[Slideshare] fiqh-course-lesson #2- (sept-2012-batch) -(22-sept-2012)

IN THE NAME OF ALLAH,
MOST COMPASSIONATE,
MOST MERCIFUL. “INTRODUCTION TO THE
STUDY OF FIQH ”
Intermediate Level Islamic course in English for Adults
conducted by Ustaz Zhulkeflee Hj Ismail (Singapore)

LESSON # 2 –
THE APPROACHES IN
LEARNING FIQH
SPECIFIC TO THE CONTEXT OF SINGAPORE

And say: O Lord! Increase for me my knowledge

Using text & curriculum he has developed especially for
Muslim converts and young Adult English-speaking Muslims.

“To seek knowledge is obligatory upon every Muslim (male & female)”

All Rights Reserved © Zhulkeflee Hj Ismail (2012)
)
UPDATED 22 SEPT 2012

)

“It is He (Allah) Who has sent amongst the Unlettered
a messenger (Muhammad) from among themselves, to
rehearse to them His Signs, to sanctify them, and to
instruct them in Scripture and Wisdom― although they
had been, before, in manifest error― .“

(Qur’an: Jumu’ah: 62: 2)

)

 Allah SWT clearly informs us here the primary function Prophet
Muhammad s.a.a.w. was sent for, and he ought to be remembered
especially by Muslims - as the educator par excellence for us all.
 In this verse, even the methodology in his education follows an
ADAB and emphasises the learning from KITAAB (Al-Qur’an) and
HIKMAH (Wisdom).

)

“Nor should the Believers all go forth together: if a
contingent from every expedition remained behind,
they could devote themselves to studies in religion
(YU-FAQQIH FID-DEEN) and admonish the people
when they return to them― that thus they (may
learn) to guard themselves (against evil). "?

(Qur’an: Taubah: 9: 122)

)

“Who is better in speech than one who calls (men) to Allah
(DA-’AA- ILALLAH), works righteousness (‘AMALAN
SWOLIHA), and says "I am of those who bow in Islam"?

(Qur’an: Fussilat: 41: 33)

)

“O ye who believe! (Be conscious of Allah and) Fear Allah
(TAQWA) and be with those who are true (in words and
deeds)- AS-SWODIQEEN”
(Qur’an: Taubah:9: 119)

) 8

PROPHET MUHAMMAD S.A.A.W. SAID:

We the prophets are commanded to place people

according to their station and to speak unto them

in accordance with their intellectual capacity.

(Hadith reported by Abu Dawud from A’isyah r.a.)

)

WISE SAYING OF IMAM ‘ALI BIN ABI TOLIB R.A.

“A learned FAQIH (scholar & teacher) is truly FAQIH, one who does not cause others to
feel despair from receiving the mercy of Allah (i.e. not overly strict and too ‘harsh’); and
neither does he (give the impression by his behaviour, a guarantees as if ) anyone can
avert or withhold the wrath (punishment) of Allah, nor allows opportunity (by giving
dispensation) for anyone to disobey Allah (i.e. being inappropriately lax and too ‘nice’).

(Hilyatul-Auliya: 1-73 – as quoted by M.Natsir in Fiqhud-Da’wah)

)

Imam Muhammad ibnu Sirrin (rhm.a) advices and warns us Muslims:

”Verily this is knowledge (contains the rules) of the DEEN
(Religion), so look thoroughly into
the person from whom you acquire
(the knowledge of) your DEEN (Religion).”

)

”The similitude of those who were charged with the
(obligations of the) Mosaic Law, but who subsequently
failed in those (obligations), is that of a donkey which
carries huge tomes (but understands them not). Evil is
the similitude of people who falsify the Signs of Allah:
and Allah guides not people who do wrong.”
(Qur’an: Jumu’at: 62: 5)

)

CONTEXT OF SINGAPORE

)

Ever since the colonial days, the education of Muslims has been
dualistic :-

[1] In learning their religion & religious duty, traditionally it was
carried out by the community, as before the coming of the British.

[2] Then came the state schooling system – for Malay/Muslims it
began with vernacular schools with Islamic knowledge.

[3] Later even this were conflated into ‘Integrated schools’ and then
Malay/Tamil schools disappeared to become fully English medium
schools, and for Muslims, option of learning IRK (Islamic religious
knowledge) – but later even the teaching of IRK, was scrapped.

)

So, in ensuring that the learning and teaching of Islam is
sustained, the matter rests entirely with the Muslim community
and its infrastructure - Madrasah.

The most crucial factor has all along been the Muslim scholars,
teachers and philanthropists – they constitute pillars of the
traditional Madrasah institution.

(Full-time) Students of these Madrasah, although important, their
numbers (cohorts) usually were relatively few as most Muslim
children opted for the state or national schooling.

)

Even so, every Muslim must be made to realise the importance of
our community’s dependence upon these traditional Madrasah to
generate the crucial life-blood of ‘Ulama (Islamic scholars) and
Asaatizah for the present and future generation.

Their primary objective has all along been in ensuring, the general
Muslims religious education in Fardhu ‘Ain would continue through
their graduates. Even without adequate support, compounded with
their staff grossly underpaid and relatively deprived of proper
training, we Muslims still continue to benefit from them.

)

Every Muslims here begins with the basic - PRIMER.

Traditionally in NUSANTARA, it begins with a concise text like the
genre – (kitab):

SAFINATUN-NAJAA - FEE-USUUL-AD-DEEN -WA-AL-FIQH

Meaning of “FIQH” later became conflated to the understanding
merely of the jurisprudence.

The original meaning generally encompasses the adequate
understanding of the entire DEEN :

( AQEEDAH – FIQH – AKHLAQ ).

)

By current convention, the learning of “FIQH” we mean the
knowledge of jurisprudence; the knowing of the legal rulings of acts
of commission or omission in a Muslim’s life, guided and in
compliance with the SHARI’AH (Divine law).

And the predominant school of jurisprudence (here for us) has been
the SHAFI-’IE MADZHAB.

Also, the medium of instruction (lingua franca) regarding Islam in
this region NUSANTARA is the Malay or Indonesian language.

)

The traditional Madrasah (religious schools) are geared towards
producing Islamic scholars and teachers – who specialises in the
sciences of the DEEN. (‘Ulum ad-deen)

It was from these that our traditional Islamic religious teachers
and scholars attained their education and training.

Yet when they teach the general ‘lay’ Muslims, they had to
depend upon, or to develop, a modified curriculum for their
learning FIQH – more towards guiding them in their practices.

)

Thus we were fortunate for such capable Islamic scholars / teachers
(although only very few) in the past who were able to present, what
was needed by general Muslims for their education on Islam, rather
than a wholesale regurgitation of the traditional Madrasah curriculum
which they themselves had learnt.

)

Although this approach may have proven to be the most effective
and prevalent for the general masses in the past, yet we must
ensure that it be constantly revised and further developed in
accordance with the context of evolving societal conditions of
Muslims.

As for those in the full-time Madrasah, due to the specialised
nature of their education, it should be separately assessed
regarding their contextual needs.

)

Our suggestion here (in this course module) is for Muslims in
general learning Islam outside the Madrasah – which do not need to
have similar curriculum.

Notwithstanding these general Muslims’ need, there has been a few
exceptions amongst them, those more committed who wished for a
specialised traditional Curriculum – usually comprising working
adults engaged in a life-long continual learning path similar to the
full-time Madrasah students.

)

They were usually enrolled in a private ‘HALAQAH’ (study circle)
outside the Madrasah, mostly conducted by very senior Sheikh ,
for only small selected group of very dedicated ‘lay’ Muslims with
passion for such knowledge, and with aspirations to follow in the
footsteps of their teachers.

Many of these students (of Madrasah or even non-Madrasah)
received personal attention of certain Islamic scholars, and later
were granted permission to become Islamic teachers and scholars
themselves, after undergoing tutelage and mentoring over some
years. Much depend on the students’ ADAB and ‘preparedness’.
)

TEACHER : AN IMPORTANT QUALIFICATION

When we speak of learning and education in Islam, the role of the
learned scholar – MU’ALLIM, the USTAZ (teacher) whose capacity is also
as a MU-ADDIB (Educator) who provides IRSHADAH (spiritual guidance)
etc., cannot be overlooked.

Remember, the ‘ULAMA is an ‘institution’ within the persons or the
personalities - and cannot be ‘hijacked’ by the corporate people as
though to refer to organizations, bodies, schools etc.

)


The proper development of Islamic teachers : with the correct belief,
worldview, passion and committed to DA’WAH, who understand the
AMANAH (Trust) which they are supposed to be shouldering, constantly
vigilant regarding the challenges to the UMMAH etc. - is the most vital
consideration.

Without this factor – the teachers, their training and their development
- it is rather useless to speak mere of any curriculum or school model or
even of university.

)


Unfortunately today, certain people’s obsession with only producing
texts, experimenting with educational aids and latest in information
technology , overawed by other system of learning, that they
inadvertently ignored the difference in the Islamic educational
philosophy, the aims, approach and objective etc. until Muslims are
learning ‘Islam’ merely as subjects, rather than subjecting themselves
to ‘Islam’.

)


Thus, the tendency towards teaching FIQH as subjects to be taught
according to whatever text / books popularly chosen may be a
predominant approach. And given that most of these books were
written as reference manual on FIQH, the class should rather focus on
students needs to fulfil their obligation, their understanding of the
SHARI’AH, inculcating the appreciation of how relevant these rulings are
to Muslims in life, their conviction and commitment towards upholding
them.

Therefore this depends much upon who is teaching FIQH.

)

CHALLENGES AND DEVELOPMENT

It must be noted that today, with the availability of easy access to
books and information on the internet; with greater reliance to self-
study rather than undergoing right tutelage under the guidance of
competent teachers; with the proliferations of ideologies of groups
promoting unknown agendas in the name of Islam; - Muslims being
deprived of a competent teacher’s guidance in FIQH should be a very
grave concern - indeed.

)


Indeed it is alarming, with people entering discourses and meddling
in Islam beyond their competency (by Muslims and even non-
Muslims), and compounded by the relative ignorance of the general
Muslims themselves regarding their own basic knowledge of their
DEEN. Especially worrying is when this involves specialized fields and
subjects regarding our DEEN, for which they do not have any
authority to be giving their opinion to the public.

)


Can any one claim the right to be involved in giving or engaging in
serious discourse in other specialised fields like medicine or
engineering without adequate knowledge?

Or even if one knows something about draughtsmanship or have
read medical journals, without the proper training and approval of
the true practitioners in their respective fields, messing in these
would be deemed a crime – wouldn’t it?

)

CHANGE IN LINGUA FRANCA

“We sent not a messenger except (to teach) in the language
of his (own) people, in order to make (things) clear to them.”
(Qur’an: Ibrahim: 14: 4)

)


When the lingua franca for Islamic discourse is predominantly in
Malay language, and the continual presence of so many of our
traditionally trained ASAATIZAH in our midst (Bahasa Melayu/
Bahasa Indonesia speakers), it has ensured adequate supervision
towards overseeing, and if need be, of correcting whatever
misconceptions that may arise amongst the general Muslims.

But the trend now is that discourses in English has become more
predominant and may replace the Malay, as lingua franca
especially in the Singapore context.

)

Teaching Islam in English now is increasingly in demand and
many classes or courses are eagerly started, but who are
teaching these course or classes .. ?

Yet, from my experience in this field, the approach in teaching
and the curriculum to use, cannot merely be by translating or
converting whatever has been done in Malay into English (as
some may have simplistically presumed).

Or even by transplanting these from other (Western) country,
there are issues or concerns – especially with regard to ADAB
and respect for what has already been nurtured by our past
‘ULAMA.
)


Also the MAD’U (the audience for DA’WAH and students) their
exposure and background, may require special responses – viz. be
they converts from other religion, youth, adults, an agnostics,
secularist, sceptics, atheists, etc.

Do we have these?

A concern too, is the proficiency (or rather the lack of it) of many
ASAATIZAH in use of English, since the teaching of Faith requires
convincing and very engaging , communication skills .

)

Qualified graduates from Islamic learning centres, even those
proficient in English, are advised to refer to or (if they have any
humility) to spend some time to learn from those with much
experience, especially those who have already been involved for
years in this field locally - rather than trying to ‘re-invent the wheel ’.

Especially useful is to know the kind of ‘questions, arguments and
concerns ’ which contemporary audience frequently posed, and how
to effectively address them.

)

Importing and indiscriminate use of foreign ‘talents’ without seeking
advice from local Islamic scholars and teachers is sign of our lacking in
ADAB.

‘Education’ should be regarded like nurturing of seeds and plants, and
the teachers or educators like the “gardeners” : whose knowledge,
experience and their love, affection, commitment to their growing
plant cannot be easily replaced.

“Apprenticeship” (or mentoring) of those intending to take-over their
role must be done – especially teaching Islam in English. Have this
been seriously and adequately done? And by whom?
)

DEPENDING UPON NEEDS – AIM OF LEARNING FIQH

The traditional approach for teaching and learning FIQH is towards
becoming a religious scholars or teachers.

For these, their curriculum on FIQH is similar or equivalent to that in
full-time Madrasah and may prepare such students with one of the
qualification for pursuing further studies in higher centres of learning
– specializing in Islamic studies.

This may not be suitable for most of the Muslims (generally).

)

DEPENDING UPON NEEDS – AIM OF LEARNING FIQH

NOTE: Those aiming to be scholars must not regard that with this
component/subject FIQH alone, as being adequate for it must
include also other related field of specialised studies viz. Arabic,
Qur’an, ‘Ulum-al-Qur’an, Tafsir, Ahadith, ‘Ulum al-Hadith, Seerah,
Tarikh, Usul-Fiqh, Aqeedah, Akhlaq, Da’wah etc. because Islamic
scholars cannot go into specialization without adequate learning in
(eclectic) sciences of the DEEN.

)

THE CURRICULUM – (GENERAL)

Here, I am sharing what I’ve envisaged (and which I am
continuously implementing) as the curriculum in learning FIQH for
new Muslims (in English) – or for those who may only be able to
attend classes for a short duration (perhaps once a week).

Their needs in FIQH are somewhat different from those intending
to be specialist in the knowledge of the DEEN.

)


Also of late, many confusion did arose when matters of
“KHILAAFIYAH” (Difference of opinion amongst the MADZAAHIB) were
callously introduced by certain groups.

Perhaps in seeking followers, some may resort with utter
inconsiderateness (even stooping to instigation) their ‘critique’ or by
belittling certain opinions of predominant school MADZHAB which
most Muslims here have already been earlier taught.

)


Also, many may have gone on to study FIQH without being
adequately introduced to this field of study - how it is placed
within the overall educational need of a Muslim – the bigger
schema; aim and purpose of the study; relevant history of its
development; how to learn; etc. This knowledge is crucial.

In accordance with ADAB, all these should be provided in what we
termed “Introductory Module” - MUQADDIMAH .

)


We fear for the possible loss of ADAB amongst these students and
the danger of ‘anarchy’ as some in their ignorance, even are
advocating the doing away of the need to follow MADZHAB itself.

We are not against their learning comparative schools of Islamic
jurisprudence : MADZAAHIB (as an advanced study module) but
this is reserved only for those who are already competent in the
initial MADZHAB they were on, and who knows and have the ADAB
in matters of KHILAAFIYAH.

)

REVISITING THE “TAUHEEDIC PARADIGM”
CHART - IN A MUSLIM’S EDUCATION

* From Fardhu ‘Ain class slides & “Beginners Manual on Islam” - Addendum
)

Tauheedic paradigm

‘ILM FIQH
(Practical Laws for life;
Learning of the Shari’ah)

Purpose / Objective
Development of Correct Practices;
Submission & Obedience to Will of Allah (Islam)

What is involved?
Knowing the law, rules as Guidance to every aspect of life
Capability to implementing them in life

What is the Effect?
To develop a community of people,
Inviting to what is good
Enjoining what is right, and forbidding evil,
Advocating the fulfilment of AMANAH (Trust)
As Allah’s Khalifah (vicegerent),
Establishing the Brotherhood of Man in
The servitude of One God.

)

Tauheedic paradigm

‘ILM FIQH

Purpose / Objective
BROAD EXTENT&OF TOPICSof Allah (Islam)
Submission Obedience to Will
COVERED IN FIQH
‘ibadah (personal devotion / worship)
Muamalah (social transaction)
What is involved?
Munakahah (Marriage & family) aspect of life
Knowing the law, rules as Guidance to every
Irth / fara’idimplementing them in life
Capability to
(Distribution of wealth)
Jinayah (crimes & punishment)
What is the Effect?
Qodha’iyah (judiciary)
Inviting to what is good (struggle in war & peace)
jihad / Da’wah
imarah (Leadership/government)

)

Tauheedic paradigm

‘ILM FIQH
RELEVANT COMPLEMENTARY
KNOWLEDGE:
All applied sciences, technology

and skills, knowledge of economics, politics,
Purpose / Objective
social & administrative
Submission & Obedience to Willassist in the
sciences etc. that can of Allah (Islam)
fulfilment of establishing justice, order, peace,
What is involved?
harmony, prosperity, physical
Knowing the law, rules as Guidance to every aspect of life
with moral progress, and them well-being
Capability to implementing the in life
of Man & society, etc.
What is the Effect?
Inviting to what is good

)

 However in Singapore, where Muslims generally attend part-time
classes on Islam (usually only once a week), it would not be
possible to follow this curriculum / quantum (unless for the
exceptional few who can give more of their time and be fully
committed to engage in regular Halaqah, as stipulated by mentor /
Sheikh).
 Therefore, the following (is our suggestion) here is meant for the
general Muslims or new Muslims (convert or novice), as
introduction to learning FIQH (part-time).
MUQADDIMAH: THE SEQUENCE OF TOPIC – SPECIFIC OBJECTIVE

)

MUQADDIMAH: THE SEQUENCE OF TOPIC – SPECIFIC OBJECTIVE

Below are the major suggested topics, I have incorporated:

ADAB IN LEARNING

WHAT IS SHAR’IAH?

OVERVIEW AND INTRODUCTION TO MADZHAB

KNOWING RELEVANT HISTORY AND CONTEXT (WAQI’IY)

PRIORITY OF THE SUBJECT TO LEARN (AWLAAWIYYA)

LEARNING KNOWLEDGE (FIQH) FOR APPLICATION IN LIFE.
)

TO BE CONTINUED

)

“O Allah! Make us see the Truth to be true and
grant us the ability to follow it.

And make us see Falsehood to be false and grant
us the ability to reject it.”

)

And salutations of Allah and Peace be upon our

Leader Muhammad, and upon His household

and Companions .

)

And all the Praises belongs to Allah,

Lord Sustainer of all the world

)

All welcome to visit my web-blog:

http://an-naseehah.blogspot.com/
http://introductiontotauhid.blogspot.com/
http://oyoubelievers.blogspot.com/
http://al-amthaal.blogspot.com/
http://zhulkeflee-archive.blogspot.com/
http://criteriaforaholybook-quran.blogspot.com/
http://with-the-truthful.blogspot.com/
http ://muqaddam-nurul.blogspot.com/

)

[Slideshare] fiqh-course-lesson #2- (sept-2012-batch) -(22-sept-2012)

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