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IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL.
LESSON # 4a – LESSON # 4a –
PRESERVATION OF PRESERVATION OF PRIMARY SOURCES AND BRIEF PRIMARY SOURCES AND BRIEF
HISTORY OF MADZAAHIB HISTORY OF MADZAAHIB
““INTRODUCTION TO THE INTRODUCTION TO THE STUDY OF STUDY OF FIQH FIQH ””
Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail
And say: O Lord! Increase for me my knowledge
Using text & curriculum he has developed especially for Using text & curriculum he has developed especially for Muslim converts and young Adult English-speaking Muslims. Muslim converts and young Adult English-speaking Muslims.
““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”
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PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
All Rights Reserved © Zhulkeflee Hj Ismail (2013))
PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
“ “ Verily, in the Messenger of Allah you have a good example Verily, in the Messenger of Allah you have a good example
for everyone who looks forward (with hope and awe) to for everyone who looks forward (with hope and awe) to
Allah and the Last day, and who engages in the Allah and the Last day, and who engages in the
remembrance of Allah unceasingly.” remembrance of Allah unceasingly.”
((Qur’an : Al-Ahzab : 33 : 21Qur’an : Al-Ahzab : 33 : 21))
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PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
All Rights Reserved © Zhulkeflee Hj Ismail (2013))
PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
“……and neither does he speak out of his own desire :
that (which he conveys to you) is but (a divine)
inspiration with which he is being inspired - something
that a very mighty one has imparted to him……”
(Qur’an : An-Najm : 53 : 3-4)
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PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
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PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
“Hence, accept (willingly) whatever the Messenger gives Hence, accept (willingly) whatever the Messenger gives
you (thereof), and refrain from (demanding) anything you (thereof), and refrain from (demanding) anything
that he withholds from you; and remain conscious of that he withholds from you; and remain conscious of
Allah : for verily, Allah is severe in retribution.” Allah : for verily, Allah is severe in retribution.”
((Qur’an : Al-Hashr : 59 : 7Qur’an : Al-Hashr : 59 : 7))
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PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
“ “For We have never sent any Messenger except For We have never sent any Messenger except
that he should be heeded (obeyed) by Allah’s leave”. that he should be heeded (obeyed) by Allah’s leave”.
((Qur’an : An-Nisa : 4 : 64Qur’an : An-Nisa : 4 : 64))
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PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
All Rights Reserved © Zhulkeflee Hj Ismail (2013))
PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
““But nay. By thy Sustainer! They do not [really] believe But nay. By thy Sustainer! They do not [really] believe
unless they make thee [O Prophet] the judge of all on which unless they make thee [O Prophet] the judge of all on which
they disagree among themselves, and then find in their hearts they disagree among themselves, and then find in their hearts
no resistance against thy decision, but accept it in full no resistance against thy decision, but accept it in full
submission.” submission.”
((Qur’an : An-Nisa : 4 : 65Qur’an : An-Nisa : 4 : 65))
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PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
All Rights Reserved © Zhulkeflee Hj Ismail (2013))
PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
““The answer of the Believers when summoned to Allah The answer of the Believers when summoned to Allah
and His Messenger in order that He may judge between and His Messenger in order that He may judge between
them, is no other than this: they say "We hear and we them, is no other than this: they say "We hear and we
obey": it is such as these that will attain felicity.”obey": it is such as these that will attain felicity.”
((Qur’an : An-Nur : 24 :51 Qur’an : An-Nur : 24 :51 ))
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PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
All Rights Reserved © Zhulkeflee Hj Ismail (2013))
PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
“ “ Now whenever Allah and His Messenger have decided a Now whenever Allah and His Messenger have decided a
matter, it is not for a believing man or a believing woman matter, it is not for a believing man or a believing woman
to claim freedom of choice insofar as they themselves are to claim freedom of choice insofar as they themselves are
concerned; for he who (thus) rebels against Allah and His concerned; for he who (thus) rebels against Allah and His
Messenger has already, most obviously, gone astray.” Messenger has already, most obviously, gone astray.”
((Qur’an : Al-Ahzab : 33 :36 Qur’an : Al-Ahzab : 33 :36 ))
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PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
All Rights Reserved © Zhulkeflee Hj Ismail (2013))
PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
““He (Allah) it is who has sent unto the unlettered people a He (Allah) it is who has sent unto the unlettered people a
Messenger from among themselves, to convey unto them Messenger from among themselves, to convey unto them
His messages, and to cause them to grow in purity, and to His messages, and to cause them to grow in purity, and to
impart unto them the divine Writ as well as Wisdom - impart unto them the divine Writ as well as Wisdom -
whereas before that they were indeed, most obviously, lost whereas before that they were indeed, most obviously, lost
in error …. ”in error …. ”
((Qur’an : Al-Jumu’ah : 62 :2Qur’an : Al-Jumu’ah : 62 :2))
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PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
All Rights Reserved © Zhulkeflee Hj Ismail (2013))
PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
“…“…. and (to cause the message to spread) from them . and (to cause the message to spread) from them
unto other people as soon as they come into contact unto other people as soon as they come into contact
with them : for He (Allah) alone is almighty, truly wise ! with them : for He (Allah) alone is almighty, truly wise !
””
((Qur’an : Al-Jumu’ah : 62 :3Qur’an : Al-Jumu’ah : 62 :3))
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PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
All Rights Reserved © Zhulkeflee Hj Ismail (2013))
PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE
““O You who believe ! Obey Allah, and obey the Messenger, O You who believe ! Obey Allah, and obey the Messenger,
and those charged with authority from among you. If you and those charged with authority from among you. If you
differ in anything among yourselves, refer it back to Allah differ in anything among yourselves, refer it back to Allah
and to His Messenger, if you do believe in Allah and the and to His Messenger, if you do believe in Allah and the
Last day : That is best and most suitable for final Last day : That is best and most suitable for final
determination.”determination.”
((Qur’an : An-Nisa’ : 4 :59Qur’an : An-Nisa’ : 4 :59))
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““And I leave behind me for you all, for clarifying in your And I leave behind me for you all, for clarifying in your
affairs (of this religion), whosoever holdfast to them shall affairs (of this religion), whosoever holdfast to them shall
never be led astray – (these are) the never be led astray – (these are) the Book of Allah Book of Allah and and
the the SunnahSunnah (Way or tradition) of His Messenger.” (Way or tradition) of His Messenger.”
((From Sermon reported by Ibnu Hisham in his “Seerah”From Sermon reported by Ibnu Hisham in his “Seerah”))
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““Verily, I am leaving behind me for you all, whosoever clings Verily, I am leaving behind me for you all, whosoever clings
to them shall never be astray after this till the hereafter :-to them shall never be astray after this till the hereafter :-
the Book of Allah - the rope stretched from heaven to the the Book of Allah - the rope stretched from heaven to the
earth; and my ‘earth; and my ‘itrahitrah’ [progeny] from my Household – These ’ [progeny] from my Household – These
two will never be separated from each other until they return two will never be separated from each other until they return
upon the Pool (in Paradise). upon the Pool (in Paradise).
See that you do not differ from (the guidance of) these two See that you do not differ from (the guidance of) these two
after me.”after me.”
((Hadith reported by TirmidziHadith reported by Tirmidzi))
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““We (Allah) have, without doubt, send down the We (Allah) have, without doubt, send down the
Message (Al-Qur’an) And We will assuredly guard it Message (Al-Qur’an) And We will assuredly guard it
(from corruption)”(from corruption)”
((Qur’an: Surah al- Hijr: 15: 9Qur’an: Surah al- Hijr: 15: 9))
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Prophetic Era
13 BH – 10 AH
Revelation to Prophet Muhammad
* memorised* Dictated* Recorded* Collated* Counter-
checked
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1st Mushaf
12 AH
Battle of Yamamah
* original materials which have been recorded by the Prophet’s scribe were sorted out, checked and bound
into a single Book.
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Mushaf Uthmani
30 AH
Expansion of Islam• Uthman’s recension - 7
official copies made from the 1st Mushaf – these sent to all Islamic centres accompanied by a Reciter (muqri’)
• (extant copies of these are available even to this day)
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All Rights Reserved © Zhulkeflee Hj Ismail (2012))
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Diacritical marking
65 AH
(Science)(Science) Ilmu-Ilmu-Qira’atil Qur’an Qira’atil Qur’an
* * inclusion of markings to the script conforming with Prophet’s recitation, and to facilitate non-Arab learning recitation
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Compare with verses in the present Mushaf Text
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Compare with verses in the present Mushaf Text
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MUSHAF FUAD
1342 AH
From Mushaf Uthmani, text compiled at AL-AZHAR with one of the original manner of Recitation which has been famously preserved - from HAFASH.HAFASH.
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SCHOOLS OF RECITATION (QIRA’AT) STILL BEING SCHOOLS OF RECITATION (QIRA’AT) STILL BEING PRESERVED AND TAUGHT – THE QIRA’AT OF :PRESERVED AND TAUGHT – THE QIRA’AT OF :
Imam Nafe’ Madani (teacher of Qaalun – Warash) Imam Nafe’ Madani (teacher of Qaalun – Warash) Imam Ibn Kathir MakkiImam Ibn Kathir Makki Imam Abu ‘Umar BasriImam Abu ‘Umar Basri Imam Ibn ‘Amir ShamiImam Ibn ‘Amir Shami Imam ‘Asim Kufi (teacher of Hafs) Imam ‘Asim Kufi (teacher of Hafs) Imam Hamza Ziyat KufiImam Hamza Ziyat Kufi Imam Abul Hassan Kasa-iImam Abul Hassan Kasa-i Imam Abu Jafar Gazid Al-MadaniImam Abu Jafar Gazid Al-Madani Imam Abu GaqarbImam Abu Gaqarb Imam Khalaf Imam Khalaf
THE MOST WIDESPREAD
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HafashHafash
‘‘Asim ibn Abin NujudAsim ibn Abin Nujud
Abi Abdur Rahman Abd ibn Habib as-SulaimiAbi Abdur Rahman Abd ibn Habib as-Sulaimi
‘Ali Abi Talib Uthman ‘Affan Zaid Tsabit Ubay Ka’abAli Abi Talib Uthman ‘Affan Zaid Tsabit Ubay Ka’ab
Holy Prophet Muhammad s.a.a.w.Holy Prophet Muhammad s.a.a.w.
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MUSHAF MUSHAF MADINAHMADINAH
1403 AH1403 AH (1980)(1980)
Commissioned by Commissioned by Saudi King, text Saudi King, text using theusing the Rasm’ Rasm’ Uthmani - Uthmani - following following strictly the spelling, strictly the spelling, letter for letter, letter for letter, identical to Mushaf identical to Mushaf Uthmani.Uthmani.
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“ “And upon thee (too) have We bestowed from on And upon thee (too) have We bestowed from on
high this reminder, high this reminder, so that thou (Muhammad) might so that thou (Muhammad) might
make clear unto mankind all that has ever been thus make clear unto mankind all that has ever been thus
bestowed upon thembestowed upon them, and that they might take , and that they might take
thought.thought.
((Qur’an : An-Nahl : 16: 44Qur’an : An-Nahl : 16: 44))
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43
((Qur’an : al-Baqarah : 2 : 43Qur’an : al-Baqarah : 2 : 43))
But the Qur’an does not provide the detail, thus the Prophet (pbuh) said :But the Qur’an does not provide the detail, thus the Prophet (pbuh) said :
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44
“ “ .....and be constant in ‘as-Solah’ .....and be constant in ‘as-Solah’ (that is the fixed obligatory daily prayer)…”(that is the fixed obligatory daily prayer)…”
((Qur’an : al-Baqarah : 2 : 43Qur’an : al-Baqarah : 2 : 43))
But the Qur’an does not provide the detail, thus the Prophet (pbuh) said :But the Qur’an does not provide the detail, thus the Prophet (pbuh) said :
““Establish ‘as-Solah’ as you see me do”Establish ‘as-Solah’ as you see me do”
((Hadith reported by BukharyHadith reported by Bukhary))
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45
……(it means)(it means) : :
““the the wayway ... or ... the ... or ... the lawlaw “ “ It is usually used to indicate the practice or the teachings It is usually used to indicate the practice or the teachings of our Prophet Muhammad (pbuh) and are divided into :of our Prophet Muhammad (pbuh) and are divided into :
Qau-liyyah Qau-liyyah (sayings) (sayings) TaqririyyahTaqririyyah (consent) (consent)
Fi’liyyahFi’liyyah (actions) (actions) HammiyyahHammiyyah (resolve) (resolve)
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46
……(it means)(it means) : :
““the way ... or ... the law “the way ... or ... the law “ HADITH REGARDING ‘HADITH REGARDING ‘SUNNAH QAULIYYAHSUNNAH QAULIYYAH’ ’
IS GENERALLY DIVIDED INTO TYPESIS GENERALLY DIVIDED INTO TYPES
HADITH QUDSI HADITH NABAWWIY HADITH QUDSI HADITH NABAWWIY
Direct statement of the ProphetDirect statement of the ProphetThe Prophet saying but he The Prophet saying but he indicates the quote to be God’s indicates the quote to be God’s words which are other than words which are other than those in Qur’anthose in Qur’an
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48
Prophet (pbuh) taught by :Prophet (pbuh) taught by :
(1)(1) Verbal teachingVerbal teaching
(2)(2) Written medium Written medium
(dictation to scribes)(dictation to scribes)
(3)(3) Practical demonstrationPractical demonstration
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49
……(Plural is “(Plural is “AHADITHAHADITH” - it means)” - it means) : :
““the the newsnews , the , the reportreport ..or .. ..or .. narrationnarration““
It is usually used to refer to the report or sayings, transmitted It is usually used to refer to the report or sayings, transmitted through a chain of people, and originated from or up to the through a chain of people, and originated from or up to the
Prophet Muhammad (pbuh).Prophet Muhammad (pbuh).
Thus a “Thus a “HadithHadith” contains the “” contains the “SunnahSunnah””
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50
“ “An Ansarite complained to the Prophet (pbuh) An Ansarite complained to the Prophet (pbuh)
that he had weak memory and that he easily that he had weak memory and that he easily
forgot the Prophet’s instructive discourses. forgot the Prophet’s instructive discourses.
The Prophet (pbuh) replied :The Prophet (pbuh) replied :
““Take the aid of thy right hand (i.e. write it down).”Take the aid of thy right hand (i.e. write it down).”
((Hadith reported by at-TirmidziHadith reported by at-Tirmidzi))
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51
Abdallah ibn ‘Amr ibn al-’As, a young Meccan had a habit of Abdallah ibn ‘Amr ibn al-’As, a young Meccan had a habit of
writings down all that the Prophet used to say. Abdallah went writings down all that the Prophet used to say. Abdallah went
to the Prophet and asked him if one could note all that he said. to the Prophet and asked him if one could note all that he said.
He replied :”Yes”. He replied :”Yes”.
Abdallah persisted :”Even when thou art happy and satisfied, Abdallah persisted :”Even when thou art happy and satisfied,
even when thou art annoyed ?” even when thou art annoyed ?”
The Prophet said : “Of course, by Allah ! Nothing that comes out The Prophet said : “Of course, by Allah ! Nothing that comes out
of this mouth is ever a lie.” of this mouth is ever a lie.”
((Hadith reported by at-TirmidziHadith reported by at-Tirmidzi))
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52
Yes, there is a report (Hadith) in which in contain Yes, there is a report (Hadith) in which in contain
words in which the Prophet s.a.w. “forbade” the words in which the Prophet s.a.w. “forbade” the
writing of anything which he had uttered except the writing of anything which he had uttered except the
Qur’an.Qur’an.
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DID THE PROPHET S.A.A.W. EVER FORBADE ?DID THE PROPHET S.A.A.W. EVER FORBADE ?
53
Islamic scholars all understood this Hadith to refer to a Islamic scholars all understood this Hadith to refer to a
specific contexts – instructions to scribes to whom the specific contexts – instructions to scribes to whom the
Prophet was dictating the revelations to; as also when Prophet was dictating the revelations to; as also when
to new converts in their learning , he emphasized firstly to new converts in their learning , he emphasized firstly
the Qur’an, but they were eager to take notes of the Qur’an, but they were eager to take notes of
everything, which if not corrected, the possibility of everything, which if not corrected, the possibility of
them confusing the Qur’an with the Prophets’ words on them confusing the Qur’an with the Prophets’ words on
their notations.their notations.
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DID THE PROPHET S.A.A.W. EVER FORBADE ?DID THE PROPHET S.A.A.W. EVER FORBADE ?
54
Proof is that this Hadith was narrated from Proof is that this Hadith was narrated from
companions whom were known to have written down companions whom were known to have written down
Hadith in their lifetime. Hadith in their lifetime.
Thus, this instruction may have been given to them in a Thus, this instruction may have been given to them in a
certain context – not an absolute instruction.certain context – not an absolute instruction.
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DID THE PROPHET S.A.A.W. EVER FORBADE ?DID THE PROPHET S.A.A.W. EVER FORBADE ?
55
Also, there exist evidence of many letters, dictations, Also, there exist evidence of many letters, dictations,
orders, treaties, etc. from the Prophet s.a.w. – which orders, treaties, etc. from the Prophet s.a.w. – which
indicate the permissibility of writing down Hadith.indicate the permissibility of writing down Hadith.
Thus those who says the Hadith was never written Thus those who says the Hadith was never written
during the time of the Prophet s.a.w. is not correct.during the time of the Prophet s.a.w. is not correct.
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DID THE PROPHET S.A.A.W. EVER FORBADE ?DID THE PROPHET S.A.A.W. EVER FORBADE ?
56
(1)(1) Sama’Sama’ - reading by teacher - reading by teacher
(2) ‘(2) ‘Ardl Ardl - reading to teacher - reading to teacher
(3)(3) Ijazah Ijazah - confer permission- confer permission
(4)(4) MunawalahMunawalah - conferring the materials to be copied - conferring the materials to be copied
(5) (5) MukatabahMukatabah – writing , correspondence – writing , correspondence
(6)(6) I’lam I’lam - conferring authority- conferring authority
(7) (7) WasiyahWasiyah - bequeathing books - bequeathing books
(8)(8) **WijadahWijadah - writings which are found - writings which are found * Not authorized to use except after verification by the “Rawi” concerned
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58
It contains two parts :It contains two parts :
((chainchain of narrators of the of narrators of the report)report)
(the (the contentcontent of the teaching from of the teaching from the Prophet [pbuh]) the Prophet [pbuh])
ISNADISNAD
MAMATNTN
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59
Example of HadithExample of Hadith Imam Bukhary Imam Bukhary -reported -reported fromfrom MusaMusafromfrom Abu ‘AwanahAbu ‘Awanahfromfrom Abu HussainAbu Hussainfromfrom Abu Hurayrah Abu Hurayrah - who heard- who heard
Prophet Muhammad [pbuh] said :Prophet Muhammad [pbuh] said :
ISN
AD
MATN
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60
ISN
AD
MATN
Example of HadithExample of Hadith Imam Bukhary Imam Bukhary -reported -reported fromfrom MusaMusafromfrom Abu ‘AwanahAbu ‘Awanahfromfrom Abu HussainAbu Hussainfromfrom Abu Hurayrah Abu Hurayrah - who heard- who heard
Prophet Muhammad [pbuh] said :Prophet Muhammad [pbuh] said :
““Whosoever fabricates falsehood intentionally against me, Whosoever fabricates falsehood intentionally against me,
let him seek his abode in hell-fire.”let him seek his abode in hell-fire.”
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61
According to the number of “According to the number of “IsnadIsnad””
MUTAWWATIRMUTAWWATIR
a “a “SunnahSunnah” reported” reported by 4 or more chainsby 4 or more chains of narrators (of narrators (ISNADISNAD))
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Al-BukharyMusaAbu ‘AwanahAbu HussainAbu Hurairah
MuslimAli al-HidirAli b MushirMuhammad b QaisAli b Rabi’ahAl-Mughirah
Ad-DarimiMuhammad b EsaHaitsam Abu ZubairJabir
Abu Dawud‘Amr b ‘AunMusaddadWabrah‘AmirAbdullah b ZubairAz-Zubair
Ibn MajahMuhamad b RamhAl-LaitsAbnu ShihabAnas
At-TirmidziAbu HishamAbu Bakr b Ayyasy‘AshimZirrIbnu Mas’ud
Ath-ThayalisiAbdur RahmanAbis-ZinadAmr b Sa’iedUthman
Abu Hanifah‘AthiyahAbi Sa’ied al-Khudri
Ath-ThabraniAbu IshaqIbrahimNubaith b Syarieth
Al-HakimAbul-Fadl b Al-HusainMuhamad b A WahabJa’afar b ‘AunAbu HayyanJazid b HayyanZaid b Arqam
THIS TYPE OF HADITH IS UNIVERSALY ACCEPTED AS MOST AUTHENTICTHIS TYPE OF HADITH IS UNIVERSALY ACCEPTED AS MOST AUTHENTIC
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Al-BukharyMusaAbu ‘AwanahAbu HussainAbu Hurairah
MuslimAli al-HidirAli b MushirMuhammad b QaisAli b Rabi’ahAl-Mughirah
Ad-DarimiMuhammad b EsaHaitsam Abu ZubairJabir
Abu Dawud‘Amr b ‘AunMusaddadWabrah‘AmirAbdullah b ZubairAz-Zubair
Ibn MajahMuhamad b RamhAl-LaitsAbnu ShihabAnas
At-TirmidziAbu HishamAbu Bakr b Ayyasy‘AshimZirrIbnu Mas’ud
Ath-ThayalisiAbdur RahmanAbis-ZinadAmr b Sa’iedUthman
Abu Hanifah‘AthiyahAbi Sa’ied al-Khudri
Ath-ThabraniAbu IshaqIbrahimNubaith b Syarieth
Al-HakimAbul-Fadl b Al-HusainMuhamad b A WahabJa’afar b ‘AunAbu HayyanJazid b HayyanZaid b Arqam
THIS TYPE OF HADITH IS UNIVERSALY ACCEPTED AS MOST AUTHENTICTHIS TYPE OF HADITH IS UNIVERSALY ACCEPTED AS MOST AUTHENTIC
““Whosoever fabricates falsehood intentionally against me, Whosoever fabricates falsehood intentionally against me, let him seek his abode in hell-fire.”let him seek his abode in hell-fire.”
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64
According to the number of “According to the number of “IsnadIsnad””
MUTAWWATIRMUTAWWATIR
a “a “SunnahSunnah” reported” reported by 4 or more chainsby 4 or more chains of narrators (of narrators (ISNADISNAD))
VERY RELIABLEVERY RELIABLE
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65
According to the number of “According to the number of “IsnadIsnad””
MUTAWWATIRMUTAWWATIR AHADAHAD
a “Sunnah” reported a “Sunnah” reported a “a “SunnahSunnah” reported” reported by 4 or more chains by 4 or more chains by 3 or less chainsby 3 or less chains of narrators (ISNAD) of narrators (ISNAD) of narrators (of narrators (ISNADISNAD))
RELIABILITY DEPENDS ON RELIABILITY DEPENDS ON STRENGTH OF CHAINSTRENGTH OF CHAIN VERY RELIABLEVERY RELIABLE
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THE RATIONALE:
“THE STRENGTH OF A CHAIN IS AT THE WEAKEST LINK”
“Therefore if only one link (narrator) in a report is weak, the whole report is to be regarded as weak.”
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THE RATIONALE:
“AN OBJECT MUST ALSO BE SUPPORTED BY AT LEAST ONE OTHER SEPARATE CHAIN TO BE REGARDED SAVE AND RELIABLE”
“Therefore a report which cannot be independently corroborated is ground for it being regarded as weak or unreliable.”
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THE RATIONALE:
“A CHAIN MUST BE CONTINUOUSLY LINKED TO THE SOURCE OF WHICH IT IS SUPPOSED TO BE CONNECTED”
“Therefore a report which has gaps in the links (of narrators) is a reason for its rejection.”
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69
Further categorization of “Further categorization of “AHADAHAD” hadith on ” hadith on the basis of number of Chains.the basis of number of Chains.
Mash-hurMash-hur AzizAziz GharibGharib (well-known)(well-known) (strong)(strong) (rare) (rare)
Narrated by wayNarrated by wayof 3 chainsof 3 chains
Narrated by wayNarrated by wayof 2 chainsof 2 chains
Narrated by wayNarrated by wayof a single chainsof a single chains
BASED ON ISNAD USUALLYBASED ON ISNAD USUALLYTHIS CATEGORY IS REJECTEDTHIS CATEGORY IS REJECTED
CAN BE CONSIDEREDCAN BE CONSIDEREDFOR FURTHERFOR FURTHER
CATERGORIZATIONCATERGORIZATION
CAN BE CONSIDEREDCAN BE CONSIDEREDFOR FURTHERFOR FURTHER
CATERGORIZATIONCATERGORIZATION
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Al-‘ilm al-Jarh wa al-Ta’dilAl-‘ilm al-Jarh wa al-Ta’dil
(The knowledge of invalidating and (The knowledge of invalidating and declaring reliable of Hadith)declaring reliable of Hadith)
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71
Checking upon the Checking upon the
“ “ISNADISNAD” (chain of narrators)” (chain of narrators)
Checking upon the Checking upon the
“ “MAMATNTN” (the text)” (the text)
Checking the integrity of Checking the integrity of
the “the “RAWIRAWI” (the narrators)” (the narrators)
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72
Detailed account of every narrators (SAHABI, TABI’IN, TABI’-
TABI’IN), compiled and verified.
Their strength and weakness subjected to scrutiny
Grading them according grades of reliability (‘Adl, Tsiqa,
Saduq, Saduq yahim, Maqbul, Layyin)
Even those unreliable were identified (Majhul, Muttaham
bil-kadzib, Kadzaab)
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73
Ahadith which are “Ahadith which are “MASH-HURMASH-HUR” or “” or “AZIZAZIZ “ “
MaqbulMaqbul MardudMardud(Accepted)(Accepted) ( Rejected )( Rejected )
ShahihShahih HassanHassan Dho’ifDho’if Maudhu’Maudhu’ Authentic Good Weak FabricationAuthentic Good Weak Fabrication
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74
Due to defects of the narrator.
Due to discontinuity in the chain.
Due to incidental reasons.
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75
Continuity of the chain
Integrity of the transmitter (narrator)
Soundness of narrator’s memory
Conformity to stronger sources
Absence of hidden defects
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77
Not contrary to Qur’an & authentic Ahadith
Not illogical, against common law
Not out of proportion
Not containing too much detail on prophecy
Not contrary to the position of the Prophet (pbuh)
Personal praise or condemnation of any Companions, tribes
or places is suspect.
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78
As-As-SSaahhiihh - - Imam Bukhary Imam Bukhary
Al-Musnad as-Al-Musnad as-SSaahhiihh - Imam Muslim- Imam Muslim
SunanSunan - - Imam Abu Dawud Imam Abu Dawud
Sunan al-Mujtaba Sunan al-Mujtaba -- Imam An-Nasa’i Imam An-Nasa’i
SunanSunan - - Imam At-Tirmidzi Imam At-Tirmidzi
Sunan Sunan -- Imam Ibnu Majah Imam Ibnu Majah
THESE WERE COMPILED AFTER IMAM ASH-SHAFI’IE PERIODTHESE WERE COMPILED AFTER IMAM ASH-SHAFI’IE PERIOD
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AL-QUR’AN , THE PROPHET MUHAMMAD AND AL-QUR’AN , THE PROPHET MUHAMMAD AND THOSE APPOINTED AS THE SOURCE FOR GUIDANCETHOSE APPOINTED AS THE SOURCE FOR GUIDANCE
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AL-QUR’AN , THE PROPHET MUHAMMAD AND AL-QUR’AN , THE PROPHET MUHAMMAD AND THOSE APPOINTED AS THE SOURCE FOR GUIDANCETHOSE APPOINTED AS THE SOURCE FOR GUIDANCE
““O You who believe ! Obey Allah, and obey the Messenger, O You who believe ! Obey Allah, and obey the Messenger,
and those charged with authority from among you. If you and those charged with authority from among you. If you
differ in anything among yourselves, refer it back to Allah differ in anything among yourselves, refer it back to Allah
and to His Messenger, if you do believe in Allah and the and to His Messenger, if you do believe in Allah and the
Last day : That is best and most suitable for final Last day : That is best and most suitable for final
determination.”determination.”
((Qur’an : An-Nisa’ : 4 :59Qur’an : An-Nisa’ : 4 :59))
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““(‘Ali ibn Abi Talib r.a. said) “I asked: ‘O Messenger of Allah! (What (‘Ali ibn Abi Talib r.a. said) “I asked: ‘O Messenger of Allah! (What
are we to do when) matters come before us wherewith there is no are we to do when) matters come before us wherewith there is no
(explicit) indication regarding them in the Qur’an nor in the Sunnah (explicit) indication regarding them in the Qur’an nor in the Sunnah
from you regarding them (regarding its ruling)?’from you regarding them (regarding its ruling)?’
(The Prophet s.a.w.) he said: “You are to gather together the learned (The Prophet s.a.w.) he said: “You are to gather together the learned
((‘ulama‘ulama) amongst them” – or he may have said “The worshippers ) amongst them” – or he may have said “The worshippers
((‘abideen ‘abideen ) from amongst the Believers” – “Convene with them ) from amongst the Believers” – “Convene with them shurashura
(mutual consultations to derive a collective decision) in regard to (mutual consultations to derive a collective decision) in regard to
religious rulings. Do not decide based upon (idea or knowledge of) religious rulings. Do not decide based upon (idea or knowledge of)
only one (singular) person’s thought.”only one (singular) person’s thought.”
((Hadith reported by Ibnu Abdil BarrHadith reported by Ibnu Abdil Barr))
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(When the Prophet s.a.w. was about to send Muadz ibn Jabal r.a. to (When the Prophet s.a.w. was about to send Muadz ibn Jabal r.a. to
Yemen) he said (to Muadz): “How would you judge (give religious Yemen) he said (to Muadz): “How would you judge (give religious
decision for people)? “ decision for people)? “
He (Muadz) replied: “(I will judge) With what is in the Book of Allah”. He (Muadz) replied: “(I will judge) With what is in the Book of Allah”.
Rasulullah then said: “What if you cannot find (any) in it?” Rasulullah then said: “What if you cannot find (any) in it?”
Muadz replied: “(Then, I will judge) with the Sunnah of Rasulullah Muadz replied: “(Then, I will judge) with the Sunnah of Rasulullah
s.a.w.”. Rasulullah then said: “What if you cannot find in the Sunnah?” s.a.w.”. Rasulullah then said: “What if you cannot find in the Sunnah?”
He replied :”( Then) I will make He replied :”( Then) I will make ‘ijtihad ‘ijtihad (exertion) with my reasoning.” (exertion) with my reasoning.”
(Then the Rasulullah s.a.w.) he said: “All praise be to Allah Who (Then the Rasulullah s.a.w.) he said: “All praise be to Allah Who
granted granted taufiqtaufiq (success in this test) for the messenger of Allah’s (success in this test) for the messenger of Allah’s
messenger!”.messenger!”.((Hadith reported by TirmidziHadith reported by Tirmidzi))
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“ “(Honour) My successors, may Allah s.w.t. be Merciful (Honour) My successors, may Allah s.w.t. be Merciful
towards them!.” He was asked: “Who are your towards them!.” He was asked: “Who are your
successors O Messenger of Allah?” successors O Messenger of Allah?”
And he said: “They are those who And he said: “They are those who revive my revive my SunnahSunnah and and
teaches themteaches them to the servants of Allah.” to the servants of Allah.”
((Hadith of the Prophet s.a.wHadith of the Prophet s.a.w.).)
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““And whoever amongst you lives after me And whoever amongst you lives after me
will see many conflicts (disagreements), let will see many conflicts (disagreements), let
him then him then adhere to whatever they know o f adhere to whatever they know o f
my Sunnah and the Sunnah of my Rightly my Sunnah and the Sunnah of my Rightly
guided Khalifah.guided Khalifah.””
((Hadith reported by AhmadHadith reported by Ahmad))
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““The best of mankind – (believers) – are in The best of mankind – (believers) – are in
my generation, then (a generation) after it, my generation, then (a generation) after it,
and then (another generation) after that.”and then (another generation) after that.”
((Hadith reported by Bukhary and MuslimHadith reported by Bukhary and Muslim))
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COMPANIONS WHO GAVE MANY FATWASCOMPANIONS WHO GAVE MANY FATWAS
‘UMAR IBN AL-KHATTAB R.A.
‘ALI IBN ABI TALIB R.A.
IBN MAS-UD R.A.
IBN ‘UMAR R.A.
IBN ABBAS IBN ABDUL MUTALIB R.A.
ZAYD IBN TSAABIT R.A.
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THOSE WHO GAVE FATWA THOSE WHO GAVE FATWA IN MADINA AL-MUNAWWARAHIN MADINA AL-MUNAWWARAHA’ISHAH BNTE ABU BAKR R.A.
‘ABDULLAH IBN UMAR R.A.
ABU HURAYRAH R.A.
SA-’ID AL-MUSAYYAB AL-MAKHZUMI R.A.
URWAH BIN ZUBAYR BIM AWWAM R.A.
‘ALI BIN HUSSAYN ZEIN AL-’AABIDEEN R.A.
MUHAMMAD BIN ‘ALI BIN HUSSAYN AL-BAQIR R.A.
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THOSE WHO GAVE FATWA THOSE WHO GAVE FATWA IN MAKKAH AL-MUKARRAMAHIN MAKKAH AL-MUKARRAMAH
‘ABDULLAH IBN ABBAS IBN ABDUL MUTTALIB R.A.
IKRIMAH (MAULA OF IBNU ABBAS) R.A.
MUJAHID IBN JABR (MAULA OF BANI MAKHZUM) R.A.
ATHA’ IBN ABI RABAH (MAULA OF QURAYSH) R.A.
ABU ZUBAYR MUHAMMAD IBN MUSLIM R.A.
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THOSE WHO GAVE FATWA THOSE WHO GAVE FATWA IN KUFA (SECOND CAPITAL)IN KUFA (SECOND CAPITAL)
ALQAMAH IBN QAIS AN-NAKHA-’IE R.A.
AL-ASWAD IBN YAZID AN-NAKHA-’IE R.A.
IBRAHIM IBN YAZID AN-NAKHA-’IE R.A.
MASRUQ IBN AJDA’ AL-HAMDANI R.A.
UBAYDAH IBN ‘AMIR AS-SILMANI AL-MURADI R.A.
SHURAIH IBN HARITH AL-KINDI R.A.
SA-’EED IBN JUBAYR (MAULA WALIBAH) R.A.
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THOSE WHO GAVE FATWA THOSE WHO GAVE FATWA IN BASRA (IRAQ)IN BASRA (IRAQ)
ANAS IBN MALIK AL-ANSARIY R.A.
ABU ‘ALIYA RAFI’ IBN MAHRAN AR-RAYANI R.A.
HASSAN IBN HASSAN YASSAR (MAULA ZAID IBN TSABIT) R.A.
ABU SHA’-TSA JABIR IBN ZAID (IBN ABBAS COMPANION) R.A.
MUHAMMAD IBNU SIRRIN (MAULA OF ANAS IBN MALIK) R.A.
QATADAH IBN DI-’AMAH AD-DAUSI R.A.
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THOSE WHO GAVE FATWA THOSE WHO GAVE FATWA IN SHAM (SYRIA)IN SHAM (SYRIA)
‘ABDUR RRAHMAN IBN GHUNMIN AL-ANSARIY R.A.
‘AIDZULLAH IBN ‘ABDULLAH AL-KHULANI R.A.
QABISHAH IBN DZUAIB R.A.
QABISHAH IBN DZUAIB R.A.
‘UMAR IBN ‘ABDUL AZIZ IBN MARWAN R.A.
RAJA’ AL-HAYAH AL-KINDI R.A.
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THOSE WHO GAVE FATWA THOSE WHO GAVE FATWA IN MISR’ (EGYPT)IN MISR’ (EGYPT)
THOSE WHO GAVE FATWA THOSE WHO GAVE FATWA IN YEMENIN YEMEN
‘ABDULLAH IBN ‘AMR AL-’ASH R.A.
ABUL KHAYR MARTSAD IBN ‘ABDULLAH AL-YAZINI R.A.
YAZIB IBN ABUL HABIB (MAULA AL-AZDI) R.A.
THAWUS IBN KAISAN AL-JUNDI R.A.
WAHAB IBN MUNABBIH AS-SAN’AANI R.A.
YAHYA IBN ABU KATSIR R.A.
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PERIOD OF CONSOLIDATION AND FURTHER PERIOD OF CONSOLIDATION AND FURTHER
DEVELOPMENT OF THE VARIOUS SCIENCESDEVELOPMENT OF THE VARIOUS SCIENCES
‘‘ILM AL-QIRA’AT WA AL-TAFSIRILM AL-QIRA’AT WA AL-TAFSIR
‘‘ILM AL-HADITH - SEERAHILM AL-HADITH - SEERAH
‘‘ILM AL-FIQH WAL USUL-AL-FIQHILM AL-FIQH WAL USUL-AL-FIQH
‘‘ILM AL-KALAMILM AL-KALAM
‘‘ILM JARH WA TA’DIL – ‘ILM MUSTALAH AL-HADITHILM JARH WA TA’DIL – ‘ILM MUSTALAH AL-HADITH
‘‘ILM TASAWWUF –TAZKIYAH AN-NUFUSILM TASAWWUF –TAZKIYAH AN-NUFUS ETC..ETC..
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““Those Those who listen to the Word, and follow the best (meaning) who listen to the Word, and follow the best (meaning) in it: in it:
those are the ones whom Allah has guided, and those are the onesthose are the ones whom Allah has guided, and those are the ones
endued with understanding.” endued with understanding.”
((Qur’an: Az-Zumar:39:18Qur’an: Az-Zumar:39:18))
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FOUNDERS OF FOUNDERS OF MADZAAHIBMADZAAHIB IN FIQH (JURISPRUDENCE) IN FIQH (JURISPRUDENCE)
IMAM JA’FAR IBN MUHAMMAD AS-SODIQ R.A. (83 AH - 198 AH)
Born in Madinah, he belongs to the illustrious family of the Born in Madinah, he belongs to the illustrious family of the
Prophet’ s household (Prophet’ s household (AHLUL BAYTAHLUL BAYT) through Imam Muhammad al-) through Imam Muhammad al-
Baqir ibn ‘Imam Ali ibn Imam Hussain ibn Imam ‘Ali ibn Abi Tolib Baqir ibn ‘Imam Ali ibn Imam Hussain ibn Imam ‘Ali ibn Abi Tolib
with Sayyidatina Fatimah Az-Zahra binte Rosulillah s.a.a.w.with Sayyidatina Fatimah Az-Zahra binte Rosulillah s.a.a.w.
Regarded as the sixth Imam of the Shiite, he was also the Regarded as the sixth Imam of the Shiite, he was also the
teachers of many scholars including Sunni Imams like Malik and teachers of many scholars including Sunni Imams like Malik and
even Abu Hanifah.even Abu Hanifah.
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FOUNDERS OF FOUNDERS OF MADZAAHIBMADZAAHIB IN FIQH (JURISPRUDENCE) IN FIQH (JURISPRUDENCE)
Because of persecution by the ruling powers of the ‘Ummayad Because of persecution by the ruling powers of the ‘Ummayad
and the Abbasid, the Shi’ite Madzhab later evolved separately from and the Abbasid, the Shi’ite Madzhab later evolved separately from
the mainstream Sunni schools through the subsequent Imams from the mainstream Sunni schools through the subsequent Imams from
his descendants.his descendants.
The other branch of Shi’ite evolved earlier was the Zaydi which The other branch of Shi’ite evolved earlier was the Zaydi which
refer to the followers of Imam Zayd ibn ‘Ali (Zayn al-’Abidin) ibn refer to the followers of Imam Zayd ibn ‘Ali (Zayn al-’Abidin) ibn
Hussain ibn ‘Ali ibn ‘Abi Tolib.Hussain ibn ‘Ali ibn ‘Abi Tolib.
IMAM JA’FAR IBN MUHAMMAD AS-SODIQ R.A. (83 AH - 198 AH)
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FOUNDERS OF FOUNDERS OF MADZAAHIBMADZAAHIB IN FIQH (JURISPRUDENCE) IN FIQH (JURISPRUDENCE)
IMAM ABU HANIFAH AL-NU’MAN BIN TSABIT R.A. (80 AH - 150 AH)
A A Tabi’inTabi’in born in Kufah and had studied under many surviving born in Kufah and had studied under many surviving
Ashaabi Rasul Ashaabi Rasul (Prophet’s companions) there such as Anas ibn (Prophet’s companions) there such as Anas ibn
Malik, Sahl ibn Sa’ad etc. and learnt many Ahadith from them. Malik, Sahl ibn Sa’ad etc. and learnt many Ahadith from them.
After learning under many scholars in Kufah, he went on to After learning under many scholars in Kufah, he went on to
Makkah and Madinah to take knowledge from many other scholars Makkah and Madinah to take knowledge from many other scholars
who were students of well-known companions and other who were students of well-known companions and other Tabi’inTabi’in
scholars there.scholars there.
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FOUNDERS OF FOUNDERS OF MADZAAHIBMADZAAHIB IN FIQH (JURISPRUDENCE) IN FIQH (JURISPRUDENCE)
IMAM ABU HANIFAH AL-NU’MAN BIN TSABIT R.A. (80 AH - 150 AH)
Although he too regarded the Qur’an, Sunnah and Although he too regarded the Qur’an, Sunnah and Ijma’Ijma’ as the as the
important primary sources, he had limited access to much of important primary sources, he had limited access to much of
Ahadith in Kufah (unlike Imam Malik in Madinah). Thus he was best Ahadith in Kufah (unlike Imam Malik in Madinah). Thus he was best
known for the use of juristic analogical deduction (known for the use of juristic analogical deduction (QiyasQiyas) and ) and
IstihsanIstihsan (Equitable Preference) – as methods of (Equitable Preference) – as methods of IJTIHADIJTIHAD, whence , whence
his school were called his school were called Ahlul-Ra’yuAhlul-Ra’yu (People of Juristic Reasoning) (People of Juristic Reasoning)
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FOUNDERS OF FOUNDERS OF MADZAAHIBMADZAAHIB IN FIQH (JURISPRUDENCE) IN FIQH (JURISPRUDENCE)
IMAM ABU HANIFAH AL-NU’MAN BIN TSABIT R.A. (80 AH - 150 AH)
His famous disciples were:His famous disciples were:
Qadhi Abu Yusuf – appointed by Caliph Harun ar-Rashid as the Qadhi Abu Yusuf – appointed by Caliph Harun ar-Rashid as the
chief judge (chief judge (Qadhi al-QudhatQadhi al-Qudhat))
Imam Muhammad ibn al-Hassan As-Shaybani – one of the Imam Muhammad ibn al-Hassan As-Shaybani – one of the
teacher of Imam As-Shafi’ie.teacher of Imam As-Shafi’ie.
Imam Zufar well-known scholar of Hadith and especially of Imam Zufar well-known scholar of Hadith and especially of
QiyasQiyas (analogical deduction). (analogical deduction).
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FOUNDERS OF FOUNDERS OF MADZAAHIBMADZAAHIB IN FIQH (JURISPRUDENCE) IN FIQH (JURISPRUDENCE)
IMAM MALIK BIN ANAS R.A. (93 AH – 117 AH)
Born and raised in Madinah ar-Rasul (City of the Prophet), he Born and raised in Madinah ar-Rasul (City of the Prophet), he
learnt from and met many of the students of Companions learnt from and met many of the students of Companions
(Sahabah) of the Prophet s.a.w. And he compiled the famous book (Sahabah) of the Prophet s.a.w. And he compiled the famous book
on Hadith of the prophet s.a.w. – “on Hadith of the prophet s.a.w. – “Al-Muwatta’ Al-Muwatta’ ”.”.
His notable teachers were Imam Ja’far as-Sodiq, Abu Radim Nafi’ His notable teachers were Imam Ja’far as-Sodiq, Abu Radim Nafi’
ibn ‘Abdur Rahman, Nafi’, Muhammad ibn Yahya al-Ansari, Yahya ibn ‘Abdur Rahman, Nafi’, Muhammad ibn Yahya al-Ansari, Yahya
ibn Sa’-id and Hishan ibn ‘Urwah.ibn Sa’-id and Hishan ibn ‘Urwah.
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FOUNDERS OF FOUNDERS OF MADZAAHIBMADZAAHIB IN FIQH (JURISPRUDENCE) IN FIQH (JURISPRUDENCE)
IMAM MALIK BIN ANAS R.A. (93 AH – 117 AH)
The greatest contribution of Imam Malik was the codification of The greatest contribution of Imam Malik was the codification of
the Madinan Fiqh.the Madinan Fiqh.
Imam Malik had recourse to many transmitters of Ahadith and Imam Malik had recourse to many transmitters of Ahadith and
thus his important compilation of “thus his important compilation of “Al-Muwatta’ Al-Muwatta’ “ which he “ which he
systematically arranged in accordance with the practice of the systematically arranged in accordance with the practice of the
Deen. Imam Shafi’ie and Imam Ahmad ibn Hanbal both studied and Deen. Imam Shafi’ie and Imam Ahmad ibn Hanbal both studied and
memorized this and regarded this book as second to the Qur’an.memorized this and regarded this book as second to the Qur’an.
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FOUNDERS OF FOUNDERS OF MADZAAHIBMADZAAHIB IN FIQH (JURISPRUDENCE) IN FIQH (JURISPRUDENCE)
IMAM MALIK BIN ANAS R.A. (93 AH – 117 AH)
He also regarded He also regarded ‘Amal Ahll Madina ‘Amal Ahll Madina -the “Practice of the People of -the “Practice of the People of
Madina” and Madina” and Masalih Mursalah Masalih Mursalah - “Public interest or welfare ” to be - “Public interest or welfare ” to be
also important basis for Fiqh unlike Imam As-Shafi’ie. Although as also important basis for Fiqh unlike Imam As-Shafi’ie. Although as
MuhaddithMuhaddith, Imam Malik placed importance upon Hadith, yet he was , Imam Malik placed importance upon Hadith, yet he was
still regarded by Ibn Qutaybah as still regarded by Ibn Qutaybah as Ahlul-Ra’yyAhlul-Ra’yy in matters of in matters of FIQHFIQH. .
Later, tension grew between those who literally follow Ahadith, Later, tension grew between those who literally follow Ahadith,
better known as better known as Ahlul-HadithAhlul-Hadith, with those identified as , with those identified as Ahlul-Ra’yuAhlul-Ra’yu..
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FOUNDERS OF FOUNDERS OF MADZAAHIBMADZAAHIB IN FIQH (JURISPRUDENCE) IN FIQH (JURISPRUDENCE)
IMAM MALIK BIN ANAS R.A. (93 AH – 117 AH)
Some of his famous disciples were:Some of his famous disciples were:
Imam Muhammad ‘Idris As-Shafi’ieImam Muhammad ‘Idris As-Shafi’ie
Imam Yahya ibn Yahya al-MasmudiImam Yahya ibn Yahya al-Masmudi
Imam Abu Muhammad ibn Wahb ibn Salmah al-Fahri al-MisriImam Abu Muhammad ibn Wahb ibn Salmah al-Fahri al-Misri
Imam Muhammad ibn al-MubarakImam Muhammad ibn al-Mubarak
Imam Muhammad ibn Hassan al-ShaybaniImam Muhammad ibn Hassan al-Shaybani
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FOUNDERS OF FOUNDERS OF MADZAAHIBMADZAAHIB IN FIQH (JURISPRUDENCE) IN FIQH (JURISPRUDENCE)
IMAM MUHAMMAD BIN ‘IDRIS AS-SHAFI-’IE R.A. (150 AH – 204 AH)
Born in Gaza from a Qurayshi descent, raised amongst a Born in Gaza from a Qurayshi descent, raised amongst a
Yemenite tribe and later travelled with his mother to Makkah Yemenite tribe and later travelled with his mother to Makkah
when he was ten years old.when he was ten years old.
At an early aged he already memorised the whole Qur’an, the At an early aged he already memorised the whole Qur’an, the
Ahadith compilation Ahadith compilation Al-Muwatta’Al-Muwatta’ of Imam Malik, while studying of Imam Malik, while studying
jurisprudence and being mentored by well-known jurists in Makkah jurisprudence and being mentored by well-known jurists in Makkah
– the Mufti Muslim Khalid al-Zanji ,and Imam Sufyan ibn ‘Uyayna.– the Mufti Muslim Khalid al-Zanji ,and Imam Sufyan ibn ‘Uyayna.
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IMAM MUHAMMAD BIN ‘IDRIS AS-SHAFI-’IE R.A. (150 AH – 204 AH)
At 23, he travelled to Madinah and became a student of Imam At 23, he travelled to Madinah and became a student of Imam
Malik ibn Anas until his teacher’s death.Malik ibn Anas until his teacher’s death.
Later went to Yemen. His reputation attract the Caliph’s Later went to Yemen. His reputation attract the Caliph’s
attention but Imam Shafi’ie’s frankness, brought him in conflict attention but Imam Shafi’ie’s frankness, brought him in conflict
with the ruler. Jealous of his reputation his enemies made with the ruler. Jealous of his reputation his enemies made
unfounded allegations against him and he was arrested amongst unfounded allegations against him and he was arrested amongst
the conspirators against the Abbassid rulers, and brought to face the conspirators against the Abbassid rulers, and brought to face
the Caliph in Iraq.the Caliph in Iraq.All Rights Reserved © Zhulkeflee Hj Ismail (2012))
FOUNDERS OF FOUNDERS OF MADZAAHIBMADZAAHIB IN FIQH (JURISPRUDENCE) IN FIQH (JURISPRUDENCE)
IMAM MUHAMMAD BIN ‘IDRIS AS-SHAFI-’IE R.A. (150 AH – 204 AH)
He eloquently defended himself and enthralled the Caliph with his He eloquently defended himself and enthralled the Caliph with his
knowledge, not only the Deen but also regarding Greek philosophy knowledge, not only the Deen but also regarding Greek philosophy
and medicine. and medicine.
His acquaintance with Imam Al-Hassan ibn Muhammad al-His acquaintance with Imam Al-Hassan ibn Muhammad al-
Shaybaniy and Qadhi Abu Yusuf (disciples of Abu Hanifah) benefitted Shaybaniy and Qadhi Abu Yusuf (disciples of Abu Hanifah) benefitted
him much on Imam Abu Hanifah’s juristic methodology, him much on Imam Abu Hanifah’s juristic methodology,
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IMAM MUHAMMAD BIN ‘IDRIS AS-SHAFI-’IE R.A. (150 AH – 204 AH)
Thus, Imam Ash-Shafi-’ie can be said to be expert on both Thus, Imam Ash-Shafi-’ie can be said to be expert on both
methodologies of Imam Malik and Abu Hanifah.methodologies of Imam Malik and Abu Hanifah.
Imam Ash-Shafi-’ie then wrote the important treatise and codified Imam Ash-Shafi-’ie then wrote the important treatise and codified
a systematic approach to the principles of Islamic jurisprudence in his a systematic approach to the principles of Islamic jurisprudence in his
important work: important work: “Kitab ar-Risaalah fi-Usul al-Fiqh”.“Kitab ar-Risaalah fi-Usul al-Fiqh”. To correct the To correct the
over-reliance upon rational legal deduction over textual evidence over-reliance upon rational legal deduction over textual evidence
which became rampant, especially when the Caliph became which became rampant, especially when the Caliph became
influenced by the Mutazilites. influenced by the Mutazilites. All Rights Reserved © Zhulkeflee Hj Ismail (2012))
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IMAM MUHAMMAD BIN ‘IDRIS AS-SHAFI-’IE R.A. (150 AH – 204 AH)
It was Imam Ash-Shafi-’ie who reasserted the pre-eminence of It was Imam Ash-Shafi-’ie who reasserted the pre-eminence of
AhadithAhadith over over QiyasQiyas, and revived the effort amongst his followers to , and revived the effort amongst his followers to
ensure its proper collection and preservation.ensure its proper collection and preservation.
He also wrote “He also wrote “Kitab al-UmmKitab al-Umm” in which he presented views of his ” in which he presented views of his
teachers as well as his own regarding many issues which made it teachers as well as his own regarding many issues which made it
clear that Imam Ash-Shafi-’ie was an authority of his own. clear that Imam Ash-Shafi-’ie was an authority of his own.
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IMAM MUHAMMAD BIN ‘IDRIS AS-SHAFI-’IE R.A. (150 AH – 204 AH)
He became well-known while in Makkah where his school of He became well-known while in Makkah where his school of
jurisprudence attracted many scholars from all over the Muslim jurisprudence attracted many scholars from all over the Muslim
world.world.
Finally left Makkah for Egypt and remained there till his death. His Finally left Makkah for Egypt and remained there till his death. His
school was so well accepted the many renown Islamic scholars school was so well accepted the many renown Islamic scholars
themselves prefer to be regarded as followers of this school of themselves prefer to be regarded as followers of this school of
jurisprudence, even though many of them have attained the rank of jurisprudence, even though many of them have attained the rank of
Mujtahid.Mujtahid.All Rights Reserved © Zhulkeflee Hj Ismail (2012))
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IMAM MUHAMMAD BIN ‘IDRIS AS-SHAFI-’IE R.A. (150 AH – 204 AH)
Some of these famous or notable scholars of this school:Some of these famous or notable scholars of this school:
Imam Al-MuzaniImam Al-Muzani
Imam Al-MawardiImam Al-Mawardi
Imam An-NawawiyImam An-Nawawiy
Imam Al-HaramainImam Al-Haramain
Imam Al-GhazaliyImam Al-Ghazaliy
Imam ‘Izzuddin ibn Abdul SalamImam ‘Izzuddin ibn Abdul Salam
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IMAM MUHAMMAD BIN ‘IDRIS AS-SHAFI-’IE R.A. (150 AH – 204 AH)
Some of these famous or notable scholars of this school:Some of these famous or notable scholars of this school:
Most MuhaddithinMost Muhaddithin: Imam Bukhary, Muslim, Tirmidzi, Ibn Majah, : Imam Bukhary, Muslim, Tirmidzi, Ibn Majah,
Baihaqy, Ibn Hajar, Abu Dawud, Ad-Darimi, An-Nasa-i, Daruqutni, Baihaqy, Ibn Hajar, Abu Dawud, Ad-Darimi, An-Nasa-i, Daruqutni,
etc.etc.
Imam Abul Hassan al-Ash’ariy, Juneid al-Baghdadi, At-Tabari, Ar-Imam Abul Hassan al-Ash’ariy, Juneid al-Baghdadi, At-Tabari, Ar-
Razi, As-Suyuti, As-Subki, etc.Razi, As-Suyuti, As-Subki, etc.
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IMAM AHMAD IBN HANBAL R.A. (164 AH – 241 AH)
Imam Abu ‘Abdillah Ahmad ibn Muhammad ibn Hanbal is Imam Abu ‘Abdillah Ahmad ibn Muhammad ibn Hanbal is
mostly known as a Muhaddith although he is acknowledged to be a mostly known as a Muhaddith although he is acknowledged to be a
Mujtahid on Fiqh having studied under Imam Muhammad Idris As-Mujtahid on Fiqh having studied under Imam Muhammad Idris As-
Shafi-’ie, Bishr ibn al-Mufaddal, Waki’ ibn al-Jarrah etc.Shafi-’ie, Bishr ibn al-Mufaddal, Waki’ ibn al-Jarrah etc.
As a Muhaddith, even his teachers and other muhaddithin take As a Muhaddith, even his teachers and other muhaddithin take
Ahadith from him. His famous work is “Musnad Ahmad”.Ahadith from him. His famous work is “Musnad Ahmad”.
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IMAM AHMAD IBN HANBAL R.A. (164 AH – 241 AH)
He is well-known for piety and detachment (Zuhud), and his He is well-known for piety and detachment (Zuhud), and his
school relies much upon Ahadith on Fiqh – much akin Maliki school school relies much upon Ahadith on Fiqh – much akin Maliki school
– but not limiting it only from narrators in the Hijaz but elsewhere – but not limiting it only from narrators in the Hijaz but elsewhere
too.too.
But unlike his teacher Imam Ash-Shafi’ie, his followers and But unlike his teacher Imam Ash-Shafi’ie, his followers and
school of jurisprudence was limited and today mostly confine only school of jurisprudence was limited and today mostly confine only
to the peninsula of Arabia.to the peninsula of Arabia.All Rights Reserved © Zhulkeflee Hj Ismail (2012))
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IMAM AHMAD IBN HANBAL R.A. (164 AH – 241 AH)
He was strict and very cautious in his adherence to the ways of He was strict and very cautious in his adherence to the ways of
the pious predecessors, that when the Caliph sought his service as the pious predecessors, that when the Caliph sought his service as
a Qadhi he refused. He was even flogged for rejecting the a Qadhi he refused. He was even flogged for rejecting the
Mu’tazilite’s assertion regarding the createdness of the Qur’an but Mu’tazilite’s assertion regarding the createdness of the Qur’an but
remained steadfast upon his principle.remained steadfast upon his principle.
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IMAM AHMAD IBN HANBAL R.A. (164 AH – 241 AH)
His jurisprudence later was somewhat revived by Imam Ibn His jurisprudence later was somewhat revived by Imam Ibn
Taymiyyah and his student Ibn Qayyim Al-Jauziy.Taymiyyah and his student Ibn Qayyim Al-Jauziy.
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OTHER LESS KNOWN OR EXTINCT OTHER LESS KNOWN OR EXTINCT MADZAAHIBMADZAAHIB
IMAM ZAYD IBN ‘ALI IBN HUSSAYN (80 AH – 122 AH)
IMAM LAYTH IBN SA’AD (97 AH – 174 AH)
IMAM SUFYAN AL-TSAURIY (100 AH – 160 AH)
IMAM DAWUD IBN ‘ALI AD-DHAZHIRI (199 AH – 269 AH)
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““WAFAYAT-AL A’YAN AN-BA ABNAZ-ZAMANWAFAYAT-AL A’YAN AN-BA ABNAZ-ZAMAN” – Ibn Khallikan” – Ibn Khallikan
““TABAQAT AL-SAFI’IYYAH AL-KUBRATABAQAT AL-SAFI’IYYAH AL-KUBRA” – As-Subki” – As-Subki
““TARIKH BAGHDADTARIKH BAGHDAD” – Khatib Al-Baghdadi” – Khatib Al-Baghdadi
““TABAQATTABAQAT” – Ibn Abi Ya’la” – Ibn Abi Ya’la
““TADZKIRAH AL-HUFFAZTADZKIRAH AL-HUFFAZ” – Adz-Dzahabiy” – Adz-Dzahabiy
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AND ALLAH KNOWS BEST
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TO BE CONTINUEDTO BE CONTINUED
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127
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All welcome to visit my web-blog:All welcome to visit my web-blog:
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