADZHAB)(ADAB IN FOLLOWING MADZHAB)
3RD
RUN OF THE MODULE
Arabic (plural) of Adab : meanings – “good breeding, decency,
nurture, good manners, refinement, cultured, decorum, courteous,
etiquette, propriety, social grace, to educate, discipline, the
humanities, etc.” sense of proportion and knowledge of their rightful
place in the order of things, the absence of which indicates injustice
Insha’Allah -This is a follow-up course, after completion
of 18 weeks course on the kitab “Ta’lim al-Muta’allim
Tariqit Ta’allum ” of Sheikh Tajuddin Nu’man Zarnuji
started 24 August 2013
IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,
MOST COMPASSIONATE,MOST COMPASSIONATE,
MOST MERCIFUL.MOST MERCIFUL.
All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
UPDATED 5 SOCT 2013UPDATED 5 SOCT 2013
Topic for 5 October 2013Topic for 5 October 2013

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

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

By retracing our life, we start with understandingBy retracing our life, we start with understanding
our basic nature as a human being - havingour basic nature as a human being - having
inherent powers and their potentialities to beinherent powers and their potentialities to be
developed.developed.

In our relationship regarding our Education – weIn our relationship regarding our Education – we
are to encounter, i.e. assisted by our educators -are to encounter, i.e. assisted by our educators -
with what is referred to as, “with what is referred to as, “knowledgeknowledge”.”.

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

Relationship with the Parents and TeacherRelationship with the Parents and Teacher
Yet, we are born helpless and have to be cared,Yet, we are born helpless and have to be cared,
nurtured, to be inculcated with discipline, taught andnurtured, to be inculcated with discipline, taught and
developed by adeveloped by a Murabbi’Murabbi’ (EDUCATOR) – the first of(EDUCATOR) – the first of
whom are our PARENTS.whom are our PARENTS.

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

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

““[O man] be grateful towards Me and towards thy parents,[O man] be grateful towards Me and towards thy parents,
[and remember that] with Me is all journeys’ end.”[and remember that] with Me is all journeys’ end.”
((Qur’an: Luqman: 31: 14Qur’an: Luqman: 31: 14))

These are the rules as listed by Imam Abu Hamid al-Ghazalie r.a.
as well as from other traditional sources.

TO PROCEED ... LESSON # 7TO PROCEED ... LESSON # 7

13
““He is not from my Ummah (community),He is not from my Ummah (community),
One who do not respect our elders, orOne who do not respect our elders, or
One who is not merciful (kind) to our young, andOne who is not merciful (kind) to our young, and
one who do not know (and respect the rights of)one who do not know (and respect the rights of)
ourour ‘Ulama’‘Ulama’ (Islamic scholars).”(Islamic scholars).”
((Hadith of our Prophet s.a.w. Reported by TabranyHadith of our Prophet s.a.w. Reported by Tabrany))
Prophet Muhammad s.a.a.w. said:
EXCERPTS FROM MY PREVIOUS MODULEEXCERPTS FROM MY PREVIOUS MODULE
““INTRODUCTION TO THE STUDY OF FIQH”INTRODUCTION TO THE STUDY OF FIQH”

““The pursuit of knowledge is not carried on without sixThe pursuit of knowledge is not carried on without six
things which I shall inform you through words that are clear:things which I shall inform you through words that are clear:
[1] Ingenious acumen,[1] Ingenious acumen,
[2] fervent desire,[2] fervent desire,
[3] patience,[3] patience,
[4] sufficient sustenance,[4] sufficient sustenance,
[5] guidance of a teacher,[5] guidance of a teacher, andand
[6] length of time.”[6] length of time.”

15
””Verily this is knowledge (contains the rules) of theVerily this is knowledge (contains the rules) of the DEENDEEN
(Religion), so look thoroughly into(Religion), so look thoroughly into
the person from whom you acquirethe person from whom you acquire
(the knowledge of) your(the knowledge of) your DEENDEEN (Religion).”(Religion).”
Imam Muhammad ibnu Sirrin (rhm.a) advices and warns us Muslims:Imam Muhammad ibnu Sirrin (rhm.a) advices and warns us Muslims:

““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 everywhere,Both are a great trial everywhere,
to whomever depends to them both,to whomever depends to them both,
in holding on to his religion”in holding on to his religion”
REFLECTIONREFLECTION::
We would indeed be afflicted with thisWe would indeed be afflicted with this FitnahFitnah (trial). Only with appropriate(trial). Only with appropriate
knowledge andknowledge and irshaadahirshaadah, and more importantly, and more importantly Taufiq wal-Hidaa-yaTaufiq wal-Hidaa-ya fromfrom
Allah SWT. would we be saved from its evil.Allah SWT. would we be saved from its evil.

STRATEGIC LOCATION OF THE NUSANTARA

ACHEHACHEH

PATTANIPATTANI

CHAMPACHAMPA

SULUSULU
MINADANAOMINADANAO

MELAKAMELAKA

DEMAK AND CIREBONDEMAK AND CIREBON
( AFTER MAJAPAHIT JAVA)( AFTER MAJAPAHIT JAVA)

A early 18th century map of Java. Note that only major trading ports
on the northern coast were known to the European. From west to east:
* Banten* Jayakarta* Cirebon * Tegal * Demak * Jepara * Tuban*
Sedayu, now near Gresik * Surabaya
DEMAK AND CIREBONDEMAK AND CIREBON
( AFTER MAJAPAHIT JAVA)( AFTER MAJAPAHIT JAVA)

Presentation by: Ustaz Zhulkeflee Hj Ismail (Singapore)

AHMAD AL-MUHAJIR
Ibrahim Zeinuddin al-Akbar
(Ibrahim Asmoro – ‘As-Samarqandi’)
Ahmad Rahmatullah
SUNAN AMPEL
Maulana Ishaq‘Ali Murtadho
Maulana ‘Ainul Yaqeen
SUNAN GIRI
Ibrahim
SUNAN BONANG
Hashim
SUNAN DRAJAT
Ja’far Sodiq
SUNAN QUDUS
Jamaluddin Hussain al-Akbar
’Ali Nurul ‘Alam
’Abdullah
Sharif Hidayatullah
SUNAN GUNUNG JATI
Zein al-’Alam Barakat
( SHARIF AWLIYA’ )
Maulana Malik Ibrahim
SUNAN GERISIK
Raden Shahid
SUNAN KALIJAGA
Raden ‘Umar Sa’id
SUNAN MURIA
Son-in-law
Ahmad Jalal Shah ‘Abdullah Khan Abdul Malik ‘Alwi Muhammad
(Shohib Mirbat)
‘Ali
(Khali’ Qasam)‘AlwiMuhammad‘Alwi‘Ubaydullah
Grandfather to Adzamat Khan family of Hind (India)
““Behold! verily on the (Behold! verily on the (AWLIYA’AWLIYA’) friends of Allah) friends of Allah
there is no fear, nor shall they grieve”there is no fear, nor shall they grieve”
((Qur’an: Yunus: 10: 62Qur’an: Yunus: 10: 62))

AHMAD AL-MUHAJIR‘ISA ‘Ubaydullah ‘Alwi Muhammad
‘Alwi
‘Ali
(Khali’ Qasam)
Muhammad
(Shohib Mirbat)
‘Ali
IMAM MUHAMMAD
(al-Faqih al-Muqaddam)
‘Alwi
Abdul Malik
MUHAMMAD
IMAM ‘ALI AL-URAIDHI IMAM JA’FAR SODIQ IMAM MUHAMMAD AL-BAQIR
IMAM ‘ALI ZEIN AL-’ABIDIN
IMAM ‘ALI BIN ABI TOLIB
IMAM HUSSAYN
FATIMAH AL-ZAHRA’
MUHAMMAD (RASULULLAH) S.A.A.W.
Descent lineage to Wali Songo
THE LINEAGE OF THE
BA-’ALAWI OF HADHRAMAWT
( AND THE ISLAMIZATION OF THE NUSANTARA )
FOUNDER OF TARIQAH ‘ALAWIYYAHFOUNDER OF TARIQAH ‘ALAWIYYAHFOUNDER OF TARIQAH ‘ALAWIYYAHFOUNDER OF TARIQAH ‘ALAWIYYAHSHEIKH ABU MADYAN His spiritual chain
(silsilah – khirqa)
linked

ZABID (Yemen)
TARIM (Yemen)
SURAT (India)
PASAI (Acheh)
MELAKA (Malaya)
PATTANI (Siam)
DEMAK (Java)
PALEMBANG (Sumatra)
BANDJARMASIN (Kalimantan)
KELANTAN (Malaya)
HARAMAINHARAMAIN
( Makkah & Madinah( Makkah & Madinah)
DAMASCUS (Syria)
BAGHDAD (Iraq)
ADEN (Yemen)
PENYENGAT (Bintan-Riau)
SEIYWUN (Yemen)
BAYT AL-MAQDIS (Palestine)
CAIRO (Egypt)
ISTANBUL (Turkey)
BUKIT TINGGI (Sumatra)
MULUKU
MAKASAR
SULAWESI
QARAWIYIN (Morroco)
TERENGGGANU
BASRAH

HOPE TO FURTHER ELUCIDATE THISHOPE TO FURTHER ELUCIDATE THIS
IN SEPARATE SESSION –IN SEPARATE SESSION – INSH-ALLAH!INSH-ALLAH!
Presentation by: Ustaz Zhulkeflee Hj Ismail (Singapore)

DEVIANT TEACHINGS WITHIN THE COMMUNITY
JAMA-’AH AHMADIYYA (“QADIANIY “)JAMA-’AH AHMADIYYA (“QADIANIY “)
SYNCRETIC MYSTICISM “ KEJAWEN “ OR “ ‘ILMU KEBATINAN ”SYNCRETIC MYSTICISM “ KEJAWEN “ OR “ ‘ILMU KEBATINAN ”
CULTS AND RELIGIOUS CHARLATANTSCULTS AND RELIGIOUS CHARLATANTS
ANTI-HADITH (“ INGKAR SUNNAH ”)ANTI-HADITH (“ INGKAR SUNNAH ”)
INNOVATION (INFILTRATION) OF ‘NEW-WAVE’ RELIGIONINNOVATION (INFILTRATION) OF ‘NEW-WAVE’ RELIGION

EXTREMIST INTERPRETATIONS
CONFUSION IN KNOWLEDGECONFUSION IN KNOWLEDGE
LOSS OF ADAB AND (USURPATION) - RISE OF FALSE LEADERSLOSS OF ADAB AND (USURPATION) - RISE OF FALSE LEADERS
BLIND AND FANATICAL IN FOLLOWING A MADZHABBLIND AND FANATICAL IN FOLLOWING A MADZHAB
REJECTION OF THE IMPERATIVE TO FOLLOWING MADZHABREJECTION OF THE IMPERATIVE TO FOLLOWING MADZHAB
REDUCTIONIST TENDENCIES IN WORLDVIEW OF ISLAMREDUCTIONIST TENDENCIES IN WORLDVIEW OF ISLAM

ORIENTALIST’S ISLAM
ADVOCATING THE LEARNING OF ISLAM AS SUBJECTS –ADVOCATING THE LEARNING OF ISLAM AS SUBJECTS –
(Muslims to remain neutral by being ‘ Objective’ when learning(Muslims to remain neutral by being ‘ Objective’ when learning
Islam’)Islam’)
INVALIDITY OF ALL ‘TRUTH-CLAIM’ –INVALIDITY OF ALL ‘TRUTH-CLAIM’ –
Anthropological - religion as social construct, need to evolve, etc.Anthropological - religion as social construct, need to evolve, etc.
TRANCENDENTAL UNITY OF RELIGION –TRANCENDENTAL UNITY OF RELIGION –
(Rigid black/white dichotomy of Inclusive vs. Exclusive)(Rigid black/white dichotomy of Inclusive vs. Exclusive)
MANY TYPES OF ISLAM (Labeling) – Liberal, Progressive, Moderate,MANY TYPES OF ISLAM (Labeling) – Liberal, Progressive, Moderate,
Reformed (Protestant), Pacifist, Modernist, etc.Reformed (Protestant), Pacifist, Modernist, etc.

SECULARIZATION OF MUSLIM
BREAKDOWN IN OUR ADHERANCE TO ISLAMIC TRADITION -BREAKDOWN IN OUR ADHERANCE TO ISLAMIC TRADITION -
FAILURE TO FULLLY BENEFIT FROM THE ‘DUALISTIC EDUCTIONALFAILURE TO FULLLY BENEFIT FROM THE ‘DUALISTIC EDUCTIONAL
SYSTEM’SYSTEM’
REMOVAL OR DISAPPEARANCE OF “DA’WAH-ISLAH” SPIRIT –REMOVAL OR DISAPPEARANCE OF “DA’WAH-ISLAH” SPIRIT –
FAILURE TO RESPOND TO CONTEMPORARY CHALLENGES REGARDINGFAILURE TO RESPOND TO CONTEMPORARY CHALLENGES REGARDING
VALUES.VALUES.
THE PASSIVE MODE TOWARDS MEDIA EXPOSURE AND THETHE PASSIVE MODE TOWARDS MEDIA EXPOSURE AND THE
ENCROACHMENT OF ‘SECULARISM’ IN A MULTI-RELIGIOUS SPACE.ENCROACHMENT OF ‘SECULARISM’ IN A MULTI-RELIGIOUS SPACE.

““O ye who believe! Obey Allah and obey the Messenger andO ye who believe! Obey Allah and obey the Messenger and
those charged with authority from among you (those charged with authority from among you (ulil-’amriulil-’amri
min-kummin-kum).”).”
((Qur’an: An-Nisa’: 4: 59Qur’an: An-Nisa’: 4: 59))

““... 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))

““Nor should the Believers all go forth together: if aNor should the Believers all go forth together: if a
contingent from every expedition remained behind, theycontingent from every expedition remained behind, they
could devote themselves to studies in religion (could devote themselves to studies in religion (faqih fid-faqih fid-
deendeen) and admonish the people when they return to them ―) and admonish the people when they return to them ―
that thus they (may learn) to guard themselvesthat thus they (may learn) to guard themselves
(against evil).”(against evil).”
((Qur’an: Taubah: 9: 122Qur’an: Taubah: 9: 122))

““Allah will raise up, to (suitable) ranks (and degrees), those of youAllah will raise up, to (suitable) ranks (and degrees), those of you
who believe and who have been granted Knowledge :who believe and who have been granted Knowledge : and Allah isand Allah is
well-acquainted with all that ye dowell-acquainted with all that ye do.“.“
((Qur’an: Mujadilah: 58: 11Qur’an: Mujadilah: 58: 11))

““(Honour) My successors, may Allah s.w.t. be Merciful towards them!.”(Honour) My successors, may Allah s.w.t. be Merciful towards them!.”
He was asked: “Who are your successors O Messenger of Allah?” And heHe was asked: “Who are your successors O Messenger of Allah?” And he
said: “They are those who revive my Sunnah and teaches them to thesaid: “They are those who revive my Sunnah and teaches them to the
servants of Allah.”servants of Allah.”
((Hadith of the Prophet s.a.wHadith of the Prophet s.a.w.).)

48
““(‘Ali ibn Abi Talib r.a. said) “I asked: ‘O Messenger of Allah! (What are we to(‘Ali ibn Abi Talib r.a. said) “I asked: ‘O Messenger of Allah! (What are we to
do when) matters come before us wherewith there is no (explicit) indicationdo when) matters come before us wherewith there is no (explicit) indication
regarding them in the Qur’an nor in the Sunnah from you regarding themregarding them in the Qur’an nor in the Sunnah from you regarding them
(regarding its ruling)?’(regarding its ruling)?’
(The Prophet s.a.w.) he said: “You are to gather together the learned(The Prophet s.a.w.) he said: “You are to gather together the learned
((‘ulama‘ulama) amongst them” – or he may have said “The worshippers () amongst them” – or he may have said “The worshippers (‘abideen‘abideen ))
from amongst the Believers” – “Convene with themfrom amongst the Believers” – “Convene with them shurashura (mutual(mutual
consultations to derive a collective decision) in regard to religious rulings. Doconsultations to derive a collective decision) in regard to religious rulings. Do
not decide based upon (idea or knowledge of) only one (singular) person’snot decide based upon (idea or knowledge of) only one (singular) person’s
thought.”thought.”
((Hadith reported by Ibnu Abdil BarrHadith reported by Ibnu Abdil Barr))

““If anyone contends with the Messenger even afterIf anyone contends with the Messenger even after
guidance has been plainly conveyed to him, and followsguidance has been plainly conveyed to him, and follows
a path other than that becoming to men to Faith, We shalla 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)

““Thus have We made of you an Ummah justly balanced ThatThus have We made of you an Ummah justly balanced That
ye might be witnesses over the nations and the Messenger aye might be witnesses over the nations and the Messenger a
witness over yourselveswitness over yourselves.”.”
((Qur’an: Baqarah: 2: 143Qur’an: Baqarah: 2: 143))

““My ummah (community) will never agreeMy ummah (community) will never agree
upon matters which are erroneous”upon matters which are erroneous”
((Hadith reported by Tirmidzi, Abu Dawud, Ibn Majah & DaruqutniHadith reported by Tirmidzi, Abu Dawud, Ibn Majah & Daruqutni))

"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 itspeople, 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, andscholars, the people then take leaders that are ignorant, and
when they are asked, and givewhen they are asked, and give fatwasfatwas – 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 ye differ in anything among yourselves, refer it to AllahIf ye differ in anything among yourselves, refer it to Allah
and His Messengerand His Messenger ** if ye do believe in Allah and the Lastif ye do believe in Allah and the Last
Day: that is best, and most suitable for final determination.”Day: that is best, and most suitable for final determination.”

** This is especially referring to the Islamic scholars andThis is especially referring to the Islamic scholars and
jurists (jurists (mujtahidmujtahid), who are competent to refer back to), who are competent to refer back to
these two primary sources – not just any one.these two primary sources – not just any one.
 The general Muslims must rely upon those juristsThe general Muslims must rely upon those jurists
and scholars (and scholars (mujtahidmujtahid of aof a madzhabmadzhab) decisions by) decisions by
TaqlidTaqlid..
 Differences of opinions amongstDifferences of opinions amongst madzaahibmadzaahib termedtermed
““khilafiyyahkhilafiyyah ” are to be respected with Adab which is” are to be respected with Adab which is
expected of Muslim students towards all our Islamicexpected of Muslim students towards all our Islamic
teachers and scholars (teachers and scholars (ulama’ulama’.).)
IMPORTANT CLARIFICATIONIMPORTANT CLARIFICATION

From “Qa-la-da” – to adorn with a necklace;
to entrust authority to someone; to follow, imitate, etc.

 In Islamic legal theory, the scholars define “In Islamic legal theory, the scholars define “TAQLIDTAQLID”” asas ::
““Accepting the view of someone (who is a qualified jurist –Accepting the view of someone (who is a qualified jurist –
termed :termed : FAQIHFAQIH // MUJTAHIDMUJTAHID) without a proof”) without a proof”
((qabuu-lu qaw-lil-ghayr min ghay-ri -Hujjah).”qabuu-lu qaw-lil-ghayr min ghay-ri -Hujjah).”11
1 – Imam al-Ghazalie r.h.m. Al-Mustasfå min ‘Ilm al-Usul
(Cairo: Maktabah al-Tijariyyah, 1356), 2:387.

 Those who are not qualified scholars (termedThose who are not qualified scholars (termed
‘‘FAQIHFAQIH’ - one who are competent to do “’ - one who are competent to do “IJTIHADIJTIHAD ““
also called “also called “MUJTAHIDMUJTAHID”) , are”) , are the ordinary Muslimthe ordinary Muslim
(still technically regarded as a “(still technically regarded as a “MUQOLLIDMUQOLLID” ) , it is” ) , it is
obligatory to “obligatory to “TAQLIDTAQLID” to opinions of a” to opinions of a mujtahidmujtahid..

From “Ja-ha-da” – to strive; effort;
exertion, endeavour, labour, etc.

 In Islamic legal theory, scholastic method referred toIn Islamic legal theory, scholastic method referred to
as “as “IJTIHADIJTIHAD”” means simplymeans simply,, ‘‘exertionexertion’,’,
 Religiously speaking, it refers to a competent juristReligiously speaking, it refers to a competent jurist
((FAQIHFAQIH) “) “expending every possible effort to examineexpending every possible effort to examine”” thethe
textual evidences, so as to arrive at a ruling of the Sacredtextual evidences, so as to arrive at a ruling of the Sacred
Law.Law.
CLARIFICATIONCLARIFICATION

 The point here is that “The point here is that “IJTIHADIJTIHAD is not just one ofis not just one of
scholarly exertion, but of exhaustion.scholarly exertion, but of exhaustion.”” Fathoming theFathoming the
intent of the Lawgiver, and inferring new rulings from theintent of the Lawgiver, and inferring new rulings from the
primary sources extensively - so as to reach a sound legalprimary sources extensively - so as to reach a sound legal
conclusion - is indeed a most arduous and demanding taskconclusion - is indeed a most arduous and demanding task
not for just any or everyone.not for just any or everyone.

 In Islamic legal theory, such a scholar is calledIn Islamic legal theory, such a scholar is called
““MUJTAHIDMUJTAHID” – and has many levels, those of the highest” – and has many levels, those of the highest
category, whose juristic methods and decisions are widelycategory, whose juristic methods and decisions are widely
followed termed – “followed termed – “MUJTAHID MUTLAQMUJTAHID MUTLAQ ” – became as a” – became as a
school of jurisprudence called “school of jurisprudence called “MADZHABMADZHAB” (singular) or” (singular) or
““MADZAAHIBMADZAAHIB”(plural).”(plural).

 The well-knownThe well-known MADZAAHIBMADZAAHIB that survived are :that survived are :
[1][1] JA’FARIJA’FARI – Imam Ja’far ibn Muhammad as-Sodiq– Imam Ja’far ibn Muhammad as-Sodiq
[2][2] HANAFIHANAFI – Imam Abu Hanifah Nu’man ibn Tsabit– Imam Abu Hanifah Nu’man ibn Tsabit
[3][3] MALIKIMALIKI – Imam Malik bin Anas– Imam Malik bin Anas
[4][4] SHAFI-’IESHAFI-’IE – Imam Muhammad Idris as-Shafi-’ie– Imam Muhammad Idris as-Shafi-’ie
[5][5] HANBALIHANBALI – Imam Ahmad bin Hanbal– Imam Ahmad bin Hanbal
[6][6] ZAIDIYYA –ZAIDIYYA – Imam Zaid ibn ‘Ali ibn Hussein ibn ‘AliImam Zaid ibn ‘Ali ibn Hussein ibn ‘Ali
[7][7] ‘IBAADHIY -‘IBAADHIY - Abdullah ibn ‘Ibadh of Banu TamimAbdullah ibn ‘Ibadh of Banu Tamim
[8][8] ZAHIRIY –ZAHIRIY – Imam Dawud ibn Khalaf Al-ZahiriImam Dawud ibn Khalaf Al-Zahiri

 Imam al-Qurtubi rhm. says: “No difference existsImam al-Qurtubi rhm. says: “No difference exists
among the scholars that, the laymen are to performamong the scholars that, the laymen are to perform taqlidtaqlid
of their scholars (of their scholars (MUJJTAHIDMUJJTAHID)).”.” **
 Ibn Qudamah explicitly states: “As far asIbn Qudamah explicitly states: “As far as taqlidtaqlid in thein the
details of the Sacred Law (details of the Sacred Law (FURU‘FURU‘) is) is concerned, it isconcerned, it is
allowed by consensus (allowed by consensus (IJMAIJMA’’).”).”++
* Al-Jami‘ li Ahkam al-Qur’an (Beirut: Dar al-Kutub al-‘Ilmiyyah),
+ Al-Rawdatu’l-Nazir wa Jannat al-Manazir (Riyadh: Maktabah al-Rushd),

 Contemporary scholar, Imam al-Shanqiti rhm.wrote:Contemporary scholar, Imam al-Shanqiti rhm.wrote:
““The prescribed taqlid, which none of the Muslims contest, is theThe prescribed taqlid, which none of the Muslims contest, is the
layman’s performing taqlid of a scholar qualified to issue fatwa onlayman’s performing taqlid of a scholar qualified to issue fatwa on
various matters. This type of taqlid was in vogue during the time of thevarious matters. This type of taqlid was in vogue during the time of the
Prophet, peace be upon him, and there was no contention about it. TheProphet, peace be upon him, and there was no contention about it. The
layman asked whosoever he wished from the Companions of thelayman asked whosoever he wished from the Companions of the
Prophet, may Allah be pleased with them, about the ruling for a givenProphet, may Allah be pleased with them, about the ruling for a given
case. Whenever a fatwa was given, he simply complied with it.”case. Whenever a fatwa was given, he simply complied with it.” **
* Adwa’ al-Bayån, 7:318

“What are the requirement and necessary
qualification for a Mujtahid ?”

– literally means “an effort or an exercise to arrive at
one’s own judgement” – technically it is used in regards
to “the exertion by a (mujtahid) qualified Islamic scholar
in (istinbat) extracting legal rulings from the primary
sources.”
IJTIHADIJTIHAD

 Knowledgeable about the religion of Islam, the Sunnah
(Ways or traditions of the Prophet s.a.a.w.), Fiqh
(Jurisprudence) and Usul-al-Fiqh (Principles of
Jurisprudence) especially:
[A] He must be so very well versed in the study of Qur’an,
that he must know its sciences, the reason why and when
the verses and chapters of the Qur’an were revealed
(Asbab-al-Nuzul), the eloquence, the commentaries etc.;
REQUIREMENTREQUIREMENT

[B] He must be well versed in the study of the traditions of
the Prophet Muhammad s.a.a.w. That is, he must know
the distinction between authentic Hadith from the
spurious and the various other technical categories of
Ahadith – viz. Mutawwatir, Shahih, Hasan, Dho’if,
Maudhu’ etc.;

[C] He must know the principles of Ijma’ (scholarly
consensus) very well;
[D] He must know the injunctions of Qiyas (jurisdistic
analogy).

Apart from his qualification, he must posses good Islamic
character apart from academic excellence. Among the
moral qualities are:
 (a) He must be a good Muslim. That he must not be a
nominal Muslim; rather, must be a practising one.
OTHER IMPORTANT CRITERIAOTHER IMPORTANT CRITERIA

 (b) He must be very pious and law-abiding to all the
injunctions of the Holy Qur’an.

 (c) He must not be influenced by any heretical influences.

 (d) He must be just, reliable, trustworthy and pure from
iniquitous practices.

–– These were those who didThese were those who did ijtihadijtihad in the matter ofin the matter of
Shari’ahShari’ah amongst the companions of the Prophet till theamongst the companions of the Prophet till the
third century of Islam.third century of Islam.
AL-MUJTAHID FI - AL-SHARI-’AHAL-MUJTAHID FI - AL-SHARI-’AH
(reference from “Shariah: The Islamic Law” by Abdur Rahman I. Doi)

–– these are those who didthese are those who did ijtihadijtihad after the companionafter the companion
((SahabiSahabi)) era and later found schools of jurisprudence.era and later found schools of jurisprudence.
There are today 8 main surviving schools ofThere are today 8 main surviving schools of
Jurisprudence, viz. Ja’fari, Maliki, Hanafi, Shafi’ie, Hanbali,Jurisprudence, viz. Ja’fari, Maliki, Hanafi, Shafi’ie, Hanbali,
Zaidiy,’Ibadhi, and Zahiri.Zaidiy,’Ibadhi, and Zahiri.
AL-MUJTAHID FI - AL-MADZHABAL-MUJTAHID FI - AL-MADZHAB

–– these are those who follow them (these are those who follow them (mujtahid fi-al-Madzhabmujtahid fi-al-Madzhab ))
i.e. the present dayi.e. the present day mujtahidsmujtahids who give Fatwa (or Juristicwho give Fatwa (or Juristic
opinions) on religious matters when required.opinions) on religious matters when required.
AL-MUJTAHID FI - AL-MASAA-ILAL-MUJTAHID FI - AL-MASAA-IL

AL-QUR’ANAL-QUR’AN The Revealed Book
AS-SUNNAHAS-SUNNAH The Way of the Prophet
IJMA’ Consensus
QIYAS Analogous deduction
 Generally, these four are known by many Muslims as the sources by which
Islamic rulings are derived. The primary sources being “Kitabullah wa Sunnati
Rosuulihi”.
 What follows are (secondary) generally falls under the method termed
“ijtihad” that has many approaches, of priority is “ijma” and “Qiyas ”. Yet,
there are more ....

Rosuulihi”.
there are more ....
Istidlal and Istishab
deduction by logic and reasoning; and relying on presumption;deduction by logic and reasoning; and relying on presumption;
continuation of a rule for a certain situation in a circumstancecontinuation of a rule for a certain situation in a circumstance
where it is not known whether or not the original situation stillwhere it is not known whether or not the original situation still
existsexists

Rosuulihi”.
there are more ....
Istihsan
preference
Maslahah al-mursalah
for public interest

Rosuulihi”.
there are more ....
al-‘Urf
Customs or norms
Sadd-uz-zara-’i
“closing the door of mischief”

Rosuulihi”.
there are more ....
‘Amal ahl-al-madinah
“practices of the people of Madinah”
Ash-shar-’u manqablana
the path traversed by those before us – i.e. the jurists (mujtahidun)

Rosuulihi”.
there are more ....
‘Madzhab Sahaabiy
opinions of Companions of the Prophet

“The learned and wise among Muslims must use constant vigilance in
detecting erroneous usage in language which impinges upon semantic
change in major key elements and creates general confusion and error in
the understanding of Islam and of its worldview.”
Prof. Syed Muhammad Naquib Al-Attas

 ““TaqlidTaqlid isis haramharam (forbidden)”(forbidden)”
 ““FollowingFollowing MadzhabMadzhab isis Bid’ahBid’ah (innovation) ! ”(innovation) ! ”
 ““I want to follow only theI want to follow only the MadzhabMadzhab of the Prophet s.a.w. ! ”of the Prophet s.a.w. ! ”
 ““We should not follow anyWe should not follow any MadzhabMadzhab, we must all follow only the, we must all follow only the
Qur’an and Sunnah ! ”Qur’an and Sunnah ! ”
 ““There is no priesthood in Islam, so why must we obey theThere is no priesthood in Islam, so why must we obey the ‘ulama’.‘ulama’.
After all each one of us can now easily access the Qur’an andAfter all each one of us can now easily access the Qur’an and
Ahadith ! ” etc.Ahadith ! ” etc.
Some people carelessly argues:Some people carelessly argues:
Allow me to respond and clarify..Allow me to respond and clarify..

 TaqlidTaqlid is in fact “is in fact “wajibwajib” (obligatory) for every Muslim who” (obligatory) for every Muslim who
are non-are non-MujtahidMujtahid..
 This has been the consensus (This has been the consensus (ijma’ijma’ ) of Islamic scholars since) of Islamic scholars since
the Prophet’s time – to follow those who are the learned,the Prophet’s time – to follow those who are the learned,
and the Qur’anic basis are many viz:and the Qur’anic basis are many viz:
““IsIs TaqlidTaqlid isis HaramHaram (forbidden)” ?(forbidden)” ? #1

““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))

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

““O ye who believe! Obey Allah and obey the MessengerO ye who believe! Obey Allah and obey the Messenger
and those charged with authority among you”and those charged with authority among you”

 Study in the lives of theStudy in the lives of the Khulafa’ RashidunKhulafa’ Rashidun, Ibn Mas’ud,, Ibn Mas’ud,
Mu’adz, Ibn ‘Abbas, Ibn ‘Umar, A’ishah, Umm Salamah, etc.Mu’adz, Ibn ‘Abbas, Ibn ‘Umar, A’ishah, Umm Salamah, etc.
show that they not only conveyshow that they not only convey AhadithAhadith, but also give, but also give
““iftahiftah” religious rulings on certain matters.” religious rulings on certain matters.
 This is whereThis is where MadzhabMadzhab has its beginnings – i.e. during thehas its beginnings – i.e. during the
Prophet’s time – “Prophet’s time – “Madzhab SahabyMadzhab Sahaby”” (juristic opinions of the(juristic opinions of the
Companions). And the Prophet s.a.w. knew and evenCompanions). And the Prophet s.a.w. knew and even
sanctioned this practice.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 towards personalities and their 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 who can verify.
All Rights Reserved© Zhulkeflee Hj Ismail (2011)All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)

 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’lam

 If by “Bid’ah “ we mean strictly to refer to any “ innovation”
i.e. something which has not been done by the Prophet
s.a.a.w. himself ” - then yes, of course it is “Bid’ah “.
 This was because there was no necessity for the Prophet
s.a.a.w. to be following any one else’s opinion on religious
matter.
““Is followingIs following MadzhabMadzhab isis 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 s.a.w. himself during his
life-time.

 So, if some practices occur which is known to the Prophet
s.a.w. and he consented (by not forbidding it) then,
technically it is to be regarded as a Sunnah (Taqririyya).
Here, then the argument in fact supports that following
“madzhab ” is not a “Bid’ah ” but rather is actually a
“Sunnah ”.

 As to the concern of varieties of views, yes, there were
already “ikhtilaaf ” (differences) in the opinions amongst
the companions themselves, although few, but it was
wisely tolerated by the Prophet s.a.w. himself even during
that period, 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.

 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. “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 followWhy must we follow MadzhabMadzhab when we can gowhen 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

 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 followingWould not following MadzhabMadzhab a form of sectarianisma 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 is 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 excusive authority, and
are unquestionably followed by the ordinary
congregation.
# 4
WaAllaahu a’lamWaAllaahu a’lam

 Every one 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 oneMust we follow only one MadzhabMadzhab? Can we not move? Can we not move
to the opinion of otherto the opinion of other MadzaahibMadzaahib ?”?”
# 5

 Because, there are difference in the methodological
preferences used between Madzaahib – viz. what is
stressed strictly (‘azeemah), what can be given dispensation
(rukhshah), 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 necessary to
regard themselves to have changed Madzhab.
 WaAllaahu a’lam
# 5

MAIN RIVER SOURCE
DISTRIBUTARIESDISTRIBUTARIES

 All distributaries emanates from the main river source.All distributaries emanates 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 theNone of the distributaries alone can claim to represent the
entire main river, yet as long as they are connected to theentire main river, yet as long as they are connected to the
main source, they are all part of the river system (nomain source, they are all part of the river system (no
doubt).doubt).

 It may even merge into one another. Or some mayIt may even merge into one another. Or some may
completely disappear from the earth’s surface. Or purecompletely 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 distributaries could also be affected by the soil uponEach distributaries could also be affected by the soil upon
which it flows through, or impurities may have beenwhich it flows through, or impurities may have been
thrown into them, or other pollutants inadvertentlythrown into them, or other pollutants inadvertently
introduced as when irrigation or dam have to beintroduced as when irrigation or dam have to be
constructed etc..constructed etc..

 Thus, the concern is for users of each distributaries to be
cautious when drinking from it, lest it may be harmful,
although one has to still drink from it- or else die from thirst.

 To deprive any one 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.

 Similarly foolish is to argue “my distributaries is better
than your distributaries” when both actually possesses
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 or instigate’ 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 advises of the medical experts amongst them as
well as from the “water authority”.
WaAllaahu a’lamWaAllaahu a’lam..

““O ye who believe! if you are conscious of and fear AllahO 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 maybetween right and wrong), remove from you (all) evil (that may
afflict) you, and forgive you: for Allah is the Lord of graceafflict) 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-QAN
WAR- ZUQ-NAT - TI-BAA- ’A
WA-ARI-NAL – BAA-TWILA – BAA-TWI-LAAN
WAR-ZUQ-NAJ – TI –NAA - BAH
““O Allah! Make us see the Truth to be trueO Allah! Make us see the Truth to be true
and grant us ability to follow it.and grant us ability to follow it.
And make us see Falsehood to be falseAnd make us see Falsehood to be false
and grant us the ability to reject it.”and grant us the ability to reject it.”
IMPORTANT DU’AIMPORTANT DU’A

"Our Lord, do not impose blame upon us if we have"Our Lord, do not impose blame upon us if we have
forgotten or erred.forgotten or erred.
Our Lord, and lay not upon us a burden like that whichOur Lord, and lay not upon us a burden like that which
You laid upon those before us.You laid upon those before us.
Our Lord, and burden us not with that which we have noOur Lord, and burden us not with that which we have no
ability to bear. And pardon us; and forgive us; and haveability to bear. And pardon us; and forgive us; and have
mercy upon us. You are our protector, so give us victorymercy upon us. You are our protector, so give us victory
over the disbelieving people."over the disbelieving people."

“O Allah, make my speech be guidance, inspire me with
reverential fear, give me success in that which is most
pure, and employ me in what is most pleasing to Thee!
O Allah, let me tread the most exemplary path and make
me live and die in Thy creed!
O Allah, bless Muhammad and his Household, give me to
enjoy moderation, make me into one of the people of
right behaviour, the proofs of right conduct, and the
servants of righteousness,"

O Allah! Make faith (O Allah! Make faith (iimaniiman) dear to us and beautify it in our hearts) dear to us and beautify it in our hearts
and make disbelief (and make disbelief (KufrKufr), sinning (), sinning (FusuqFusuq) and rebelliousness () and rebelliousness (`isyan`isyan))
hateful to us, and make us among the rightly guided (hateful to us, and make us among the rightly guided (Raa-shi-duunRaa-shi-duun).).

O Allah! Allow us to die as Muslims, live as MuslimsO Allah! Allow us to die as Muslims, live as Muslims
and join us with the ranks of the righteous ones,and join us with the ranks of the righteous ones,
without tasting humiliation or turmoil.without tasting humiliation or turmoil.

‘‘And (may AllAnd (may Allaah send) salutations and prayers upon Muh send) salutations and prayers upon Muhhammadammad
and upon the household and companions of Muand upon the household and companions of Muhhammadammad
(the pure ones of his family and all the loyal followers).(the pure ones of his family and all the loyal followers).

““Glory to thy Lord the Lord, of Honour and Power!Glory to thy Lord the Lord, of Honour and Power!
(He is free) from what they ascribe (to Him)!(He is free) from what they ascribe (to Him)!
And Peace on the Messengers!And Peace on the Messengers!
And praise to Allah, the Lord and Cherisher of the Worlds.”And praise to Allah, the Lord and Cherisher of the Worlds.”

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http://introductiontotauhid.blogspot.com/http://introductiontotauhid.blogspot.com/
http://oyoubelievers.blogspot.com/http://oyoubelievers.blogspot.com/
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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:
135

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