Wednesday, December 24, 2014
Fath adh-dhara'i
Usul Fiqh - Fath adh-dhara'i
Fath adh-dhara'i or facilitating the means is allowing something that is prohibited which may contain evil but is more likely to bring benefit(maslahah or manfaat). If it is a benefit, it is desirable to allow it because benefit is sought, and that is called 'facilitating means'.
Imam Al-Qarafi said in al-Furuq, "Know that as it is mandatory to block the means, it is also mandatory to facilitate them, or disliked, recommended and allowed. The means is the means. So as the means to the unlawful is forbidden, the means to the mandatory is mandatory, like going to Jumu'a and Hajj." (pt. 2, p. 32)
When something forbidden leads to a confirmed benefit, and the benefit is greater than the harm of the forbidden –or, more precisely, the harm averted by the realisation of this benefit is greater than what develops from committing what is prohibited – then that forbidden thing is moved to the rank of the legitimate in order to achieve that benefit or to repel the greater harm.
For Example:
1. Paying money to rebels to ransom Muslim captives. The basic position is that it is unlawful to give money to a rebel because it strengthens him, and there is harm in that for the Muslims, but it is permitted because it achieves the repelling of a greater harm: it prevents the enslavement of Muslims and releases them and strengthens the Muslims through them.
2. One person paying money to another as a bribe and the like in order to protect himself from an act of disobedience which he intends to commit whose its harm is greater than the harm of paying him money.
3. Paying money to a hostile state to avert its harm when the Community of Muslims do not have sufficient force to defend against the attack and protect the territory.
We see in all of those cases that the harm in something prohibited becomes desirable when it repels a greater harm or procures a greater benefit. In this case, the aspect of harm is compared with what it brings of benefit or averts of harm. What is considered is the aspect of the utility or the repelling of the greater harm.
One example is that the Prophet(pbuh), forbade cutting off hands(thievery) in the expedition(war) so that it would not be means for the one under a hadd(hudud) to flee to the rebels and become the Muslim enemy.
Another example is the Prophet(pbuh) forbade hoarding. He said, "No one hoards(stock up supply) except those who does wrong." Hoarding is a means to constrict people in what they need in order to raise prices. There is no prohibition of hoarding on items that does not harm people, like jewelry and items which are not part of necessities or needs.
The principle of blocking or facilitating the means, according to Imam al-Qarafi definition, is consideration from the aspect of consolidation of the principle of public interest(maslahah). He considers general benefit(manfaat umum) to be the outcome which the Lawgiver desires.
So all that is known to lead to benefit, definitely or probably or mostly, even if it is not predominant, is desirable(fath adh-dhara'i) and all that is known to lead, whether certainly or only probably, to evil must be avoided(Sadd adh-dhara'i).
Wallahu'alam
Sadd Adh-Dhara'i
Usul Fiqh - Sadd Adh-Dhara'i
Sadd Adh-Dhara'i, literally mean 'blocking the means' or closing the door against possibility of committing a sin or illegal things. Sometimes, a permissible act may be forbidden by the syaria law, because it leads or may lead to a sin or illegal actions. For example, because adultery is unlawful, therefore, looking at the aurat of a unrelated woman is also unlawful because it is likely to lead to adultery.
Scholars of Fiqh uses this methodology to put a stop to an acts which are originally mubah or mustahabb, because fearing the act will lead to innovated, harmful matters or impermissible ends. A person may intend evil by a permitted action, like someone who makes a reduction in the pricing of his sale in order to injure a trader or killed of his competitor. This is an act made haram using the Sadd Adh-Dhara'i methodology.
So the principle of blocking means does not only involve intentions and personal aims as you see, but also what it intends of general benefit or averting general harm or mafsadah. Mafsadah or mudhorat means causing harm to the general public interest. In another word, if something good(or an act) leads to evil, it is forbidden because the good became evil by intention.
Sadd Adh-Dhara'i are divided into 2 categories:
1) Action or words leading to evil, like drinking the intoxicant which leads to intoxication, slander which leads to lying, and fornication which leads to confusion in paternity are words and deeds which lead to evils, and they clearly are nothing else. What leads definitely to harm, like digging a well next to the door of a house in the dark so that one who enters the house must fall into it, and the like.
2) Evil intention: Something permitted which it is intended as a means to an evil, like someone who contracts a marriage by which he intends to make a woman lawful to a previous husband or concludes a sale intending usury. Or someone who curses the deities of the idolaters in their presence(QS 6:108).
Ash-Shatibi said in this topic:
"The Shari'a is based on circumspection and adopting discretion and being on guard against what might lead to harm." (al-Muwafaqat, pt. 2, p. 253)
Fahaman Sadd Adh Dhara'i dalam Mazhab Shafii:
http://www.academia.edu/5078580/Pemikiran_Imam_Al-Syafii_mengenai_Sadd_Al-Dharai_sebagai_Sumber_Hukum
Wallahu'alam
Tuesday, December 23, 2014
Reminders from the Imams of Mazhab
Reminders from the Imams of Mazhab (School of Thoughts):
A) IMAM ABU HANIFAH was asked: "What do we do if we find a saying of yours opposing the Book of God?" He replied: "Leave my saying and stick to the Book of God." The questioner asked: "What if it contradicts a saying of the Prophet?" Abu Hanifah said: "Leave my saying in the face of the Prophet's saying." Again he was asked: "What if it goes against the saying of a Companion?" Again he said: "Leave my saying in the face of the Companion's saying." (Reported in Al-Qawl al-Mufeed by Shawkani.) Imam Abu Hanifah also declared: "My way (Arabic: madh-hab) is whatever hadith (saying of the Prophet) that is proved to be authentic." (Shami 1:50, Al-Fulani in Iqaz, p. 62.)
B) IMAM MALIK IBN ANAS said: "The saying of any person can be accepted or rejected, except the Prophet of God, peace be upon him." (Reported by Ibn 'Abd al-Barr and Ibn Hazm. Also in Al-Yawaqeet wa Al-Jawahir 2:96.) He also said: "I am just a mortal; sometimes i am wrong, sometimes i am right - so check my opinions. Whatever agrees with the Book (i.e. the Qu'ran) and the Sunnah, accept it; whatever disagrees with them, reject it." (Reported by Al-Fulani in Iqaz, p. 72.)
C) IMAM SHAFI'I narrated a saying of the Prophet (hadith). Someone from the audience said: "Do you say so as well?" On hearing this, the Imam was enraged. His face turned pale and he said: "Woe to you! Which earth would carry me, which sky would shelter me if I narrate a saying of the Prophet, peace be upon him and do not hold the same view! Do you see a zunnar (belt worn by non-Muslims)on me? Or have you noticed me coming out of a church? How can I report something from the Prophet, peace be upon him, and not agree with ?"
D) IMAM AHMAD IBN HANBAL said: "Do not follow me or Malik or Shafi'i or Auza'i or Thawri, but take from where they took (i.e. from the Qu'ran and authentic Sunnah)." (Reported by Al-Fulani He also said: "He who is on the verge of destruction rejects a saving of the Messenger of God, may the peace and blessings of God be upon him." (Reported by Ibn al-Jauzi.)
Ibn Al-Qayyim said:
“Verily, the Islamic Syariah is founded upon wisdom and welfare for the servants in this life and the afterlife. In its entirety it is justice, mercy, benefit, and wisdom. Every matter which abandons justice for tyranny, mercy for cruelty, benefit for corruption, and wisdom for foolishness is not a part of the Islamic Syariah even if it was introduced therein by an interpretation.”(I’lam Al-Muwaqqi’in ‘an Rabb Al-Alamin 11)
Wallahu'alam
Usul Fiqh Terminologies
Usul Fiqh Terminologies - Istilah2 dalam Usul Fiqh
1) Ijtihad - Proses penyelidikan dan kaedah yang digunakan oleh para mujtahid untuk mengeluarkan hukum2 fiqh yang tidak jelas penerangan-nya di dalam al-Quran atau al-Sunnah.
Ijtihad - the independent or original interpretation of problems not precisely covered by the Quran, Ḥadith (traditions concerning the Prophet’s life and utterances), and ijma (scholarly consensus). In the early Muslim community every adequately qualified jurist had the right to exercise such original thinking, mainly raʾy of sahabi(opinion of sahabat) and qiyas (analogical reasoning), and those who did so were termed mujtahids.
2) Mujtahid - Orang2 atau Ulama2 yang pakar dalam Islam yang berkelayakan mengeluarkan sesuatu hukum fiqh. Mujtahid adalah ibarat 'representative' kepada Rasulullah SAW ketika Baginda SAW tidak hadir untuk menyelesaikan sesuatu masalah dengan berasaskan syariat Islam.
Oleh itu, para ulama Mujtahid perlu mempunyai kelayakan dan fahaman yang selayaknya untuk mengeluarkan sesuatu fatwa atau hukum yang paling selaras dengan kehendak Rasulullah SAW walaupun dengan tiada kehadiran Baginda SAW. Inilah kewajipan dan tugasan seorang ulama mujtahideen.
A mujtahid is an individual who is qualified to exercise ijtihad in the evaluation of Islamic law.
3) Tafsir - Translation or interpretation of the Quran text. A mufassir is the person/scholar who qualified to interpret/translate the Quran.
4) Mufti - Mufti ialah seorang sarjana, tokoh atau penasihat agama Islam, yang telah diakui dan dikagumi ramai dalam sesebuah negeri atau negara, terutama di kalangan sarjana sendiri untuk membuat keputusan penting tentang agama Islam, khususnya fatwa yang diminta oleh orang awam.
Mufti is the person or scholar who is well-grounded in Islamic law(syariah and fiqh) and are qualified to give or issue fatwa.
5) Hadis Mutawatir - Hadis yang diriwayatkan oleh sebilangan perawi yg ramai dan dipercayai, iaitu ramai sehingga terjamin mereka itu tidak mampu melakukan pembohongan walaupun sepakat, mulai dari awal hingga ke akhir sanad.
A hadith which is reported or narrated by multiple 'trusted' successive narrators using the same exact words. A successive narration conveyed by narrators so numerous that it is not conceivable that they have agreed upon an untruth thus being accepted as unquestionable in its veracity.
6)Hadis Ahad - Hadis yang diriwayatkan oleh 1 hingga 3 orang perawi (atau lebih tetapi belum mencapai kedudukan mutawatir) yg dipercayai.
Hadith Ahad refers to a hadith not fulfilling all of the conditions necessary to be deemed mutawatir. Hadith ahad consists of three sub-classifications, Masyur, Aziz and Gharib
7) Qiyas - perbandingan dalam persamaan di antara suatu hukum yang baru wujud dengan perkara yang telah ada hukumnya didalam Al-Quran dan Sunnah.
Qiyas is the process of deductive analogy in which the teachings of the Hadith are compared and contrasted with those of the Qur'an, in order to apply a known injunction (nass) to a new circumstance and create a new injunction.
8) Amal orang Medina - Amalan orang2 Medina atau sunnah yg diwasiatkan atau diturun-temurunkan oleh Nabi SAW dan para Sahabat kerana mereka adalah penduduk Medina.
Amal of Medina - The practice of the people of Medina. Medina is the place where Prophet Muhammad SAW and most of the Sahabah lived, therefore most of the practice of Islam was directly inherited from them. In another word, Medina is the 'storehouse' of Sunnah.
9) Istishab - Berkekalan hukum yang ditetapkan terdahulu tetap berlaku (pada masa sekarang) selagi tiada dalil yang merubah keadaannya”. Iaitu mengekalkan suatu hukum berasaskan kepada hukum yang sedia ada selagi tidak ada dalil yang mengubahnya.
Presumption of Continuity. Presumption of existence or non-existence of facts that can be used in the absence of other proofs(dalil). Istishab presumes continuation of a fact (marriage or a transfer of ownership) till the contrary is proven.
10) Istihsan - kecenderungan pendapat mujtahid pada sesuatu kerana menganggapnya lebih baik, walaupun hal itu dianggap tidak baik oleh orang lain kerana darurat atau adat istiadat tempatan sesuatu tempat.
Istihsan(equity in Islamic Law) - juristic "preference", to consider something good(maslaha).
11) Ijma' - Kata sepakat atau kesepakatan para ulama dalam menetapkan suatu hukum dalam agama Islam berasaskan Al-Quran dan Hadis.
Ijma' - The consensus or agreement of the community. The majority opinion.
12) Maslaha - Pertimbangan yang mengambil manfaat dari sudut kebaikan dan menolak kerosakan atau kemudaratan yang tidak dapat dibuktikan melalui nas/dalil syarak. Kata lawan kepada Mafsadah(mudhorat)
Consideration of Public Interest.
-To invoked to prohibit an act or permit something on the basis of whether or not it serves the public's benefit or welfare(public interest). An act which 'Good Merit(pahala)' will be rewarded if committed and sinless if omitted.
13) Urf - adat istiadat tempatan atau kebiasaan dan tabiat orang tempatan.
A custom(adab) or recurring practices which are acceptable to people. Rules based on Urf are liable to be changed. Urf must not violate the nass or clear stipulation of the Qur'an and the Sunnah.
14) Fiqh - Fiqh atau fiqah menurut bahasa bererti mengetahui dan memahamkan. Menurut istilah adalah suatu ilmu yang menerangkan segala hukum syara' yang diambil dari Al-Quran dan Sunnah Rasululllah s.a.w. secara penelitian yang mendalam iaitu dengan jalan ijtihad dan istinbat.
The laws governing human deeds are called “Fiqh”, which is defined as understanding the laws relating to human deeds derived from the Quran or Sunnah. Usul Fiqh is the study of the origins, sources, and principles upon which Islamic jurisprudence on human deeds is based on.
15) Faqih(plural Fuqaha) - Fuqaha adalah kata majemuk bagi faqih, yaitu seorang ahli fiqih. Fiqih adalah bidang jurisprudence atau hukum-hakam menyangkut peribadatan ritual baik perseorangan, atau di dalam konteks sosial umat Islam.
A Person/scholar that is study the Fiqh(Islamic Jurisprudence)
16) Fatwa - adalah sebagai jawapan yang dibuat oleh mufti pada perkara yang berlaku apabila diajukan soalan kepadanya. Ia merupakan suatu pendapat keagamaan pada hukum Islam yang dikeluarkan oleh seorang ulama(Mufti).
A ruling or verdict given by a scholar. An answer to a question ie "Can i do this?' and the answer is the Fatwa.
17) Ahkam(plural Hukum) - Wajib/Fardh, Mustahab/Sunat, Mubah/Harus, Makruh, Haram
Perbezaan di antara hukum dan fatwa adalah:
a) Hukum - bersifat umum yang berasaskan Syariat Islam.
b) Fatwa - bergantung kepada siapa yang tanya dan situasi penanya. Fatwa akan dikeluarkan mengikut keadaan penanya itu dengan berasaskan Hukum Islam. Contohnya:
"Hukum (umum) makan daging khinzir adalah haram. Ulama atau Mufti akan mengeluarkan Fatwa yang mengharuskan memakan daging khinzir jika seseorang itu dalam keadaan darurat yang berasaskan dari dalil Surah al-An'am ayat 145:
"Jika sesiapa yang terpaksa (memakannya kerana darurat) sedang dia tidak mengingininya dan tidak melampaui batas, maka sesungguhnya Tuhan mu Maha Pengampun, lagi Maha Mengasihani."(QS 6:145)
18) Sunnah - bererti cara atau amalan Nabi SAW. Sunnah merupakan sumber kedua(dari matan Hadith) perundangan Islam selepas al-Quran
The action of Prophet Muhammad SAW and the Hadith is the narration that carries that sunnah(matan).
19) Mazhab - adalah bahagian pemikiran atau fiqah dalam Islam. Contohnya Mazhab Syafie, Maliki, Hanafi dan Hanbali.
School of Thoughts or a group of scholar that has accepted a methodology of Fiqh.
20) Maqasid Syariah - bermaksud tujuan, natijah, atau maksud yang dikehendaki oleh syarak melaluli sumber dalil Al-Quran dan As-Sunnah. Ia merupakan suatu ilmu yang harus dipelajari terutamanya bagi ulama fiqh agar setiap ijtihad dan pendapat yang diberikan bertepatan dengan kehendak syariat.
Goals, objectives or purposes, the end result or the final result that you are trying to achieve.
For more informations on Usul al-Fiqh and Maqasid Syariah, please goto:
http://ilmuislamuallaf.blogspot.my/2014/12/introduction-usul-fiqh-dan-maqasid.html
Wallahu'alam
4) Mufti - Mufti ialah seorang sarjana, tokoh atau penasihat agama Islam, yang telah diakui dan dikagumi ramai dalam sesebuah negeri atau negara, terutama di kalangan sarjana sendiri untuk membuat keputusan penting tentang agama Islam, khususnya fatwa yang diminta oleh orang awam.
Mufti is the person or scholar who is well-grounded in Islamic law(syariah and fiqh) and are qualified to give or issue fatwa.
5) Hadis Mutawatir - Hadis yang diriwayatkan oleh sebilangan perawi yg ramai dan dipercayai, iaitu ramai sehingga terjamin mereka itu tidak mampu melakukan pembohongan walaupun sepakat, mulai dari awal hingga ke akhir sanad.
A hadith which is reported or narrated by multiple 'trusted' successive narrators using the same exact words. A successive narration conveyed by narrators so numerous that it is not conceivable that they have agreed upon an untruth thus being accepted as unquestionable in its veracity.
6)Hadis Ahad - Hadis yang diriwayatkan oleh 1 hingga 3 orang perawi (atau lebih tetapi belum mencapai kedudukan mutawatir) yg dipercayai.
Hadith Ahad refers to a hadith not fulfilling all of the conditions necessary to be deemed mutawatir. Hadith ahad consists of three sub-classifications, Masyur, Aziz and Gharib
7) Qiyas - perbandingan dalam persamaan di antara suatu hukum yang baru wujud dengan perkara yang telah ada hukumnya didalam Al-Quran dan Sunnah.
Qiyas is the process of deductive analogy in which the teachings of the Hadith are compared and contrasted with those of the Qur'an, in order to apply a known injunction (nass) to a new circumstance and create a new injunction.
8) Amal orang Medina - Amalan orang2 Medina atau sunnah yg diwasiatkan atau diturun-temurunkan oleh Nabi SAW dan para Sahabat kerana mereka adalah penduduk Medina.
Amal of Medina - The practice of the people of Medina. Medina is the place where Prophet Muhammad SAW and most of the Sahabah lived, therefore most of the practice of Islam was directly inherited from them. In another word, Medina is the 'storehouse' of Sunnah.
9) Istishab - Berkekalan hukum yang ditetapkan terdahulu tetap berlaku (pada masa sekarang) selagi tiada dalil yang merubah keadaannya”. Iaitu mengekalkan suatu hukum berasaskan kepada hukum yang sedia ada selagi tidak ada dalil yang mengubahnya.
Presumption of Continuity. Presumption of existence or non-existence of facts that can be used in the absence of other proofs(dalil). Istishab presumes continuation of a fact (marriage or a transfer of ownership) till the contrary is proven.
10) Istihsan - kecenderungan pendapat mujtahid pada sesuatu kerana menganggapnya lebih baik, walaupun hal itu dianggap tidak baik oleh orang lain kerana darurat atau adat istiadat tempatan sesuatu tempat.
Istihsan(equity in Islamic Law) - juristic "preference", to consider something good(maslaha).
11) Ijma' - Kata sepakat atau kesepakatan para ulama dalam menetapkan suatu hukum dalam agama Islam berasaskan Al-Quran dan Hadis.
Ijma' - The consensus or agreement of the community. The majority opinion.
12) Maslaha - Pertimbangan yang mengambil manfaat dari sudut kebaikan dan menolak kerosakan atau kemudaratan yang tidak dapat dibuktikan melalui nas/dalil syarak. Kata lawan kepada Mafsadah(mudhorat)
Consideration of Public Interest.
-To invoked to prohibit an act or permit something on the basis of whether or not it serves the public's benefit or welfare(public interest). An act which 'Good Merit(pahala)' will be rewarded if committed and sinless if omitted.
13) Urf - adat istiadat tempatan atau kebiasaan dan tabiat orang tempatan.
A custom(adab) or recurring practices which are acceptable to people. Rules based on Urf are liable to be changed. Urf must not violate the nass or clear stipulation of the Qur'an and the Sunnah.
14) Fiqh - Fiqh atau fiqah menurut bahasa bererti mengetahui dan memahamkan. Menurut istilah adalah suatu ilmu yang menerangkan segala hukum syara' yang diambil dari Al-Quran dan Sunnah Rasululllah s.a.w. secara penelitian yang mendalam iaitu dengan jalan ijtihad dan istinbat.
The laws governing human deeds are called “Fiqh”, which is defined as understanding the laws relating to human deeds derived from the Quran or Sunnah. Usul Fiqh is the study of the origins, sources, and principles upon which Islamic jurisprudence on human deeds is based on.
15) Faqih(plural Fuqaha) - Fuqaha adalah kata majemuk bagi faqih, yaitu seorang ahli fiqih. Fiqih adalah bidang jurisprudence atau hukum-hakam menyangkut peribadatan ritual baik perseorangan, atau di dalam konteks sosial umat Islam.
A Person/scholar that is study the Fiqh(Islamic Jurisprudence)
16) Fatwa - adalah sebagai jawapan yang dibuat oleh mufti pada perkara yang berlaku apabila diajukan soalan kepadanya. Ia merupakan suatu pendapat keagamaan pada hukum Islam yang dikeluarkan oleh seorang ulama(Mufti).
A ruling or verdict given by a scholar. An answer to a question ie "Can i do this?' and the answer is the Fatwa.
17) Ahkam(plural Hukum) - Wajib/Fardh, Mustahab/Sunat, Mubah/Harus, Makruh, Haram
Perbezaan di antara hukum dan fatwa adalah:
a) Hukum - bersifat umum yang berasaskan Syariat Islam.
b) Fatwa - bergantung kepada siapa yang tanya dan situasi penanya. Fatwa akan dikeluarkan mengikut keadaan penanya itu dengan berasaskan Hukum Islam. Contohnya:
"Hukum (umum) makan daging khinzir adalah haram. Ulama atau Mufti akan mengeluarkan Fatwa yang mengharuskan memakan daging khinzir jika seseorang itu dalam keadaan darurat yang berasaskan dari dalil Surah al-An'am ayat 145:
"Jika sesiapa yang terpaksa (memakannya kerana darurat) sedang dia tidak mengingininya dan tidak melampaui batas, maka sesungguhnya Tuhan mu Maha Pengampun, lagi Maha Mengasihani."(QS 6:145)
18) Sunnah - bererti cara atau amalan Nabi SAW. Sunnah merupakan sumber kedua(dari matan Hadith) perundangan Islam selepas al-Quran
The action of Prophet Muhammad SAW and the Hadith is the narration that carries that sunnah(matan).
19) Mazhab - adalah bahagian pemikiran atau fiqah dalam Islam. Contohnya Mazhab Syafie, Maliki, Hanafi dan Hanbali.
School of Thoughts or a group of scholar that has accepted a methodology of Fiqh.
20) Maqasid Syariah - bermaksud tujuan, natijah, atau maksud yang dikehendaki oleh syarak melaluli sumber dalil Al-Quran dan As-Sunnah. Ia merupakan suatu ilmu yang harus dipelajari terutamanya bagi ulama fiqh agar setiap ijtihad dan pendapat yang diberikan bertepatan dengan kehendak syariat.
Goals, objectives or purposes, the end result or the final result that you are trying to achieve.
For more informations on Usul al-Fiqh and Maqasid Syariah, please goto:
http://ilmuislamuallaf.blogspot.my/2014/12/introduction-usul-fiqh-dan-maqasid.html
Wallahu'alam
Ijtihad Tools of Mazhab - Hierarchy of authority
Ijtihad is an Islamic legal term that means "independent reasoning" or "the utmost effort an individual can put forth in an activity by using both the Quran and Hadith as resources to find a solution to a religious problem.
The term Ijtihad is not a Quranic term. It has originated from a conversation that was reported in Hadith. The Prophet (pbuh) and one of his companions Mu‘adz Ibn Jabal, was being sent to govern the territory of Yemen:
The Prophet asked: ‘How will you judge the cases that come to you?’ He replied: ‘I will judge according to the Book of Allah’. ‘But if you do not get anything there, what will you do?’, the Prophet asked. He said: ‘I will refer to the Sunnah of the Prophet’. ‘But if you do not get it even there, what will you do?’, the Prophet asked again. He replied: ‘I will exercise my judgement.’
Hearing this the Prophet patted Mu‘adh on the shoulder and said: ‘Praise be to Allah who has guided the Messenger of His Messenger to what pleases His Messenger’. (Nisa’i: No. 1327)
The Arabic for the words : ‘I will exercise my judgement’ are 'ajtahidu rai' from which the term Ijtihad is derived. In other words, the area of Ijtihad is the area in which Islam (Quran and Hadith Mutawatir) is silent and one must use their own common sense, intellect and experience to arrive at an opinion that should be in conformity with the spirit of Islam.
For example, matters like test-tube babies, organ donation and cloning are some of the recent developments in science and one needs to know whether they are permitted by religion or not. It is in such matters that need for Ijtihad arises.
Mazhab or 'School of Thought' follow an equation of hierarchy of authority by using various Ijtihad tools like Ijma, Qiyas, Maslahah etc, to formulate a hukum or a fatwa on a religious problem.
This is the equation uses by a Mazhab to ijtihad in order to reach a conclusion on a Hukum(haram, mustahab, mubah, makruh or haram). The hierarchy of authority of ijtihad tools for:
1) MAZHAB HANAFI = Quran --> Sunnah Mutawatir --> Istihsan
--> Qiyas --> Ijma' --> Sunnah Ahad --> Ra'i of Sahabi --> Urf --> Istishab.
2) MAZHAB MALIKI = Quran --> Sunnah Mutawatir --> Amal of Medina/Ijma' --> Maslahah --> Qiyas --> Sunnah Ahad --> Ra'i of Sahabi --> Sadd al-Dhara'i --> Urf --> Istishab.
3) MAZHAB SHAFI’I = Quran --> Sunnah Mutawatir --> Ijma' of Sahabi --> Sunnah Ahad --> Ra’i of Sahabi --> Istishab --> Qiyas
4) MAZHAB HANBALI = Quran --> Sunnah Mutawatir --> Sunnah Ahad --> Ra’i of Sahabi --> Ijma' --> Qiyas --> Maslahah --> Istihsan --> Sadd al-Dhara'i --> Istishab.
As we can see here, all the mazhab made the Quran and Sunnah Mutawatir as the first choice of reference when they want to reach a hukum/fatwa. This is what makes all mazhab as an Islamic school of thought.
This is what made them Muslim. If there is a mazhab that don't prioritized the Quran and Sunnah Mutawatir, they are out of Islam.
If you can understand this methodology and how a mujtahid reaches a hukum/fatwa, you would know why khilaf (difference of opinions) happens and it often start after the reference from Quran and Sunnah Mutawatir.
For example, the case of Tawasul, Talkin, Qunut etc are matters that the Quran and Sunnah Mutawatir are silence, thus the ulama uses ijtihad tools to reach their conclusion.
The Hanafi School would use istihsan, the Maliki would use Amal of Medina, the Shafii would use Ijma, the Hanbali would use Hadith Ahad to solve a same matter...therefore, surely each and every other mazhab would reached a different conclusion due to the different tools they uses to ijtihad.
But as long as their first reference is Quran and Sunnah Mutawatir, they're save...they are still within the boundary of Islam.
Wallahu'alam
Monday, December 22, 2014
Wahabi and Salafi
The descriptions given by peoples of today about wahhabism activity couldn't be from a person who adhered to the ASWJ teachings esp Mazhab Hanbali. What they have described was more like what a Kharijites would do. Kharijites developed extremism doctrines that does Takfir(kafir sesama muslim) on other muslim that didn't follow their opinions.
They even went to the extreme of killing the "Companions" (Sahabat). So you can see here the similarity of kahwarij and wahhabism? There is no way a Mazhab Hanbali follower act like what was describe as today's wahabi and did not went mutawatir(presumption of non deceitfulness) about it. Muslim at that time would have known what he had done and went viral about it, but it did not.
Therefore, before you start criticizing the wahhabi, you might want to look into the possibility that wahhabism has nothing to do with our Mr Muhammad Bin Abd Wahab. Beware for those who associate wahhabism to him because you might actually be making a 'fitnah' against him....and 'fitnah' is worse than murdering someone.
Maybe, the Muslims of today might want to consider renaming wahhabism into khawarijism instead? But to call the deviant Muslims as Kharijites is also not right because the Salafussoleh incl the Sahabat didn't labeled them as deviant or kafir even after they killed Sahabat, they only referred the Kharijites as Muslim that didn't share the same opinions.
Salafi is the short form for Salafussoleh, meaning pious predecessors. They include the "Companions"(Sahabat), the "Followers"(Tabi‘un) and the "Followers of the Followers"(Tabi‘ al-Tabi‘in). There is a hadith that quotes "The people of my own generation are the best, then those who come after them, and then those of the next generation," is seen as a call to Muslims to follow the example of those first 3 generations, known collectively as the Salafussoleh.
Therefore, if anyone criticizes the Salafi, are actually indirectly maligning the first 3 generations of Muslim after the Prophet. Most, if not all Ilmu Islam came from those 3 generations, if i were you, i wouldn't have the balls to criticize them, let alone labeling them as deviant Muslim. If those 3 generations of Muslims were deviant, we wouldn't have Islam today.
My suspicions is, there are some idiotic peoples, that hated the true teachings of Islam so much, who are sitting in high position in the 'Corridors of Powers', that are instigating the layman Muslim like you and me to hate each others. They uses the media and whatnot to spread the hatred to us and ignorant Muslim falls victims to their dirty trickery. Whatever it is, please bear in mind that it is we, ourselves that're answerable to Allah SWT for our action, not them. So, be wise...
Wallahu'alam
Why Muslim eats with right hand?
There are numerous Hadith Ahad from the Prophet(pbuh) advising Muslim to eat and drink with the right hand. The authenticity of these hadiths are mostly Zanni al Thubut(unauthentic but certain) meaning it's certain in its implication and meaning but do not have the Mutawatir level. For example:
Narrated by ‘Umar ibn Salamah said: The Prophet (pbuh) said: “O young boy, say the name of Allah and eat with your right hand, and eat from what is nearest to you.” (Narrated by al-Bukhaari - 5376 and Muslim - 2022)
In Sunan Abi Dawood (33) it is narrated that Aisyah said: The right hand of the Messenger of Allah (pbuh) was for his purification and food, and his left hand was for using the toilet and anything that was dirty(Sahih by al-Albaani in Sahih Abi Dawood)
The certainty of the meaning of these hadiths is the encouragement by the Prophet to eat and drink with the right hand. The later hadith above explained the purpose and objective behind this ruling. Some scholars classified this ruling about eating and drinking with right hand as Hygienic Sunnah of the Prophet but other scholars added that the maqasid behind this ruling derived from this Quranic verses:
"So as for he who is given his record in his right hand, he will say, "Here, read my record!"(QS 69:19)
"Then as for he who is given his record in his right hand"(QS 84:7)
These verses indicate that the believer who is destined for Paradise will take his book of deed in his right hand, and that the disbeliever who is doomed to Hell will take his book in his left hand, from behind his back.
Scholars said that the Prophet encourages Muslim to eat and drink with right hand is because wanting uniformity in the ummah and also to remind the ummah to live their life the righteous way so that they will receive their book of deed with their right hand, beside the hygienic reason. There is another hadith ahad that saying only syaitan or evildoer who told lies about Allah eats with left hand and they will received their Book of Deed with left hand.
Narrated by Ibn ‘Umar that the Messenger of Allah (pbuh) said: “No one among you should eat with his left hand or drink with it, for the syaitan eats with his left hand and drinks with it.” (Hadith by Muslim - 2020)
Scholars has classified that eating and drinking with the right hand is a ruling that were not performed for the purpose of clarifying any commandments of the Allah because the Quran was silence about it. Rather, the Prophet performed this actions out of personal preference derived from community customary or neighborly need(uruf).
There're difference of opinion among the scholars regarding the hukum for eating and drinking with right hand. Some scholars like Imam al Ghazali, Imam Nawawi and some scholars in the Shafii mazhab says it's mustahab(sunat), others says it's Wajib.
But most scholars agreed that it's not obligatory for a born left handler to change hand while eating or drinking. - Qawaid al Fiqhiyyah - Legal Maxims No 3, Hardship begets facility (http://ilmuislamuallaf.blogspot.com/…/qawaid-al-fiqhiyyah-l…)
Wallahu'alam
Sunday, December 21, 2014
Ilm al Khilaf - Imam Mahdi
The status of hadiths regarding Imam Mahdi is Hadith Ahad. It's a hadith masyur, about 25 narrators to be exact but not to the extent of Mutawatir(presumption of non deceitfulness). However, not all are sahih, some are hasan, dhoif and mawdhu. Thus, making it a Zanni Dilalah, meaning unauthentic and uncertain in meaning and implications.
There are hadiths with authentic and certained characteristic like the hadith about Isra' and Mikraj which are clasified as Mutawatir and are certain in it's implications and meaning(Qati al Tsubut). We can find Surah Isra' in the Quran but nothing much about Mikraj(taking of the '5 daily solat' commandments), where it was explained to us through hadith. One of the main reason for such revelations is to test the faith of the believers:
"And We granted the vision (ascension to the heavens) which We made you see (as an actual eye witness) was only made as a trial for the people." (QS 17.60)
So in another word, there are revelations to the Prophet(pbuh) which are not stated in the Quran. But it is important to note that the Prophet is just a normal human just like you and me except he was guided with revelations from God, irregardless whether it was stipulated in the Quran or not. The Quran clearly says:
Say, "I am only a man like you, to whom has been revealed that your god is one God."(QS 21:73)
If you were to observe these hadith, their role is to support, strengthen and further detailed a verse or surah from the Quran. In fact, most if not all hadiths has such characteristic. Hadiths are actions taken by the Prophet by obeying the commandments of the revelations from God. Therefore, if there are hadiths that contradict with the Quran, go through this checklist:
1) What's the contradiction - matters of ibadah or muamalat
- The default is Halal, everything is halal except proven haram
2) Check it's authenticity
- sanad and matan, whether it's sahih, hasan, dhoif or mawdhu
3) Check it's certainty of meaning and implications
- Qati or Zanni
4) What is the maqasid behind the hadith
- the purpose and objective or intention behind the hadith
5) Ilmu Balaghah
- check the translation, both Quran and Hadith
6) Did it contradict with Qawaid al Fiqhiyyah
- http://ilmuislamuallaf.blogspot.com/…/qawaid-al-fiqhiyyah-l…
7) Find out what the previous scholars have to say about it.
- always ask yourself what if i am wrong. Is there any other way to reach my conclusion. Is there any other source of information, compare the khilaf of scholars etc.
Having saying that, let's have a quick run through on the hadiths about Imam Mahdi. I use the term 'quick run through' because it will take at least days if not weeks just to cover this subject Therefore, i am going to disclose only on one area: khilaf or different opinion of scholars on who is Imam Mahdi. So, checkout these hadiths:
1) Nabi s.a.w. mendoakan Muawiyah, “Ya Allah! Jadikanlah dia (Muawiyah) Haadi (pemimpin) lagi Mahdi (yang terpimpin) dan pimpinlah manusia dengannya.” (Hadith Riwayat At-Tirmizi)
2) Daripada Ibn Umar bahawa dia pernah berkata kepada Ibnul Hanafiyyah, “Al Mahdi digunakan oleh mereka sebagai istilah untuk orang yang baik.”
3) Mahdi yang sebenarnya ialah seperti yang disebut di dalam hadis-hadis Rasulullah s.a.w. “ Akan datang di akhir zaman. Dia akan memenuhi dunia ini dengan keadilannya setelah ia dipenuhi dengan kezaliman.
4) Hadith-hadith sahih berhubung dengan perkara ini tidak menyebutkan perkataan “Al Mahdi” atau namanya dengan terang.(Muqaddimah Ibn Khaldun ms.312, 316 & 322)
5) Tidak ada satu pun hadith Al Mahdi tersebut di dalam Bukhari dan Muslim. Yang ada hanyalah:
Diriwayat daripada Abu Hurairah r.a. bahawa Rasulullah SAW bersabda: “Bagaimana agaknya kamu bila Isa Ibnu Maryam turun(QS 43:61) di antaramu dan pada ketika itu imam kamu adalah salah seorang daripada kamu”.
(Hadith Riwayat Bukhari dan Muslim) - (No mentioning of Imam Mahdi name)
6) Jumhur ulama fuqaha seperti Imam Ahmad bin Hambal (w.241H) telah meriwayatkan beberapa hadith berhubung dengan kemunculan Al Mahdi di dalam musnad mereka. Daripada sikap mereka dapat difahami pendirian beliau tentang kemunculan Al Mahdi adalah sebagai satu aqidah.
(Maksud Akidah - Pegangan atau perkara yang perlu di-imani(faith). Just like the Isra' Mikraj hadith. It's is something that was revealed to us through the Prophet to test our faith)
From the above information, we can summarize that the objective behind the Imam Mahdi hadiths are to tell us that there will always be a good guy defeating the bad guy(dajjal) and we must have faith in it when times are bad and never to give up hope on Allah SWT Mercy.
What matter most is to have a correct perspective on these hadiths and continue with the more important task ahead of us, which are 'amal makruf, nahi mungkar, unity in the ummah and dakwah. And not forgetting to increase our iman and ibadah towards Ilahi.
Wallahu'alam
Friday, December 19, 2014
Freedom of Speech in Islam
There are at least five places, where the Holy Quran claims its uniqueness and puts out a challenge to non-believers to produce its equal:
"And if you are in doubt as to what We have sent down to Our servant, then produce a Chapter like it, and call upon your helpers beside Allah, if you are truthful." (QS 2:24)
"Do they say, ‘He has forged it?’ Say, ‘Bring then a Surah like unto it, and call for help on all you can besides Allah, if you are truthful."
(QS 10:39)
"Do they say, ‘He has forged it?’ Say, ‘Then bring ten Chapters like it, forged, and call on whom you can beside Allah, if you are truthful."
(QS 11:14)
"Say, ‘If mankind and the Jinn gathered together to produce the like of this Qur’an, they could not produce the like thereof, even though they should help one another." (QS 17:89)
"Do they say, ‘He has fabricated it?’ Nay, but they would not believe. Let them, then, bring forth an announcement like this, if they speak the truth! "
(QS 52:34-35)
This challenge has never been met in fourteen hundred years, but, there is another aspect to this challenge. This enshrines the freedom of speech of every non-believer in the eyes of everyone who believes in the Holy Quran to be the literal word of God.
If this is not freedom of speech, I do not know what is. Any man has a God given right to produce the equal of ‘word of God,’ even though Allah says that no one can succeed at this.
Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.
"Now, surely it is one of their fabrications that they say, ‘Allah has begotten children;’ and they are certainly liars. Has He chosen daughters in preference to sons? What is the matter with you? How judge ye? Will you not then reflect? Or have you a clear authority? Then produce your Book, if you are truthful."
(QS 37:151-158)
If writing or producing a book against the claims of Allah is not freedom of speech, I do not know what is, do you?
Wallahu'alam
Ucapan Merry X Mas
Muzakarah Jawatankuasa Fatwa Majlis Kebangsaan Bagi Hal Ehwal Ugama Islam Malaysia Kali Ke-78 yang bersidang pada 12 Jun 2007 telah membincangkan Hukum Orang Islam Mengucapkan Tahniah Dan Ucapan Selamat Bersempena Perayaan Agama Bukan Islam. Muzakarah telah memutuskan bahawa:
1) Apa jua amalan atau perlakuan orang Islam dalam hal-hal yang berkaitan dengan perayaan orang bukan Islam sekiranya melibatkan akidah atau iktikad seperti mengiktiraf agama bukan Islam atau menganggap semua agama adalah sama, maka ia ditegah oleh Islam.
- Muslim are prohibited from matters that will degrade their faith(iman) and creed(akidah). Matters incl acknowledging religion faith other than Islam. (this is a common law for all Muslim, just like Christian, Judaism ect)
2) Walau bagaimanapun sekiranya amalan atau perlakuan tersebut hanya atas dasar kemasyarakatan atau hubungan sosial antara Islam dan bukan Islam untuk tujuan perpaduan, maka ia dibenarkan oleh Islam.
- However, it is permissible for Muslim to acknowledge non-muslim beliefs in the context of communal unity or social interaction.
3) Memberi ucapan tahniah dan selamat atau mengirimkan ucapan melalui kad atau alat-alat telekomunikasi seperti e-mail atau sistem pesanan ringkas (sms) dan sebagainya kepada orang bukan Islam sempena dengan perayaan agama mereka adalah HARUS, dengan syarat ucapan itu tidak mengiktiraf, memuji atau memuliakan agama bukan Islam serta tidak menggunakan sebarang simbol atau lambang keagamaan mereka dalam kiriman ucapan tersebut.
- Wishing a non muslim on their festival is permissible without associating faith or creed. However, Muslim are discourage from paganism praises when wishing the non muslim on their festival.
Source: Fatwa Kebangsaan Malaysia
http://www.e-fatwa.gov.my/fatwa-kebangsaan/hukum-orang-islam-mengucapkan-tahniah-dan-ucapan-selamat-bersempena-perayaan-agama-
So you see, Muslims are permitted to wish the Non Muslim esp Christian on their festive seasons. Please don't fall victim to the politician polemics on agendas to divide the unity of Malaysian. The permissibility of congratulating non-Muslims on their festival becomes more of an obligation if they offer their greetings on Islamic festive occasions, as we are commanded to return good treatment with similar treatment, and to return the greeting with a better one or at least with the same greeting. Allah Almighty says:
“When you are greeted with a greeting, greet in return with what is better than it, or at least return it equally…” (Surah An-Nisa' 4: 86)
For further Info, please visit:
http://kurauking.blogspot.com/2014/12/ucapan-merry-x-mas.html
Wallahu'alam
Thursday, December 18, 2014
Taqlid
Taqlid or Ittiba simply refers to accepting the verdicts of expert scholars of Islamic Fiqh(Mazhab) without fanaticism in their interpretation of an Islamic Law, without demanding an in-depth explanation of the intricate processes required in arriving at such a verdict, called Ijtihad. Muslim are allowed to Taqlid or Ittiba at verdicts derived from Schools of Law(Mazhab) found most suitable for them that does not go against the teachings of Al Quran and the Sunnah of Allah SWT Messengers.
Taqlid or Ittiba is a part of everyday life. It refers to the practice of an unqualified, lay person accepting the authority of an expert in a specific field of specialization, without demanding proof and justification for every view, opinion or verdict expressed by such an expert authority. This is a natural state of human existence, practised by every human on this earth.
The simplest example of Taqlîd or Ittiba is that of a learner driver taking instructions from a driving instructor. People going to a specialist doctor for medical treatment and following his instructions is another example of Taqlîd or Ittiba. A lay person soliciting a legal opinion from an advocate or following the advice of a tax consultant is another common case of Taqlîd. A client at an engineering firm, asking for the engineer`s advice on complex engineering calculations is yet another instance of Taqlîd or Ittiba in action.
The millions of 'facts` in the myriad of sciences such as astronomy, archaeology, etc. are all distinct examples of Taqlîd or Ittiba. Who will ever questions the 'fact` or asks for proof that the sun is really 93 million miles away from the earth? It is taken for granted that this is the findings of the 'experts` in these fields and everyone simply accepts it as such. School teachers teaches these to their students as 'gospel of truth` and children learn and memorize these 'facts` with the hope of succeeding in their exams.
There are countless such examples of Taqlîd or Ittiba in everyday life. It is quite clear from the above, that Taqlîd or Ittiba is a natural way of life, and is not specific to Islam or Islamic Fiqh alone. Taqlîd is a great blessing for common people, for it is beyond our capacity to understand the extremely complex and complicated mechanics of Ijtihad. The ability to do Ijtihad requires many long years of study and a great deal of exertion in acquiring a mastery of various Islamic sciences.
Therefore a proper understanding of the issue of Taqlid or Ittiba would dispel the ignorance surrounding it. The duty of Muslim as commanded by Allah SWT are to taqlid or ittiba the sunnah of His Messengers and the best and easiest way is through the Mazhabs(without fanaticism on any one mazhab).
"Say, if you love Allâh, follow me and Allâh will love you and forgive you your sins." (3:31)
"Those who follow the Messenger, the unlettered Prophet, whom they find written down with them in the Torah and the Injeel…" (7:157)
"Believe, then, in Allâh and His Messenger, the unlettered Prophet, who believes in Allâh and His words, and follow him so that you may be on the right path. "(7:158)
"Allâh has surely relented towards the Prophet and the Emigrants and the Helpers who followed him in an hour of difficulty." (9:117)
"O Prophet, sufficient for you is Allâh and those who followed you of the believers." (8:64)
"(The believers say:) Our Lord, we have come to believe in what You revealed and followed the Messenger. So write us among those who bear witness. "(3:53)
"Say: This is my way. I call to Allâh with sure knowledge, I and whoever follows me." (12:108)
"He said: My people, follow the messenger!" (36:20)
"And We set in the hearts of those who followed him tenderness and mercy. "(57:27)
Bolehkah kita bertukar kepada mazhab lain?
Kita perlu faham mengapa seseorang muslim perlu bertaqlid kepada mazhab lain. Perkara bertaqlid ini hanya berlaku apabila seseorang tidak mempunyai kemampuan untuk berijtihad dengan berasaskan Syara' Islam dalam Al Quran dan As Sunnah.
Apabila seorang muslim diuji Allah SWT, mereka buntu dalam penyelesaikan masalah mereka secara Islamic, baik dalam perkara ibadah atau muamalat. Dengan itu, mereka bertaqlid kepada pendapat2 mazhab untuk menyelesaikan masalah mereka agar dapat keredhaan Allah SWT.
Lain kata, seorang muslim bertaqlid kepada mazhab kerana hendak menjadi seorang muslim yang lebih baik, iaitu kearah maslahah(kebaikan umum) dan bukannya kearah mafsadah(keburukan umum). Kita bertaqlid kerana kita tidak mempunyai kemampuan untuk berijtidad kearah maslahah yang disarankan oleh Al Quran dan As Sunnah.
Jumhur ulamak mengatakan bahawa bertaqlid adalah satu kewajipan jika kita tidak berkemampuan untuk berijtihad dengan perkara2 yang tiada dalil dan perkara Furu'(mempunyai lebih dari satu makna). Terdapat 3 cara untuk mengikut pendapat2 para mujtahiddin, iaitu:
Taqlid
Kita boleh bertaklid kepada mana2 mazhab Ahli Sunnah wal Jemaah kerana, tiada perbezanya diantara mazhab Syafii dengan mazhab2 ASWJ yang lain. Jika kita boleh bertaklid kepada mazhab Syafii, ini bermakna kita juga boleh bertaklid kepada mazhab-mazhab lain.
Kita tidak wajib bertaklid hanya kepada seorang mujtahid (mazhab) tertentu sahaja. Dalam sesuatu masalah, kita boleh beramal dengan pendapat mazhab ini, kemudian dalam masalah lain, kita beramal dengan pendapat mazhab lain pula. Ini dibenarkan dalam Islam(talfiq).
Berdasarkan pendapat ini, jika kita bertaklid dengan mazhab Syafii dalam sesuatu masalah, tidak semestinya kita mesti bertaklid dengan mazhab Syafii dalam semua masalah. Dibenarkan mengamalkan pendapat dari mazhab-mazhab lain.
Taklid yang diharamkan ialah:
1. Bertaklid kepada seseorang tanpa mengendahkan al-Quran dan Sunnah.
2. Bertaklid kepada seseorang yang tidak diketahui kemampuannya berijtihad.
3. Pengikut mazhab Syafie berkata wajib bertaqlid kepada Syafie: Pengikut mazhab Hanafi berkata wajib bertaqlid kepada Abu Hanifah. Begitulah seterusnya, pengikut mazhab Maliki dan Hanbali berkata wajib bertaqlid kepada imam mereka.
"Pendapat yang mengatakan wajib bertaqlid kepada Imam tertentu, menerima pandangannya sahaja dan menolak pandangan yang lain adalah haram di sisi agama Islam."
Ini adalah kerana orang yang berkata wajib bertaqlid di dalam urusan agama kepada Imam yang tertentu, mengambil kata-katanya semata dan menolak pendapat2 yang lain, seolah-olah telah menjadikan Imamnya pencipta undang-undang dan nabi yang maksum. Ini tidak dibenarkan di dalam Islam. Orang yang mengatakan kata-kata ini hendaklah bertaubat. Sekiranya dia berterusan begitu, dia telahpun terkeluar dari Islam pada pandangan Ibnu Taimiyyah.
Orang awam dan mereka yang tidak mampu berijtihad dibenarkan mengambil pandangan mana-mana Imam fuqaha yang sampai ke martabat ijtihad. Inilah apa yang diperintahkan Allah SWT di dalam firmannya:
"Maka bertanyalah kamu kepada 'Ahlu`dz Dzikri' jika kamu tidak mengetahui."
(Surah AI-Anbiya': 21:7)
Ittiba
Ittiba ialah menerima pendapat orang lain dengan mengetahui sumber hujahnya. Ittiba adalah sebaik-baik cara menerima dan mengamalkan pendapat dari mujtahid. Orang yang menurut seperti yang tersebut itu dinamakan mukallid muttabi'.
Orang yang iitiba’ itu kalau berjumpa dua keterangan yang berlawanan, maka pada masa itu, wajib ia periksa betul-betul mana yang kuat(tarjih).
Talfiq
Talfiq ialah mengikut pendapat imam2 mazhab dalam sesuatu masalah, kemudian bertaklid kepada imam lain dalam masalah lain. Contoh, mengambil wuduk ikut cara Hanafi dan sembahyang ikut cara Syafii. Ataupun, pada hari ini dia bersembahyang ikut pendapat SyafiI dengan membaca Bismillah.., esoknya dia bersembahyang ikut pendapat Hanafi dengan tidak membaca bismillah. Inilah yang dikatakan sebagai talfiq.
Kebanyakkan ulama membahagikan talfiq kepada dua:
1) Mengambil pendapat yang paling ringan di antara mazhab-mazhab dalam beberapa masalah yang berbeza. Contoh: Berwuduk ikut Hanafi dan sembahyang ikut Maliki.
Apa hukumnya? Menurut jumhur ulama, talfiq dengan cara begini adalah dibenarkan, kerana dia mengamalkan pendapat yang berbeza dalam dua masalah yang berbeza Wuduk dan sembahyang. Talfiq begini dibenarkan dalam bidang ibadah dan muamalat sebagai keringanan dan rahmat dari Allah SWT terhadap umat Nabi Muhamad SAW.
Dibenarkan juga mengambil pendapat yang paling ringan antara mazhab-mazhab dalam satu masalah. Ia diamalkan pada masa yang berlainan yang tidak bergantung satu sama lain.
Contoh, Abu berwuduk menurut syarat-syarat yang telah ditetap oleh Syafii. Pada waktu lain dia berwuduk menurut syarat-syarat yang ditetapkan oleh Hanafi.
Talfiq seperti ini dibenarkan kerana wuduk pertama yang menurut syarat mazhab Syafii telah selesai dan digunakan untuk satu-satu ibadah hingga selesai. Kemudian wuduk keduanya menurut mazhab Hanafi juga selesai dan digunakan untuk tujuan tertentu hingga selesai. Jelasnya ia dilakukan, sekalipun masalahnya sama tetapi dalam peristiwanya dan waktu yang berbeza.
2) Mengambil pendapat yang paling ringan di antara mazhab-mazhab dalam satu masalah yang akan menghala ke mafsadah. Talfiq begini tidak benarkan.
Contoh, Ali bernikah tidak menggunakan wali kerana ikut Hanafi. Dia tidak memakai 2 saksi kerana mengikut pendapat Maliki. Pernikahan seperti ini adalah batal/tidak sah.
Wallahu'alam
Ittiba
Ittiba ialah menerima pendapat orang lain dengan mengetahui sumber hujahnya. Ittiba adalah sebaik-baik cara menerima dan mengamalkan pendapat dari mujtahid. Orang yang menurut seperti yang tersebut itu dinamakan mukallid muttabi'.
Orang yang iitiba’ itu kalau berjumpa dua keterangan yang berlawanan, maka pada masa itu, wajib ia periksa betul-betul mana yang kuat(tarjih).
Talfiq
Talfiq ialah mengikut pendapat imam2 mazhab dalam sesuatu masalah, kemudian bertaklid kepada imam lain dalam masalah lain. Contoh, mengambil wuduk ikut cara Hanafi dan sembahyang ikut cara Syafii. Ataupun, pada hari ini dia bersembahyang ikut pendapat SyafiI dengan membaca Bismillah.., esoknya dia bersembahyang ikut pendapat Hanafi dengan tidak membaca bismillah. Inilah yang dikatakan sebagai talfiq.
Kebanyakkan ulama membahagikan talfiq kepada dua:
1) Mengambil pendapat yang paling ringan di antara mazhab-mazhab dalam beberapa masalah yang berbeza. Contoh: Berwuduk ikut Hanafi dan sembahyang ikut Maliki.
Apa hukumnya? Menurut jumhur ulama, talfiq dengan cara begini adalah dibenarkan, kerana dia mengamalkan pendapat yang berbeza dalam dua masalah yang berbeza Wuduk dan sembahyang. Talfiq begini dibenarkan dalam bidang ibadah dan muamalat sebagai keringanan dan rahmat dari Allah SWT terhadap umat Nabi Muhamad SAW.
Dibenarkan juga mengambil pendapat yang paling ringan antara mazhab-mazhab dalam satu masalah. Ia diamalkan pada masa yang berlainan yang tidak bergantung satu sama lain.
Contoh, Abu berwuduk menurut syarat-syarat yang telah ditetap oleh Syafii. Pada waktu lain dia berwuduk menurut syarat-syarat yang ditetapkan oleh Hanafi.
Talfiq seperti ini dibenarkan kerana wuduk pertama yang menurut syarat mazhab Syafii telah selesai dan digunakan untuk satu-satu ibadah hingga selesai. Kemudian wuduk keduanya menurut mazhab Hanafi juga selesai dan digunakan untuk tujuan tertentu hingga selesai. Jelasnya ia dilakukan, sekalipun masalahnya sama tetapi dalam peristiwanya dan waktu yang berbeza.
2) Mengambil pendapat yang paling ringan di antara mazhab-mazhab dalam satu masalah yang akan menghala ke mafsadah. Talfiq begini tidak benarkan.
Contoh, Ali bernikah tidak menggunakan wali kerana ikut Hanafi. Dia tidak memakai 2 saksi kerana mengikut pendapat Maliki. Pernikahan seperti ini adalah batal/tidak sah.
Wallahu'alam
Maksud Surah Al Fatihah
Ulangkaji: The meaning of Surah Al Fatihah
(read important Footnote below)
Bismillahirrahmanirrahim
* In the Name of Allah, the Most Beneficent, the Most Merciful
- Dengan nama Allah, Yang Maha Pemurah, lagi Maha Mengasihani.
Alhamdulillahi rabbil alamin
* Praise be to Allah, Lord of the Worlds
- Segala puji tertentu bagi Allah, Tuhan yang memelihara dan mentadbirkan sekalian alam.
Arrahmaanirrahiim
* The Most Beneficent, the Most Merciful
- Yang Maha Pemurah, lagi Maha Mengasihani.
Maaliki yaumiddiin
* Master of the Day of Judgment
- Yang menguasai hari Pembalasan
Iyyaka na'budu waiyyaaka nastaiin
* It is You we worship and You we ask for help
- Engkau sahaja yang kami sembah, dan Engkau sahaja kami memohon pertolongan
Ihdinashirratal mustaqim
* Guide us to the straight path
- Tunjukilah kami jalan yang lurus
Shiratalladzina an’amta alaihim
* The path of those upon whom You have bestowed favor
- Iaitu jalan orang-orang yang Engkau telah kurniakan nikmat kepada mereka
Ghairil maghduubi alaihim waladhaalin
* not of those who have evoked Your anger, and not of those who went astray.
- bukan (jalan) orang-orang yang Engkau telah murkai, dan bukan pula (jalan) orang-orang yang sesat.
Amin
Footnote:
The last verse of Al-Fatihah (Ghairil maghduubi alaihim waladhaalin) was NOT referring to the Christian and the Jews. Even though some translated version of the Quran(Hilali-Khan, Noble Quran) associates the Christian as "those who evoked Allah SWT anger" and the Jews as "those who went astray".
This basically gives the impression that the Quran denounces Jews and Christians. Obviously, this is not accurate because during the Prophet era, those Jahilia Arabs, munafik Quraish and the pagan worshiper were worst than the Christian and Jews.
Furthermore, some of the Christian and Jews later embraced Islam and became Companions of the Prophet i.e Salman al Farisi, Fayruz al-Daylami, Suhayb ar-Rumi, Munabbih ibn Kamil, Salim Mawla Abu-Hudhayfah, Abdullah ibn Salam, Safiyya binti Huyayy, Sumayyah bint Khayyat, Yasir ibn Amir etc.
Al-Najashi(Christian) was the Emperor of the Kingdom of Aksum who allowed a number of Muslims (who were being persecuted by the pagans of Arabia) to live safely under his protection in his kingdom. He later converted to Islam and when he died, Prophet Muhammad(pbuh) observed prayer in absentia for him.
Wallahu'alam
Qawaid al Fiqhiyyah - Legal Maxim No 5
Custom (adat, uruf) is the basis of judgement
The basis for this maxim is derived from the verse: “And those who follow a way other than the path of the believers."(QS 4:115)
Scholars explains that what is meant by the 'path of the believers" in the verse is the path that the believers approved, and Allah warned those who follow a different path with punishment of Hell Fire.
Custom is a matter on which a community of people agree in the course of their daily life, and common usage is an action which is repeatedly performed by individuals and communities. When a community makes a habit of doing something, it becomes its common usage.
This indicates that it is obligatory to follow the customs of the believers if the Quran and Sunnah does not have a clear indication on a particular matter. In short, the custom of the believers is the basis for judgement in the sacred law.
Custom is continuously applied in fiqh. Custom is a matter on which a community of people agree in the course of their daily life, an uninterrupted action which is repeatedly performed by individuals and communities.
A practical example of this is when a certain type of currency has become the standard currency in transactions, the default is that one must transact with the currency customarily used. The default for limits, measurements, and definitions is custom whenever the Lawgiver mentions such things without stipulating.
Customs fall into two categories: first, established customs which do not differ in times or places. They are customs derived from the natural human form, and that to which human nature calls, like eating, drinking, sleep and other things. The second category are customs which vary with different people and different lands. Ash-Shatibi mentioned that section and illustrated it, saying:
"Customs can change in it from good to ugly and the reverse, like uncovering the head. That varies in different regions. In eastern lands it is considered offensive tor those of manliness it is ugly but not in western lands. So the legal judgment varies according to that. Thus it detracts from good character in the view of the people of the east but not with the people of the west." (al-Muwafaqat, pt. 2, p. 198)
Syariat Islam tidak pernah mengetepikan adat atau ‘urf yang baik yang mendatangkan kebaikan pula kepada masyarakat(maslahah). Adat atau urf yang telah diamalkan secara menyeluruh menjadi suatu ijma, contohnya seperti amalan penduduk Medina yang tidak berlawanan dengan nas dan dalil syarak.
Contohnya, jual beli melalui tempahan seperti menempah pakaian, makanan dan sebagainya dengan didahulukan bayaran manakala barang akan diserahkan kemudian(spt jual/beli online). Ia adalah satu-satunya bidang mu’amalat yang diasaskan oleh amal ahli Madinah (uruf) berbanding jual beli, hutang, sewaan, qard al-hasan(pinjaman) dan lain-lain yang diasaskan berdasarkan nas dan dalil dari al-Quran(QS 2:282, 28:28 dll) ataupun al-Hadith...contohnya sabda Rasulullah SAW dalam sebuah hadith:
"Sebaik-baik kalian adalah yang paling baik dalam membayar hutangnya.” (Hadis riwayat Imam Muslim. Rujuk Sahih Muslim Jil. III, Sunan al Tirmidhi Jil. II, Misykat al Masabih Jil, III)
Maka, dengan ini tamatlah pengajian kita dalam bab Qawaid al Fiqhiyyah. Untuk rujukkan dan ulangkaji, sila ke:
1) Introduction: Usul Fiqh dan Maqasid Syariah
- http://ilmuislamuallaf.blogspot.com/…/introduction-usul-fiq…
2) Usul Fiqh - Qawaid al Fiqhiyyah
- http://ilmuislamuallaf.blogspot.com/…/usul-fiqh-qawaid-al-f…
3) Qawaid al Fiqhiyyah - Legal Maxim No 1 - Acts are Judged by the Intention Behind Them
- http://ilmuislamuallaf.blogspot.com/…/qawaid-al-fiqhiyyah-l…
4) Qawaid al Fiqhiyyah - Legal Maxim No 2 - Certainty is not overruled by doubt
- http://ilmuislamuallaf.blogspot.com/…/qawaid-al-fiqhiyyah-l…
5) Qawaid al Fiqhiyyah - Legal Maxim No 3 - Hardship begets facility
- http://ilmuislamuallaf.blogspot.com/…/qawaid-al-fiqhiyyah-l…
6) Qawa'id al Fiqhiyyah - Legal Maxim No 4 - Harm must be eliminated
- http://ilmuislamuallaf.blogspot.com/…/qawaid-al-fiqhiyyah-l…
7) Example of Application: Singing and Musical Instrument in Islam
- http://kurauking.blogspot.com/…/singing-and-musical-instrum…
Wallahu'alam
Qawa'id al Fiqhiyyah - Legal Maxim No 4
Harm must be eliminated
The basis for this maxim is the hadith: "Harm may neither be inflicted nor reciprocated in Islam." (Tiada mudarat dan tidak memudaratkan - hadis riwayat Bukhari dan Muslim)
ISLAM merupakan agama yang membuka ruang manfaat dan menutup ruang kemudaratan kepada manusia. Mudarat adalah sesuatu yang boleh mendatangkan bahaya kepada keperluan asas manusia seperti agama, diri, keturunan, akal dan harta.
This maxim, upon which many rulings are based, enters into numerous sections of fiqh. Furthermore, this legal maxim has various sub-divisions:
1) Necessity makes the unlawful lawful, such as eating un-slaughtered dead.
- Keadaan Darurat Mengharuskan Perkara Yang Haram. Apabila kita berhadapan dengan keadaan yang mendatangkan mudarat kepada diri, maka diharuskan pada waktu itu untuk melakukan perkara yang haram.
Firman Allah SWT yang bermaksud:
"Maka sesiapa yang terpaksa kerana kelaparan (memakan benda-benda yang diharamkan) sedang dia tidak cenderung hendak melakukan dosa (maka bolehlah dia memakannya), kerana sesungguhnya Allah Maha Pengampun, lagi Maha Mengasihani." (Surah al-Maidah - QS 5:3)
2) Necessity is measured in accordance with its true proportions, such as only eating from un-slaughtered dead the amount needed to keep oneself alive.
- Keharusan semasa darurat itu hanyalah sekadar untuk melepaskan keadaannya dalam keadaan darurat dan dia tidak boleh mengambil kesempatan untuk berlebih-lebihan serta tidak cenderung untuk melakukannya melainkan kerana keadaan pada waktu itu memaksanya.
3) Harm must be eliminated but not by means of another harm, such as when a person eats the food of another to satiate his own hunger.
"Matlamat tidak menghalalkan cara"
Kemudaratan tidak boleh dihilangkan dengan kemudaratan. Ini bermakna umat Islam tidak boleh menolak sesuatu kemudaratan dengan menggunakan mudarat yang lain. Contohnya, seseorang itu tidak boleh merosakkan kehidupan orang lain demi menyelamatkan kehidupannya.
4) "Choose lesser of the two evil."
A greater harm is eliminated by means of a lesser harm. This axiom is derived from the incident of the desert Arab who urinated in the mosque, and the Prophet (may Allah bless him and give him peace) ordered the companions to leave the desert Arab as he was in order to eliminated a greater harm.
Di Antara Dua Kemudaratan, Dihindarkan Yang Lebih Berat Dengan Mengambil yang Lebih Ringan. Apabila seseorang itu diancam nyawanya supaya dia mengucapkan kalimah kufur, maka Islam membenarkannya asalkan hatinya tetap dalam keimanan.
Allah SWT dalam firman-Nya yang bermaksud:
"Sesiapa yang kufur kepada Allah sesudah ia beriman (maka baginya kemurkaan dan azab dari Allah), kecuali orang yang dipaksa (melakukan kufur) sedang hatinya tenang tenteram dengan iman..." (Surah an-Nahl - QS 16:106)
5) Prevention of evil takes priority over the attraction of benefit, such as leaving the group prayer or Friday prayer due to illness.
Sadd al Dhari'ah adalah satu kaedah Istihsan yang digunakan untuk berijtihad oleh para Mujtahid untuk menghalang tersampainya ke perkara mudharat atau perkara dosa. Jika sesuatu itu dianggap sedang atau akan menimbulkan kemudharatan, maka wajib dihilangkan atau ditinggalkan.
Fath al Dhari'ah adalah satu kaedah Istihsan yang digunakan untuk berijtihad oleh para Mujtahid untuk menghalalkan perkara yang haram untuk mencari penyelesaian yang terbaik bagi kepentingan awam (mencapai maslahah atau menghilangkan mafsadah).
The various levels in this maxim are:
1) Daruriyyat (essentials) are divided into 5 sub-categories which are Religion, Life, Intellect, Lineage and Property. Absence of these 5 sub-categories will create a wrecked society, destroy all forms of order and breed chaos.
i) Preservation and protection of religion (agama)
ii) Preservation and protection of life (nyawa)
iii) Preservation and protection of progeny (nasab atau keturunan)
iv) Preservation and protection of intellect (akal)
v) Preservation and protection of wealth (harta)
Maslahah daruriyat (keperluan asas) ialah maslahah yang menjadi keperluan asas kepada kehidupan manusia di dunia dan akhirat, jika sekiranya tidak dipelihara maslahah ini kehidupan manusia akan pincang dan hilang nikmat abadi.
2) Hajiyyat (complimentary) aims to protect and promote the first category (i.e. darurriyat), by removing difficulty and hardship i.e concessions in Shariah such as the shortening of prayer for a traveler. Neglecting the hajiyyat will not lead to total disruption or chaos, but will definitely make life difficult.
Maslahah hajiyat (perlu atau berhajat) ialah perkara yang diperlukan kerana memberi keselesaan kepada kehidupan dan mengelakkan daripada kesempitan yang pada kebiasaannya membawa kepada kesusahan dan keserbasalahan dalam hidup.
3) Tahsiniyyat (elaboration of needs i.e decorations) are embellishments like the encouragement for the wearing of perfume to the Friday prayer or voluntary sadaqah.
Maslahah tahsiniyyat (kemewahan) atau kamalat ini ialah sesuatu maslahah yang termasuk di dalam perkara yang membawa kepada penyempurnaan hidup seperti adat-adat dan akhlak yang baik, menjauhi kekotoran dan sikap yang buruk dan melakukan amalan-amalan sunat dalam ibadah.
Kesimpulan:
Daruriyat adalah kemaslahatan dunia dan agama diasaskan di atas menjaga lima perkara asas, iaitu agama, nyawa, akal, keturunan dan harta. manakala hajiyat adalah berbentuk keperluan dan tahsiniyat adalah kehendak kemewahan.
Sebagai contoh, penggunaan handphone pada masa sekarang boleh dikatakan sebagai hajiyat (keperluan) kerana ianya adalah alat komunikasi yang penting pada hari ini. tetapi berkeinginan untuk memiliki handphone yang mahal dan canggih adalah tahsiniyat kerana ia adalah sesuatu (kehendak) kemewahan.
Wallahu'alam
Di Antara Dua Kemudaratan, Dihindarkan Yang Lebih Berat Dengan Mengambil yang Lebih Ringan. Apabila seseorang itu diancam nyawanya supaya dia mengucapkan kalimah kufur, maka Islam membenarkannya asalkan hatinya tetap dalam keimanan.
Allah SWT dalam firman-Nya yang bermaksud:
"Sesiapa yang kufur kepada Allah sesudah ia beriman (maka baginya kemurkaan dan azab dari Allah), kecuali orang yang dipaksa (melakukan kufur) sedang hatinya tenang tenteram dengan iman..." (Surah an-Nahl - QS 16:106)
5) Prevention of evil takes priority over the attraction of benefit, such as leaving the group prayer or Friday prayer due to illness.
Sadd al Dhari'ah adalah satu kaedah Istihsan yang digunakan untuk berijtihad oleh para Mujtahid untuk menghalang tersampainya ke perkara mudharat atau perkara dosa. Jika sesuatu itu dianggap sedang atau akan menimbulkan kemudharatan, maka wajib dihilangkan atau ditinggalkan.
Fath al Dhari'ah adalah satu kaedah Istihsan yang digunakan untuk berijtihad oleh para Mujtahid untuk menghalalkan perkara yang haram untuk mencari penyelesaian yang terbaik bagi kepentingan awam (mencapai maslahah atau menghilangkan mafsadah).
The various levels in this maxim are:
1) Daruriyyat (essentials) are divided into 5 sub-categories which are Religion, Life, Intellect, Lineage and Property. Absence of these 5 sub-categories will create a wrecked society, destroy all forms of order and breed chaos.
i) Preservation and protection of religion (agama)
ii) Preservation and protection of life (nyawa)
iii) Preservation and protection of progeny (nasab atau keturunan)
iv) Preservation and protection of intellect (akal)
v) Preservation and protection of wealth (harta)
Maslahah daruriyat (keperluan asas) ialah maslahah yang menjadi keperluan asas kepada kehidupan manusia di dunia dan akhirat, jika sekiranya tidak dipelihara maslahah ini kehidupan manusia akan pincang dan hilang nikmat abadi.
2) Hajiyyat (complimentary) aims to protect and promote the first category (i.e. darurriyat), by removing difficulty and hardship i.e concessions in Shariah such as the shortening of prayer for a traveler. Neglecting the hajiyyat will not lead to total disruption or chaos, but will definitely make life difficult.
Maslahah hajiyat (perlu atau berhajat) ialah perkara yang diperlukan kerana memberi keselesaan kepada kehidupan dan mengelakkan daripada kesempitan yang pada kebiasaannya membawa kepada kesusahan dan keserbasalahan dalam hidup.
3) Tahsiniyyat (elaboration of needs i.e decorations) are embellishments like the encouragement for the wearing of perfume to the Friday prayer or voluntary sadaqah.
Maslahah tahsiniyyat (kemewahan) atau kamalat ini ialah sesuatu maslahah yang termasuk di dalam perkara yang membawa kepada penyempurnaan hidup seperti adat-adat dan akhlak yang baik, menjauhi kekotoran dan sikap yang buruk dan melakukan amalan-amalan sunat dalam ibadah.
Kesimpulan:
Daruriyat adalah kemaslahatan dunia dan agama diasaskan di atas menjaga lima perkara asas, iaitu agama, nyawa, akal, keturunan dan harta. manakala hajiyat adalah berbentuk keperluan dan tahsiniyat adalah kehendak kemewahan.
Sebagai contoh, penggunaan handphone pada masa sekarang boleh dikatakan sebagai hajiyat (keperluan) kerana ianya adalah alat komunikasi yang penting pada hari ini. tetapi berkeinginan untuk memiliki handphone yang mahal dan canggih adalah tahsiniyat kerana ia adalah sesuatu (kehendak) kemewahan.
Wallahu'alam
Reason and Revelation
Reason are like Eyes and Revelation are the Light. Both working together in applying God's Will in our everyday life. Revelation without reason are like walking in broad daylight but blindfolded while reason without revelation are like walking in the dark with the eyes wide open. The possibility of falling into the drain is certain. Both revelation and reasoning are equally important, one cannot do without the other.
In search of certainty and authenticity of God's Revelation. The best understanding of it's meaning and maximum certainty of its authentication will help us appreciate the Wisdom and proper application behind each revelation.
Authenticity itself is insufficient for Truth, correct understanding and knowledge of the meaning (al-dilalah) of the revelation are equally important.
Qati' literally means Authenticated, Unambiguous, Definitive, Certain. While Zanni means Speculative, Ambiguous or Uncertain, Al Tsubut means the authenticity of it's narration (isnad) while al-dilalah means the texts has more than one meaning.
According to the Islamic Scholars, there are 4 categories of authentication in certainty (credibility) of the meaning and implication of revelation from the Quran and Hadith:
1) Qat'i al-tsubut and Qati al Dilalah - Authenticated and Certain in it's meaning.
- Issues related to Aqidah without which a person cannot be a believer must be proven through this type of text e.g. belief in Allah (tauhid), Angels, Holy Scriptures, Prophets, Afterlife, Pre-destiny and Pre Destination, etc.
Acts that are proven through the this type of text are classified as
fardh/wajib (obligatory), unless proven otherwise. Examples of this type: solat, zakah, hajj, fasting etc. Prohibitions that are proven through this type of text are classified as Haram (prohibited) and major sins, unless proven otherwise.
Examples: killing of innocents, robbery, lying, slandering, adultery, alcohol consumption etc.
2) Qati al-tsubut and Zanni al- Dilalah - Authenticated but not Certain in it's meaning.
- All verses of the Quran is Authentic because it's from a Mutawatir source but not all of the verses in the Quran are certain in meaning and they are ambiguous in its implication and explanation. For example:
"As for the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent from Allah..."(QS 5:38)
The instruction from this verse is to amputate the hands of the thief. But it did not specified who qualifies as a thief, i e: is the person who instruct another person to steal is consider a thief?
Is taking Rm1 from the pocket of our siblings consider a thief? And this verse did not say to amputate the left hand or right hand or both hands.
3) Zanni al tsubut and Qati al Dilalah - Not Authenticate but Certain in it's meaning.
Hadith that are not categorized as mutawatir like hadith ghorib, hadith aziz and hadith masyhur in the hadith ahad category are deem as Zanni al tsubut (not authenticated, speculative).
Some of hadith ahad which has unambiguous and certain in it's meaning are deem as Qati al Dilalah.
4) Zanni al tsubut and Zanni al Dilalah - Not Authenticate and not Certain in it's meaning.
- Hadith Ahad with shaky foundation (isnad) and speculative or more than one meaning or explanation are considered as Zanni al Dilalah and Zanni al- Dilalah - Not Authenticate and not Certain in it's meaning.
A hadith ahad does not create conviction about its contents even if the reporter is reliable; there is the chances of forgetting, misunderstanding or unintended misquotation on the part of the truthful, reliable reporter.
However, in spite of being a zanni source, 'khabar wahid thiqah' is considered by most of the Islamic Scholars, namely the mujtahids consider it as a valid source for the shari'ah laws because the shari'ah itself has approved it.
Surah al-Hujuraat, verse 49 (QS 6:49) says that if a single report (khabar wahid) comes from an unreliable (fasiq) reporter, then it should not be accepted without further verification.
The implication of this verse is that if a single report comes from a reliable (thiqah) reporter, then accept it without any need for further verification.
Therefore, the mujtahids accept the single hadith (hadith ahad) narrated by a reliable reporter as a source for shari'ah laws because the Qur'an has implicitly approved it.
For example:
Photography - There's a hadith saying "The people who will receive the severest punishment from Allah will be the picture makers." (Narrated by Muslim). There's another hadith that says "Whoever makes a picture in this world will be asked to put life into it on the Day of Resurrection, but he will not be able to do so." (Narrated by Bukhari).
Scholars have different opinions on the word 'picture'(tasweer). Some scholars says it's syirik(association of partners with Allah) for people who make Tasweer(photography, painting, carving images or statues) for the sake of worship. Tasweer was forbidden precisely for the reason that it was a means leading to syirik.
Other scholars says photography are like mirror image and it does not fall under this category. Even some of the scholars who once opposed to photography under the pretext that it was a form of syirik has changed their position on it - as they allowed for their own pictures to be taken for passports, drivers' licenses and published in newspapers. They even allowed for videotaping in lectures and presentations. The change in their view of photography is based on their assessment of the role of photography.
Status of Hadith: - Sahih but Hadith Ahad(less than 3 narrators)
Authenticity and meaning: - Zanni al tsubut and Zanni al-dilalah (unauthentic and uncertain meaning)
When a hadits have more than one meaning, scholars bound to have khilaf(difference of opinions). Therefore, stay cool and keep calm if you are presented with an opinion different from yours. Be wise and choose to agree to disagree in matters like these in order to achieve the bigger maqasid(objective and purpose) in Islam, that's Unity in the Ummah.
Unity can only be achieved if Muslims get away from unnecessary disputes among themselves and stop fueling a feud within the muslim community. Allah says: “ And hold fast, all together, by the rope which Allah, and be not divided among yourselves”(QS 3:103). Another verse in the Quran says: “fall into no disputes, lest ye lose heart and your power depart.”(QS 8:46)
Wallahu'alam
Ahkam (plural Hukum)
The actions of a Muslim must be done according to the Islamic commandments (Hukum) derived and understood from the Islamic jurisprudence(Usul al Fiqh) resources. Every action in a Muslim life are classified into these categories:
For the Maliki, Shafii and Hanbali School of Thought, the Hukum are categorised into five groups:
1) Fardh/Wajib - Compulsory or obligatory, sinful if omitted
2) Mustahab/Mandub - encouraged or recommended
3) Mubah - neither obligatory nor recommended (neutral)
4) Makruh - disliked, abominable (abstaining is recommended)
5) Haram - Forbidden or prohibited, Sinful if committed (abstaining is obligatory)
For the Hanafi School of Thought, the Hukum are categorised into seven groups:
1) Fardh - Compulsory or obligatory with clear indication from the Quran and Sunnah Mutawatir, sinful if omitted
2) Wajib - Compulsory or obligatory but the Quran and Sunnah Mutawatir are silent about it, sinful if omitted
3) Mustahab/Mandub - encouraged or recommended
4) Mubah - neither obligatory nor recommended (neutral)
5) Makruh Tanzihi- disliked, abominable (abstaining is recommended)
6) Makruh Tahrimi - disliked, discouraged but no clear indication from the Quran and Sunnah Mutawatir. Sinful if committed
7) Haram - Forbidden or prohibited with clear indication from the Quran and Sunnah Mutawatir, sinful if committed (abstaining is obligatory)
The Hanafi school differentiates between fardh and wajib. Fardh for them means the obligation is certain and based on the Quran and Sunnah Mutawatir. While a Wajib is an obligation which is almost Fard, except that there are some margin of uncertainty and the Quran and Sunnah Mutawatir is silent about it.
Makruh tanzihi: It signifies something that is close to lawful (halal) acts or an act that is better for you not to do it than to do it. For example, it is makruh tanzihi not to do sunnat-i ghayr-i muakkada or mustahab acts.
Makruh tahrimi: It involves omitting a wajib act, and it is close to haram but the Quran and Sunnah Mutawatir is silent about it. A person who commits something makruh tahrimi deliberately is sinful.
Example:
In the Hanafi School, Witir prayers are considered as wajib prayers, therefore they have 5 Fardh daily prayers and 1 Wajib prayer in a day. This is because Prophet Muhammad (pbuh) never misses the daily Witir prayer but there was no commandment from the Quran or Sunnah Mutawatir.
Another example is the recitation of Fatihah during fardh prayers. There are hadiths that says: "There is no prayer for the one who did not recite the Fatihah". Based on these hadith, the 3 Imams (Malik, al-Shafi`i and Hanbali) said that the Fatihah is a fard, and the prayer is invalidated if it is omitted deliberately.
However, the Hanafi School view is; it is wajib rather than fardh because there is a verse in the Quran that says, "Recite what is easy for you of the Qur'an" (QS 73:20). Their reasoning is that a verse of the Qur'an cannot be abrogated (cancelled) by a hadith Ahad.
Scholars from other School of Thoughts sometimes find these rulings in the Hanafi School useful because they are concerned for the sin and certainty when speaking in the name of God. Allah SWT clearly mentioned in the Quran:
"Do not say about what your tongues assert of untruth, "This is lawful and this is unlawful," to invent falsehood about Allah. Indeed, those who invent falsehood about Allah will not succeed." (QS 16:116)
The Prophet(pbuh) said:
"Do not tell a LIE AGAINST me for whoever tells a LIE AGAINST me then he will surely enter the Hell-fire." (Narration of Sahih Bukhari)
(the meaning of this hadith is never use the name of the Prophet to tell a lie, or quoting something which the Prophet did not do or say but maligning him by using his name for authenticity...)
Wallahu'alam
Wallahu'alam
Qawaid al Fiqhiyyah - Legal Maxim No 3
Hardship begets facility
The meaning of this legal maxim is that necessity brings about dispensations from Allah Most High. The basis for this maxim derived from the verse: "No hardship has been made for you in the religion"(QS 22: 78), “Allah does not want to put on you any difficulty.."(QS 5:6), 'Truly with hardship comes ease" (QS 94: 6) and: “Allah desires ease for you and not hardship."(QS 2:185) This maxim is also based on the hadith: " I have been sent with an easy, accommodating religion." (Fiqh-us-Sunnah, Volume 2, Number 153)
Islam is not a way of life that is complex or difficult. Rather it is the human being who often makes it difficult. Moreover, Islam does not present stumbling blocks to the mind. Islam does not present concepts or ideas which the intellect cannot grasp. Even the simplest of minds can understand its basic beliefs. It is therefore not surprising that its beliefs are universal.
The scholars view all dispensations in the sacred law as a derivation from this legal maxim. The reasons for ease in the sacred law are:
1) Travel - Masafir
- Musafir - Boleh Jama’ dan Qasar solat.
2) Illness - Uzur
- Sakit - Boleh bertayammum atau meninggalkan puasa.
3) Coercion or intimidation - Terpaksa atau dipaksa
- Terpaksa - Kelaparan yang boleh mengancam nyawa diharuskan memakan perkara yang diharamkan.
4) Forgetfulness - Terlupa
- Terlupa - Makan kerana terlupa pada bulan puasa dimaafkan.
5) Being ignorant of a ruling - Jahil Ilmu
- Kejahilan - Kejahilan dimaafkan.
6) Difficulty - payah/kesulitan
- Umum al-Balwa - Kepayahan yang tidak dapat di-elakkan. Contoh seorang nelayan atau penjual ikan tidak boleh elak daripada sisik2 ikan. Oleh itu, sah wuduknya selepas dia berusaha membersihkan dirinya walaupun masih lagi terdapat yg terlekat pada badannya.
7) Decrease (necessity) - Kekurangan
- Kekurangan - Kanak-kanak dan permpuan tidak wajib jumaat atas dasar kekurangan sifat-sifat tertentu.
Pecahan Kaedah:
1) Kesulitan harus dihapuskan menurut syarak.
- Mencari arah Kiblat tidak perlu Yakin tetapi cukup dengan Zhan.
2) Apabila sesuatu urusan itu sempit maka lapangkanlah.
- Saksi wanita diterima apabila lelaki tidak mengetahuinya seperti melihat kecacatan atau masalah wanita.
Pada dasarnya, Islam ialah agama yang mudah kerana ia diturunkan oleh Allah SWT yang menciptakan manusia dan alam semesta. Oleh itu, Dia tahu apa yang termampu bagi kita dalam menghadapi urusan2 kehidupannya dan tidak akan menzalimi kita dengan beban yang tidak mampu dipikul oleh kita.
Dari Abu Hurairah r.a, bahwa Rasulullah SAW bersabda:
“Sesungguhnya agama itu mudah. Tidaklah seseorang mempersulit (berlebih-lebihan) dalam agama melainkan ia akan dikalahkan. Oleh kerana itu kerjakanlah dalam kadar semampu-nya dan bergembiralah (dengan pahala Allah) dan mohonlah pertolongan di waktu pagi, petang dan sebahagaian malam” (Hadis Riwayat Bukhari no.39)
Wallahu'alam
Usul Fiqh - Qawaid al Fiqhiyyah
Usul fiqh adalah manhaj ilmu yang menghuraikan permasalahan hukum-hakam dengan menggunakan methodology para imam mujtahid dalam menetapkan hukum syara dari nas dan dalil yang berasaskan Al Quran dan As Sunnah.
Qawaid al Fiqhiyyah pula ialah kaedah-kaedah yang digunakan dalam Usul Fiqh oleh ulama2 Mujtahid dan ahli fatwa dalam usahanya untuk menyelesaikan masalah2 yang tidak disebutkan hukumnya dalam dalil-dali Al Quran dan As Sunnah dalam permasalahan baru (nawazil).
Qawaid al Fiqhiyyah are the legal maxims that deals with the principles of Ijtihad(independent reasoning) for the rulings of new occurrences when there are no clear evidence or absence of a clear statement from the Quran and Sunnah Mutawatir. It is the science of methodology of deducing fiqh rulings from the established legal maxims.
Qawaid al Fiqhiyyah allows one to know the ruling of a new occurrences when there is no clear evidence from the Quran and Sunnah. Islamic Fiqh or jurisprudence are built upon on these five legal maxims, they are:
1) Acts are judged by the intention behind them.
(al-Umur bi-maqasidiha) - Sesungguhnya setiap amal perbuatan Itu bergantung pada Niat sebagaimana sabda Rasulullah SAW:
“Sesungguhnya setiap perbuatan itu bergantung pada niatnya. Dan sesungguhnya setiap orang (akan dibalas) berdasarkan apa yang dia niatkan. Barangsiapa yang hijrahnya kerana (ingin mendapatkan keredhaan) Allah dan Rasul-Nya, maka hijrahnya adalah kepada (keredhaan) Allah dan Rasul-Nya. Dan barangsiapa yang hijrahnya kerana ingin mendapatkan kehidupan yang layak di dunia atau kerana wanita yang ingin dinikahinya, maka hijrahnya (akan bernilai sebagaimana) yang dia niatkan.” (Hadis Riwayat Bukhari dan Muslim)
http://ilmuislamuallaf.blogspot.com/2014/12/qawaid-al-fiqhiyyah-legal-maxim-no-1.html
2) Certainty is not overruled by doubt.
(al-Yaqin la yuzalu bish-shakk) - Keyakinan tidak hilang dengan keraguan.
- Seseorang yang telah meyakini sesuatu perkara yang telah ditetapkan hukum terhadapnya, kemudian berlaku syak atau keraguan maka keyakian yang asal itu dipakai dan keraguan yang datang selepas itu tidak diambil kira. Contohnya:
* Seseorang yang yakin berwuduk dan selepas itu datang syak samada berhadas atau tidak maka ia dikira masih suci.
* Asal sesuatu itu dikira harus sehingga ada dalil yang mengharamkannya.
Contohnya, binatang yang tidak jelas tentang haramnya, maka hukumnya halal dimakan.
http://ilmuislamuallaf.blogspot.com/2014/12/qawaid-al-fiqhiyyah-legal-maxim-no-2.html
3) Harm must be eliminated.
(al-Dararu yuzal) - Membuka ruang manfaat dan menutup ruang kemudaratan kepada manusia. Mudarat adalah sesuatu yang boleh mendatangkan bahaya kepada keperluan asas manusia seperti agama, diri, keturunan, akal dan harta.
Terdapat pelbagai jenis mudarat yang telah diklasifikasikan oleh para ulama. Antaranya, mudarat kecil dan mudarat besar, mudarat khusus dan mudarat umum, mudarat jangkamasa pendek dan mudarat jangka masa panjang.
http://ilmuislamuallaf.blogspot.com/2014/12/qawaid-al-fiqhiyyah-legal-maxim-no-3.html
4) Hardship begets facility.
(al-Mashaqqat tujlab al-taysir) - Kesulitan atau kesusahan disertai dengan kemudahan
Firman Allah SWT maksudnya : " Allah menghendaki kamu beroleh kemudahan dan Ia tidak menghendaki kamu menanggung kesukaran." (Surah al-Baqarah ayat 185)
* Rukshah(keringanan, kemudahan) diberikan kepada:
* Musafir. Boleh qasar dan jamak solat.
* Sakit. Boleh bertayammum atau meninggalkan puasa.
* Terlupa. Makan kerana terlupa pada bulan puasa dimaafkan.
* Keadaan Darurat atau terpaksa. Kelaparan yang boleh mengancam nyawa diharuskan memakan benda yang diharamkan.
* Umum al-Balwa. (Tidak dapat di elakkan) Air jalan raya yang terpercik pada kain pada hari hujan dimaafkan.
*Tuntutan taklif (tanggungjawab) tidak dikira musyaqqah (kesukaran) kerana mengikut adat tidak menjadi bebanan malah ia adalah satu keperluan.
http://ilmuislamuallaf.blogspot.com/2014/12/qawaid-al-fiqhiyyah-legal-maxim-no-4.html
5) Custom(Urf) is the basis of judgement.
(tahkim al-'Adat wa al-ruju' ilayha) - Adat(Urf) sebagai salah satu faktor penyumbang kepada ketentuan hukum. Adat adalah hakim dalam pembentukan undang-undang sebagaimana sabda Rasulullah SAW:
"Apa yang dinilai oleh orang kaum muslimin itu baik maka ia adalah baik disisi Allah dan apa yang dinilai oleh kaum muslimin itu buruk maka ia adalah buruk disisi Allah." (Hadis Riwayat Bukhari dari Ibn Mas'ud r.a)
Syarak Islam mengambil uruf dan adat sebagai dalil untuk membentuk perundangan Islam dan menjadikan adat tempatan itu sebagai hakim dalam pembentukan undang-undang.
http://ilmuislamuallaf.blogspot.com/2014/12/qawaid-al-fiqhiyyah-legal-maxim-no-5.html
OTHER RELATED TOPICS
1) Introduction: Usul Fiqh dan Maqasid Syariah
http://ilmuislamuallaf.blogspot.com/2014/12/introduction-usul-fiqh-dan-maqasid.html
2) Reason and Revelation
http://ilmuislamuallaf.blogspot.com/2014/12/reason-and-revelation.html
3) Ahkan(plural Hukum)
http://ilmuislamuallaf.blogspot.com/2014/12/ahkam-plural-hukum.html
Wallahualam
Qawaid al Fiqhiyyah - Legal Maxim No 2
Certainty is not overruled by doubt
The meaning of this legal maxim is that the ruling of certainty is not removed by doubt, be it 50/50 or 70/30. The legal basis for this maxim is derived from the hadith: ”Whenever one doubts and does not know whether one prayed three or four rak'ats, such person should act on certainty and ignore the doubts."
The norm(asal) is that the status quo remains as it was before. A common example of this principle is the certainty of purity in the face of doubt. When one has conviction of purity but then doubts about having nullified ritual purity, such doubt is ignored.
Likewise, if one is certain of their ritual impurity but then doubts about having perform ablution or not, one is still considered to be in a state of impurity. Another example is when one doubts about the number of rak'aats performed. In this instance one bases one's certainty on the lesser amount.
Kaedah fiqh yang kedua adalah "Keyakinan tidak hilang dengan keraguan"(al-Yaqiin la Yuzaal bil al-Syak). Ia bermaksud sesuatu perkara yang sudah diyakini, apabila timbul keraguan selepas itu tidak akan menjejaskan keyakinan yang ada. Ia juga bermaksud keyakinan yang asal tidak boleh ditinggalkan hanya disebabkan keraguan atau syak.
Keyakinan dan Syak(keraguan) adalah suatu perasaan dalam hati seseorang. Kaedah Fiqh ini mengajar kita apabila berlaku pertembungan di antara yakin dan syak, maka keyakinan tersebut akan diambil kira. Kaedah ini adalah berasaskan nas dan dalil dari Al Quran dan Sunnah, contohnya:
“Dan kebanyakan mereka tidak mengikuti kecuali persangkaan, sesungguhnya persangkaan itu tidak sedikitpun berguna untuk mencapai kebenaran.” (QS. Surah Yunus : 10:36)
Dari Abbad bin Tamim dari pamannya berkata : “Bahawasanya ada seseorang yang mengadu kepada Rasulullah SAW bahwa dia merasakan seakan-akan kentut dalam solatnya. Maka Rasulullah SAW bersabda : “Janganlah dia batalkan solatnya sampai dia mendengar suara atau mencium bau.” (HR. Bukhari : 137, Muslim : 361)Imam Al Khathabi berkata: “Hadith ini menunjukkan bahawa keraguan tidak boleh mengalahkan sesuatu yang yakin.” (Lihat Ma’alimus Sunan 1/129)
Hadith ini adalah salah satu pokok islam dan sebuah kaedah yang besar dalam masalah fiqh, iaitu bahawa keyakinan yang asal tidak dihilangkan oleh keraguan. Kaedah ini mempunyai kedudukan yang sangat agung dalam islam, baik yang berkaitan dengan fiqh mahupun lainnya, bahkan sebahagian ulama menyatakan bahawa kaedah ini merangkumi tiga perempat masalah fiqh atau lebih. Ini adalah sebuah kaedah yang disepakati oleh para ulama , bahawasanya sesuatu yang meragukan dianggap seperti tidak ada.
Wallahu'alam
Wednesday, December 17, 2014
Qawaid al Fiqhiyyah - Legal Maxim No 1
Acts are Judged by the Intention Behind Them
All matters are connected to the intentions behind them. This legal maxim is derived from the hadith: "Acts are only judged in accordance with the intention behind them." In the literal sense, the word intention means purpose or objective(maqasid); in the legal usage it refers to strong determination in the heart(niat).
The general rule here is that every act that one voluntarily enters into requires that the intention be made at the beginning of the act. The objective of the intention is to distinguish worship from habit. The intention distinguishes acts that may be seen as habitual and completely unrelated to worship with ritual worshiping act. Like distinguishing a normal bath to clean one's body, with the obligatory purificatory bath(mandi wajib).
Niat menjadi syarat utama sah atau batal sesuatu perkara dan amalan yang tidak disertai niat itu tidak mendatang apa-apa kesan. Ulama fiqh bersepakat menyatakan sekiranya seseorang berniat untuk melakukan kebajikan dan tidak dapat ditunaikannya disebabkan sesuatu masyaqqah atau keadaan tertentu ia tetap diberi pahala. Niat juga amat penting untuk menentukan halal dan haram.
1) Hadis daripada Anas yang diriwayatkan oleh al-Baihaqi: "..tidak dikira amalan sesiapa yang tidak berniat."
2) Hadis daripada Abu Hurairah yang diriwayatkan oleh Ibn Majah: "..manusia akan dibangkitkan berdasarkan niatnya."
3) Hadis daripada Saidina Umar yang diriwayatan oleh Muslim: "..sesungguhnya setiap pekerjaan itu diambil kira berdasaran niat, dan sesungguhnya bagi setiap orang apa yang diniatkannya."
Fungsi disyariatkan niat
i) Membezakan ibadat dengan adat
• Menahan diri dari makan kerana puasa atau menguruskan badan
• Menyembelih binatang untuk makan atau ibadat korban
ii) Membezakan ibadat dengan ibadat lain
• Ibadat fardhu atau sunat
• Memberikan wang sebagai sedekah atau zakat
Contoh2 Hukum Furuq yang terbentuk daripada kaedah berdasarkan Niat :
a) Seseorang mencuri alat muzik yang melalaikan tujuan merosakkannya, ia tidak dikenakan hukuman hudud, namun jika ia mencuri dengan tujuan menjualnya, ia dihukum
b) Seseorang yang melakukan sesuatu yang diharus terhadap dirinya dengan niat atau meyakini ia adalah haram, dikira haram. Contohnya, menyetubuhi isterinya dengan meyakini isterinya itu adalah wanita lain, ia dikira berzina
c) Seseorang lelaki menyetubuhi wanita lain dengan sangkaan dan meyakini wanita tersebut adalah isterinya, ia tidak dikenakan hukuman hudud sebagaimana orang yang berzina berdasarkan niat dan maksudnya itu
d) Seseorang yang memerah anggur dengan niat membuat cuka, harus hukumnya. Jika ia berniat membuat arak, haram hukumnya
e) Seseorang yang meminum air mutlak dengan berniat minum arak, haram hukumnya
Wallahu'alam
Mujtahid
A Mujtahid is a Muslim jurist who is qualified to interpret the Islamic Law(Syara') and thus to generate Ijtihad. Ijtihad is an Islamic legal term that means "independent reasoning" or the utmost effort an individual(Mujtahiddin) can put forth in the evaluation of Islamic law by using both the Qu'ran and Hadith as resources.
In general mujtahids must have an extensive knowledge of Arabic, the Qur'an, the Sunnah, and legal theory (Usul al-fiqh) etc. But due to their divergent beliefs among the Mujtahiddin regarding the persistence of divine authority, have different views on ijtihad. In Islam, it's either you are a Mujtahid (one that expresses their own legal reasoning), or you are a Muqallid (emulation - one performing Taqlid of a Mujtahid).
A mujtahid mutlaq or "absolute mujtahid" is one that has attained the rank of the Four Imams Abu Hanifa, Malik, al-Shafi`i, and Ahmad Hanbali in knowledge of Arabic, qualification to apply legal reasoning, draw analogies, and infer rulings from the evidence independently of the methodology and findings of other Mazhab, through his own linguistic and juridical perspicuity and extensive knowledge of the texts.
JENIS-JENIS MUJTAHID
1) Mujtahid mutlaq mustaqil (absolute independent Mujtahid)
Ini merupakan tingkatan fuqaha paling tinggi. Seorang mujtahid mustaqil memiliki kemampuan untuk menetapkan Qawaid(kaedah) Fikih berdasarkan kesimpulan terhadap perenungan dalil Al Quran dan Sunnah. Selanjutnya, kaedah-kaedah ini digunakan sebagai landasan dalam membangun pendapatnya. Di antara ulama yang telah mencapai derajat mujtahid mustaqil adalah para imam mazhab yang empat.
2) Mujtahid mutlaq yang tidak mustaqil (non independent Mujtahid)
Mereka adalah orang yang telah memenuhi persyaratan dalam berijtihad secara independent, namun mereka belum membangun kaedah sendiri tetapi hanya mengikuti methodology imam mazhab dalam berijtihad. Mereka memiliki kemampuan menetapkan hukum dari beberapa dalil sesuai dengan kaedah yang ditetapkan Imam Mazhab.
3) Mujatahid muqayyad (Mujtahid muqallid - terikat)
Mereka memiliki kemampuan untuk Qiyas keterangan2 yang disampaikan oleh imam mazhab, untuk menyelesaikan permasalahan baru yang tidak terdapat dalam keterangan2 ulama mazhab. Pendapat hasil ijtihad ulama ini disebut dengan “al wajh”(Ashab Al Wujuh). Kekhilafan(perbezaan pendapat) biasa berlaku diantara ulama2 Mujtahid muqayyad sehingga sering dijumpai dalam penjelasan di buku2 fekah.
4) Mujtahid takhrij
Mereka adalah ulama yang men-takhrij beberapa pendapat dalam mazhab. Kemampuan mereka dalam menguasai prinsip dan pengetahuan mereka dalam memahami landasan mazhab telah menjadi bekal bagi mereka untuk menguatkan salah satu pendapat.
Takhrij menurut istilah adalah menunjukkan tempat hadis pada sumber aslinya yang mengeluarkan hadis tersebut dengan sanadnya dan menjelaskan darjatnya ketika diperlukan(Usul Hadis).
5) Mujtahid tarjih
Mereka adalah mujtahid yang memiliki kemampuan memilih pendapat yang lebih benar dan lebih kuat, ketika terdapat perbezaan pendapat, baik perbezaan diantara pendapat imam2 mazhab atau perbezaan diantara pendapat imam dengan muridnya dalam satu mazhab.
6) Mujtahid fatwa
Mereka adalah para ulama yang memahami pendapat mazhab, serta menguasai segala penjelasan dan permasalahan dalam mazhab, sehingga mereka mampu menentukan mana pendapat yang paling kuat, agak kuat, dan lemah. Namun, mereka belum memiliki kepiawaian dalam menentukan landasan Qiyas dari mazhab.
7) Muqallid (orang yang taklid)
Mereka adalah orang yang tidak mampu membezakan diantara pendapat yang kuat dan yang tidak kuat. Mereka tidak mempunyai fahaman Ulum Quran, Ulum Hadist, Usul Fiqh dll. Inilah tingkatan umumnya masyarakat.
In order to become an Islamic jurist, it is required for a student to receive an 'ijazat attadris wa 'l-ifa' (license to teach and issue legal opinions), equivalent to the Juris Doctor and Doctor of Laws qualifications, from a Madrasah or Jami'ah, equivalent to a college and university respectively. This system of legal education dates back to the 9th century, during the classical period of Islam.
Minimum requirements to be qualified as a mujtahiddin are:
1. Knowledge of the Arabic language and the ways in which its signifies meanings. This knowledge does not come except to one who has frequented its various disciplines and read much of the works of its masters of eloquence until he knows how to differentiate between the specific and the general, the literal and the figurative, the explicit and the ambiguous, and other aspects upon knowing which depends his ability to infer rulings.
2) Knowledge of Qur'an and Sunnah and whatever is in them of rulings, those that were abrogated and those that were not, together with the linking up of the universal with its particulars, the absolute with its restricted sense, and the general with the specific.
3) Knowledge of the objectives of the Law(Maqasid Syariah) and of the living contexts of people as well as the customs(Urf) they share and whatever harms or benefits them(maslahah and mafsadah), and the knowledge of legal rulings(aayaatul ahkaam), analogical deduction and the knowledge of the General Maxims of Fiqh to compare and contrast their similarities so as to better understand facts and infer the rulings that most precisely correspond to the objectives of the Lawgiver and implement the welfare of those under consideration.
Unless one professes such ability, they would have no choice but to follow(emulator or muqallid) a mujtahid methodology to reached certain Islamic ruling. For example, the definition of Yin and Yang...to some it's good vs evil, to others it's soft vs hard or positive vs negative or white vs black or heaven vs earth, water vs soil etc, etc. So, whose definition is correct? The role of a mujtahid is to produce a methodology to clarifies such matters to avoid misinterpretation.
Wallahu'alam
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