[slideshare]fiqh course#3-maqasid shariah(2011)
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“INTRODUCTION TO THE STUDY OF FIQH ” Intermediate Level Islamic course in English for Adults conducted by Ustaz Zhulkeflee Hj Ismail LESSON # 3 – WHAT IS SHARI-’AH ? ITS SOURCES, AIMS AND PURPOSETRANSCRIPT
““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
IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL.
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LESSON # 3 – LESSON # 3 –
WHAT IS SHARI-’AH ? WHAT IS SHARI-’AH ? ITS SOURCES, AIMS AND PURPOSE ITS SOURCES, AIMS AND PURPOSE
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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Then We put thee on the (right) Way of Religion: Then We put thee on the (right) Way of Religion:
so follow thou that (Way), and follow not the so follow thou that (Way), and follow not the
desires of those who know not.―” desires of those who know not.―”
((Qur’an: Ja-thiyah: 45: 18Qur’an: Ja-thiyah: 45: 18))
AAS-SHARI-’AHS-SHARI-’AH : :
The Revealed Law, or Canonical Law The Revealed Law, or Canonical Law
of Islam.of Islam.
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- Path to be followed,Path to be followed,
- Source of water, drinking place, - Source of water, drinking place,
approach to a watering hole,approach to a watering hole,
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- sail, sail,
- tent,tent,
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- lawfulness, legality, legitimacylawfulness, legality, legitimacy
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- From these meanings of the root word, we can From these meanings of the root word, we can
understand that for Muslims, understand that for Muslims, SHARI-’AHSHARI-’AH is the path is the path
to be followed, not only leading to Allah, the Most to be followed, not only leading to Allah, the Most
High, but the path believed by Muslims to be the High, but the path believed by Muslims to be the
path shown by Allah, the Creator Himself through path shown by Allah, the Creator Himself through
the Messenger Muhammad s.a.a.w. , the Divinely the Messenger Muhammad s.a.a.w. , the Divinely
approved path, a total way of living leading approved path, a total way of living leading
ultimately to the Eternal Life.ultimately to the Eternal Life.
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- From these meanings of the root word, we can From these meanings of the root word, we can
understand that for Muslims, understand that for Muslims, SHARI-’AHSHARI-’AH is the path is the path
to be followed, not only leading to Allah, the Most to be followed, not only leading to Allah, the Most
High, but the path believed by Muslims to be the High, but the path believed by Muslims to be the
path shown by Allah, the Creator Himself through path shown by Allah, the Creator Himself through
the Messenger Muhammad s.a.a.w. , the Divinely the Messenger Muhammad s.a.a.w. , the Divinely
approved path, a total way of living leading approved path, a total way of living leading
ultimately to the Eternal Life.ultimately to the Eternal Life.
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““Guide us upon the straight way. The way of those on whom Guide us upon the straight way. The way of those on whom
Thou hast bestowed Thy Grace, Those whose (portion) Thou hast bestowed Thy Grace, Those whose (portion)
is not wrath and who go not astray.” is not wrath and who go not astray.”
((Qur’an: al-Fatihah: 1: 6-7Qur’an: al-Fatihah: 1: 6-7) )
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O ye who believe! put not yourselves forward before O ye who believe! put not yourselves forward before
Allah and His Messenger: but (be conscious of and) fear Allah and His Messenger: but (be conscious of and) fear
Allah: for Allah is He who hears and knows all things. Allah: for Allah is He who hears and knows all things.
((Qur’an: Hujurat: 49: 1Qur’an: Hujurat: 49: 1))
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“It is not fitting for a Believer, man or woman,
when a matter has been decided by Allah and His
Messenger, to have any option about their
decision: if anyone disobeys Allah and His
Messenger he is indeed on a clearly wrong Path.”
(Qur’an: Ahzab: 33: 36)
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“ “And We sent down the Book to thee (O Muhammad) And We sent down the Book to thee (O Muhammad)
for the express purpose that thou shouldst make for the express purpose that thou shouldst make
clear to them those things in which they differ, and clear to them those things in which they differ, and
that it should be a guide and a mercy to those who that it should be a guide and a mercy to those who
believe.”believe.”
((Qur’an: An-Nahlu: 16: 64Qur’an: An-Nahlu: 16: 64))
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“Alif Lam Ra. A Book which We have revealed unto
thee (O Muhammad) in order that thou mightest
lead mankind out of the depths of darkness into
light― by the leave of their Lord― to the Way of
(Him) Exalted in Power, Worthy of all Praise!”
(Qur’an: Ibrahim: 14: 1)
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““And this (He commands): Judge thou between them And this (He commands): Judge thou between them
by what Allah hath revealed and follow not their by what Allah hath revealed and follow not their
vain desires, but beware of them lest they beguile vain desires, but beware of them lest they beguile
thee from any of that (teaching) which Allah hath thee from any of that (teaching) which Allah hath
sent down to thee. And if they turn away, be assured sent down to thee. And if they turn away, be assured
that for some of their crimes it is Allah's purpose to that for some of their crimes it is Allah's purpose to
punish them. And truly most men are rebellious.”punish them. And truly most men are rebellious.”
((Qur’an: Maa-idah: 5: 49Qur’an: Maa-idah: 5: 49))
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“ “O Messenger! proclaim the (Message) which hath O Messenger! proclaim the (Message) which hath
been sent to thee from thy Lord. If thou didst not been sent to thee from thy Lord. If thou didst not
thou wouldst not have fulfilled and proclaimed His thou wouldst not have fulfilled and proclaimed His
Mission: and Allah will defend thee from men Mission: and Allah will defend thee from men
(who mean mischief). For Allah guides not those (who mean mischief). For Allah guides not those
who reject Faith.” who reject Faith.”
((Qur’an: Maa-idah: 5: 67Qur’an: Maa-idah: 5: 67))
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“ “O ye who believe! Obey Allah and obey the O ye who believe! Obey Allah and obey the
Messenger and (Messenger and (ULIL-’AMRI MINKUMULIL-’AMRI MINKUM) those ) those
charged with authority among you. If ye differ in charged with authority among you. If ye differ in
anything among yourselves, refer it to Allah and anything among yourselves, refer it to Allah and
His Messenger if ye do believe in Allah and the His Messenger if ye 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”))
Prophet Muhammad s.a.w. said:Prophet Muhammad s.a.w. said:
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“ “(Honour) My successors, may Allah s.w.t. be Merciful towards (Honour) My successors, may Allah s.w.t. be Merciful towards
them!.” He was asked: “Who are your successors O Messenger of them!.” He was asked: “Who are your successors O Messenger of
Allah?” And he said: “They are those who revive my Allah?” And he said: “They are those who revive my SunnahSunnah and and
teaches them to the servants of Allah.”teaches them to the servants of Allah.”
((Hadith of the Prophet s.a.wHadith of the Prophet s.a.w.).)
Prophet Muhammad s.a.w. said:Prophet Muhammad s.a.w. said:
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From Allah SWT and His Messenger Muhammad s.a.a.w. are From Allah SWT and His Messenger Muhammad s.a.a.w. are
the the SHARI’AHSHARI’AH is to be derived - the primary sources. is to be derived - the primary sources.
Thus the legacy for this is contained within two important Thus the legacy for this is contained within two important
corpuses – the corpuses – the QUR’ANQUR’AN and and AS-SUNNAHAS-SUNNAH – which have always – which have always
been unanimously acknowledged by every Muslims since the been unanimously acknowledged by every Muslims since the
Prophetic era, meticulously collected, checked for its Prophetic era, meticulously collected, checked for its
authenticity, applied in practice which thus expanded the authenticity, applied in practice which thus expanded the
wisdom of the wisdom of the UMMAHUMMAH with juristic precedence, and with juristic precedence, and
faithfully preserved until today.faithfully preserved until today.
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Yet, extracting the rulings and guidance from these require Yet, extracting the rulings and guidance from these require
one who is competent, possessing adequate knowledge and one who is competent, possessing adequate knowledge and
proficiency in the Arabic language (classical); the relevant proficiency in the Arabic language (classical); the relevant
sciences of the sciences of the QUR’ANQUR’AN; the sciences of ; the sciences of AHADITHAHADITH; the ; the
principles of Jurisprudence (principles of Jurisprudence (USUL AL-FIQHUSUL AL-FIQH), etc. ), etc.
For those not competent, they have to rely upon those For those not competent, they have to rely upon those
specialised and qualified to do, what is technically referred specialised and qualified to do, what is technically referred
to as, to as, ISTINBATISTINBAT (the ability to extract and codify rulings from (the ability to extract and codify rulings from
these primary sources).these primary sources).
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These scholars are called “These scholars are called “MUJTAHIDUNMUJTAHIDUN” – from the verb ” – from the verb
(word) (word) IJTIHADIJTIHAD – “ – “exertionexertion” of a scholar in extracting a ruling ” of a scholar in extracting a ruling
from the primary sources.from the primary sources.
The significance is that such rulings are called “The significance is that such rulings are called “FIQHFIQH” – which ” – which
mean “mean “understanding of understanding of ” – and not the “” – and not the “SHARI’AHSHARI’AH “ itself . “ itself .
The use of the term by the early The use of the term by the early MUJTAHIDUNMUJTAHIDUN refers to their refers to their
understanding of the understanding of the DEENDEEN, which are generally categorised , which are generally categorised
into into USUL IYYAH -I’TIQODIYAH USUL IYYAH -I’TIQODIYAH (Principles-Belief), (Principles-Belief), FURU’IYAH- FURU’IYAH-
‘AMALIYAH ‘AMALIYAH (Branch – Practices).(Branch – Practices).
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As regards rules derived by the scholarly “exertion”As regards rules derived by the scholarly “exertion” IJTIHAD IJTIHAD, ,
we affixed the name of the scholar’s who made them. Thus we affixed the name of the scholar’s who made them. Thus
we say “we say “FIQH AS-SHAFI-’IEFIQH AS-SHAFI-’IE” or “” or “FIQH AL-HANAFIFIQH AL-HANAFI” etc. ” etc.
meaning meaning “(the “(the SHARI’AHSHARI’AH rulings from the) understanding of rulings from the) understanding of
Imam As-Shafi-’ie or of Imam Abu HanifaImam As-Shafi-’ie or of Imam Abu Hanifa” respectively. ” respectively.
This fact is important to be appreciated by followers of This fact is important to be appreciated by followers of
whichever whichever MADZHAB MADZHAB today, to avert ignorant fanatics today, to avert ignorant fanatics
amongst them claiming exclusivity, that theirs is the only right amongst them claiming exclusivity, that theirs is the only right
interpretation, while those who differ from them are deviant.interpretation, while those who differ from them are deviant.
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Also, what this means is that these rulings are a particular Also, what this means is that these rulings are a particular
scholar’s best understanding of the scholar’s best understanding of the SHARI’AHSHARI’AH to a given to a given
matter, which imply that matter, which imply that SHARI’AHSHARI’AH itself remaining open to itself remaining open to
other possible interpretations, by other qualifiedother possible interpretations, by other qualified MUJTAHID , MUJTAHID ,
as in other time and or in other circumstances.as in other time and or in other circumstances.
Also to note, there are already enough principles and rulings Also to note, there are already enough principles and rulings
unanimously and universally upheld by Islamic scholars in unanimously and universally upheld by Islamic scholars in
Qur’anQur’an and and AhadithAhadith, clear and unequivocal, preserved and , clear and unequivocal, preserved and
continually referred to, in these primary sources and cannot continually referred to, in these primary sources and cannot
be reinterpreted by be reinterpreted by IJTIHADIJTIHAD. This agreement is termed . This agreement is termed IJMA’IJMA’..All Rights Reserved © Zhulkeflee Hj Ismail (2011))
But this is not a totally rigid legal system for there are also But this is not a totally rigid legal system for there are also
inherent flexibility too within the inherent flexibility too within the SHARI’AHSHARI’AH , especially , especially
regarding its implementations with many provisos and regarding its implementations with many provisos and
guidelines – ensuring it remains relevant and dynamic.guidelines – ensuring it remains relevant and dynamic.
Ample and adequate areas are left open for scholars to seek Ample and adequate areas are left open for scholars to seek
out a specific rulings, or for rules of exceptions to be invoked out a specific rulings, or for rules of exceptions to be invoked
due to new and extenuating circumstances etc. – by applying due to new and extenuating circumstances etc. – by applying
well-established and universally accepted general principles . well-established and universally accepted general principles .
These usually pertains to secondary matters or involving These usually pertains to secondary matters or involving
matters of specifics and details.matters of specifics and details.All Rights Reserved © Zhulkeflee Hj Ismail (2011))
Here is where Here is where IKHTILAHIKHTILAH (differences) usually occur, which is (differences) usually occur, which is
to be expected and tolerated as long is it is from a valid to be expected and tolerated as long is it is from a valid
interpretation. What Islamic scholars are vigilant of is when interpretation. What Islamic scholars are vigilant of is when
an interpretation is a deviancy or an obvious error (opposed an interpretation is a deviancy or an obvious error (opposed
to unanimously accepted established principles ) – which are to unanimously accepted established principles ) – which are
to be corrected.to be corrected.
An Islamic scholars role is not merely to pronounce a ruling, An Islamic scholars role is not merely to pronounce a ruling,
but to guide the community upon the right guidance which but to guide the community upon the right guidance which
SHARI’AH SHARI’AH was meant for. was meant for.
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And the purpose of And the purpose of AD-DEEN AL-ISLAMAD-DEEN AL-ISLAM especially the especially the
SHARI’AHSHARI’AH established by our Prophet s.a.a.w. which has been established by our Prophet s.a.a.w. which has been
perfected (“perfected (“KAAMILKAAMIL”) – therefore needing no more revision, ”) – therefore needing no more revision,
is to bring solution not problems; it relieves mankind of is to bring solution not problems; it relieves mankind of
hardship not accentuating nor condoning them; seeking to hardship not accentuating nor condoning them; seeking to
uphold Justice as well as spreading Mercy ; it is neither too uphold Justice as well as spreading Mercy ; it is neither too
rigid nor too relaxed; firm upon principles yet not stifling but rigid nor too relaxed; firm upon principles yet not stifling but
tolerant; etc. in other words – tolerant; etc. in other words – “just, balanced, the middle “just, balanced, the middle
path, equilibrium etc. –”path, equilibrium etc. –” from the Qur’anic term from the Qur’anic term
““WASOTIYYAHWASOTIYYAH”.”.All Rights Reserved © Zhulkeflee Hj Ismail (2011))
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““This day have those who reject Faith given up all This day have those who reject Faith given up all
hope of your religion: yet fear them not but fear Me. hope of your religion: yet fear them not but fear Me.
This day have I perfected your religion for you, This day have I perfected your religion for you,
completed my favour upon you, and have chosen for completed my favour upon you, and have chosen for
you ‘AI-slam’ as your religion.”you ‘AI-slam’ as your religion.”
((Qur’an: al-Maa-idah: 5: 3Qur’an: al-Maa-idah: 5: 3))
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““And thus have We willed you to be a community And thus have We willed you to be a community
of the middle way ( of the middle way (ummatan wasotanummatan wasotan) [i.e. ) [i.e.
justly balanced], so that [with your lives] you justly balanced], so that [with your lives] you
might bear witness to the truth before all might bear witness to the truth before all
mankind (mankind (shuhadaa-a ‘alan-naasshuhadaa-a ‘alan-naas) , and the ) , and the
Messenger as a witness over you.“Messenger as a witness over you.“
((Qur’an: al- Baqarah: 2:143Qur’an: al- Baqarah: 2:143))
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The primary concern of the Shari’ah can be summed up,
generally as :
“(towards ensuring a better life by)
providing “maslahat ” (benefits)
and the removal of “mafsadah ” (harm) for mankind.”
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Thus the Shari’ah laws are there to firstly preserve the
basic rights :
Dharuriyyah: “the essential rights of mankind.”
This can be said to be Islam’s stipulations of basic human
rights - which the purpose of any legislative philosophy
should uphold. Yet, because Shari’ah is based on Divinely
revealed principles , clearly established and documented,
it cannot be repealed anymore, like the man made
legislative system.All Rights Reserved © Zhulkeflee Hj Ismail (2011))
The five important essentials (human rights) which it The five important essentials (human rights) which it
seeks to preserve are: seeks to preserve are:
1.1. right of religion, right of religion,
2.2. right to life, right to life,
3.3. right to proper use of the intellect, right to proper use of the intellect,
4.4. right to ownership of property, right to ownership of property,
5.5. right of progeny (including preservation of honour right of progeny (including preservation of honour
and dignity).and dignity).
DharuriyyahDharuriyyah: the essential rights of mankind.: the essential rights of mankind.
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Not only does the Shari’ah laws are there to preserve
these basic rights, it goes even beyond mere essentials
but includes catering to related human needs (Haa-jiat) :
Haa-jiat : “the needs of mankind.”
The needs are those requirements attached to the
essential rights as mentioned above. Thus, it provides a
wide and dynamic scope for jurists to extend and include
considerations for changing circumstances of human life.
Haa-jiatHaa-jiat: the needs of mankind.: the needs of mankind.
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Not merely the essential and needs, the Shari’ah even
strive towards the ultimate betterment, termed:
Tahsiniyyat : the perfection of mankind’s well-being.
TaTahhsiniyyatsiniyyat: the perfection in well-being.: the perfection in well-being.
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The perfection of man’s life are those which society is
enjoined by Islam to aspire to, which can be summed up
into two broad categories:
MAKARIM AL-AKHLAQ
MAHAASIN AL-’AADAH
As the aim in legislation is to ensure well-being of
society, Islam’s fundamental focus is also towards the
actualizing the goodness in man through, ‘reform’ or
‘rehabilitation’ of its citizen towards noble ethical
virtues, without which the ‘goodness’ of any law would
be worthless - as it can never be manifested in society.
MAKARIM AL-AKHLAQMAKARIM AL-AKHLAQ: : ““the nobility of character of citizens”the nobility of character of citizens”
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Thus, the educative (element) of the Prophet’s
implementation of Shari’ah upon the citizens must
never be overlooked, lest it become dry legalism -
enforcement lacking compassion and autocratic –
which is opposed to how the Prophet Muhammad
s.a.a.w. had taught and had successfully established
(SUNNAH) to the first generation amongst our pious
predecessors . Allah SWT recorded praises regarding his
examplary approach:
MAKARIM AL-AKHLAQMAKARIM AL-AKHLAQ: : ““the nobility of character of citizens”the nobility of character of citizens”
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MAKARIM AL-AKHLAQMAKARIM AL-AKHLAQ: : ““the nobility of character of citizens”the nobility of character of citizens”
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MAKARIM AL-AKHLAQMAKARIM AL-AKHLAQ: : ““the nobility of character of citizens”the nobility of character of citizens”
All Rights Reserved © Zhulkeflee Hj Ismail (2011))
““It is part of the Mercy of Allah that thou dost deal It is part of the Mercy of Allah that thou dost deal
gently with them. Wert thou severe or harsh-hearted gently with them. Wert thou severe or harsh-hearted
they would have broken away from about thee; so pass they would have broken away from about thee; so pass
over (their faults), and ask for (Allah's) forgiveness for over (their faults), and ask for (Allah's) forgiveness for
them; and consult them in affairs (of moment). Then them; and consult them in affairs (of moment). Then
when thou hast taken a decision, put thy trust in Allah. when thou hast taken a decision, put thy trust in Allah.
For Allah loves those who put their trust (in Him).” For Allah loves those who put their trust (in Him).”
((Qur’an: Aali ‘Imran: 3:159Qur’an: Aali ‘Imran: 3:159))
“ “Ye are the best of peoples, evolved for mankind, enjoining Ye are the best of peoples, evolved for mankind, enjoining
what is right, forbidding what is wrong, and believing in what is right, forbidding what is wrong, and believing in
Allah.”Allah.”
((Qur’an: Aali ‘Imran: 3: 110Qur’an: Aali ‘Imran: 3: 110))
MAKARIM AL-AKHLAQMAKARIM AL-AKHLAQ: : ““the nobility of character of citizens”the nobility of character of citizens”
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''Verily, in the Messenger of Allah (Muhammad) you have a good
example for everyone who looks forward (with hopes and awes)
to Allah and the Last Day, and remembers Allah unceasingly''.
(Qur'an: Al Ahzab 33:21)
MAKARIM AL-AKHLAQMAKARIM AL-AKHLAQ: : ““the nobility of character of citizens”the nobility of character of citizens”
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“And thou (Muhammad) standest on an exalted
standard of character.”
(Qur’an: al-Qalam: 68:4)
MAKARIM AL-AKHLAQMAKARIM AL-AKHLAQ: : ““the nobility of character of citizens”the nobility of character of citizens”
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“ “Verily I have not been raised (as a Prophet) except
to perfect the noble nature (akhlaq) of mankind''.
MAKARIM AL-AKHLAQMAKARIM AL-AKHLAQ: : ““the nobility of character of citizens”the nobility of character of citizens”
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Prophet Muhammad s.a.w. said:Prophet Muhammad s.a.w. said:
As to these (perfecting life-style and customs by making
available all that which benefits society) – the Shari’ah
must aim to affect positively to the customs and life-style
in others based upon universal moral value inherent in all
religion or humane , so that life can be an expression of
praising and glorification of God.
MAHASIN-AL-’AADAHMAHASIN-AL-’AADAH: : ““perfecting customs or life-style”perfecting customs or life-style”
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The right or freedom to choose religion being upheld,
does not prevent positive interaction amongst various
people of different race or religion to be done. Islamic
Da’wah (call, invitation or propagation) is most
effectively done , by providing a practical examples. Even
if others do not accept to embrace Islam, it wish to share
the universal human morality inherent in people so that
life becomes better if not the best.
MAHASIN-AL-’AADAHMAHASIN-AL-’AADAH: : ““perfecting customs or life-style”perfecting customs or life-style”
All Rights Reserved © Zhulkeflee Hj Ismail (2011))
MAHASIN-AL-’AADAHMAHASIN-AL-’AADAH: : ““perfecting customs or life-style”perfecting customs or life-style”
All Rights Reserved © Zhulkeflee Hj Ismail (2011))
““There is no compulsion in religion. Verily, the Right There is no compulsion in religion. Verily, the Right
Path has become distinct from the wrong path.”Path has become distinct from the wrong path.”
((Qur’an: Baqarah: 2: 256Qur’an: Baqarah: 2: 256) )
MAHASIN-AL-’AADAHMAHASIN-AL-’AADAH: : ““perfecting customs or life-style”perfecting customs or life-style”
All Rights Reserved © Zhulkeflee Hj Ismail (2011))
MAHASIN-AL-’AADAHMAHASIN-AL-’AADAH: : ““perfecting customs or life-style”perfecting customs or life-style”
All Rights Reserved © Zhulkeflee Hj Ismail (2011))
““Allah commands justice, the doing of good, and the giving Allah commands justice, the doing of good, and the giving
to kith and kin (their dues), and He forbids all shameful to kith and kin (their dues), and He forbids all shameful
deeds, and injustice and rebellion: He instructs you, that ye deeds, and injustice and rebellion: He instructs you, that ye
may receive admonition.”may receive admonition.”
((Qur’an: Nahlu: 16: 90Qur’an: Nahlu: 16: 90))
MAHASIN-AL-’AADAHMAHASIN-AL-’AADAH: : ““perfecting customs or life-style”perfecting customs or life-style”
All Rights Reserved © Zhulkeflee Hj Ismail (2011))
MAHASIN-AL-’AADAHMAHASIN-AL-’AADAH: : ““perfecting customs or life-style”perfecting customs or life-style”
All Rights Reserved © Zhulkeflee Hj Ismail (2011))
““So set thou thy face steadily and truly to the faith: So set thou thy face steadily and truly to the faith:
(establish) Allah's handiwork according to the pattern on (establish) Allah's handiwork according to the pattern on
which He has made mankind: no change (let there be) in the which He has made mankind: no change (let there be) in the
work (wrought) by Allah: that is the standard Religion: but work (wrought) by Allah: that is the standard Religion: but
most among mankind understand not.” most among mankind understand not.”
((Qur’an: Rum: 30: 30Qur’an: Rum: 30: 30))
MAHASIN-AL-’AADAHMAHASIN-AL-’AADAH: : ““perfecting customs or life-style”perfecting customs or life-style”
All Rights Reserved © Zhulkeflee Hj Ismail (2011))
MAHASIN-AL-’AADAHMAHASIN-AL-’AADAH: : ““perfecting customs or life-style”perfecting customs or life-style”
All Rights Reserved © Zhulkeflee Hj Ismail (2011))
““And thus have We willed you to be a community of the And thus have We willed you to be a community of the
middle way (middle way (ummatan wasotanummatan wasotan) [i.e. justly balanced], so ) [i.e. justly balanced], so
that [with your lives] you might bear witness to the truth that [with your lives] you might bear witness to the truth
before all mankind (before all mankind (shuhadaa-a ‘alan-naasshuhadaa-a ‘alan-naas) , and the ) , and the
Messenger as a witness over you.“Messenger as a witness over you.“
((Qur’an: al- Baqarah: 2:143Qur’an: al- Baqarah: 2:143))
MAHASIN-AL-’AADAHMAHASIN-AL-’AADAH: : ““perfecting customs or life-style”perfecting customs or life-style”
All Rights Reserved © Zhulkeflee Hj Ismail (2011))
MAHASIN-AL-’AADAHMAHASIN-AL-’AADAH: : ““perfecting customs or life-style”perfecting customs or life-style”
All Rights Reserved © Zhulkeflee Hj Ismail (2011))
““Ye are the best of peoples, evolved for mankind, enjoining what Ye are the best of peoples, evolved for mankind, enjoining what
is right, forbidding what is wrong, and believing in Allah. is right, forbidding what is wrong, and believing in Allah.
If only the People of the Book had faith it were best for them; If only the People of the Book had faith it were best for them;
among them are some who have faith, but most of them are among them are some who have faith, but most of them are
perverted transgressors. “perverted transgressors. “
((Qur’an: Aali ’Imran: 3: 110Qur’an: Aali ’Imran: 3: 110) )
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