Fiqh Quotes

Dengan segala kehebatannya dalam dunia keilmuan, tengoklah bagaimana sikap 'tahu diri' seorang al-Ghazali. Beliau tetap menempatkan dirinya di bawah mazhab Shafii dalam soal metodologi ushul fiqh. Beliau tidak merasa lebih hebat dari Shafii. Banyak ilmuan besar Islam tetap memelihara sikap adil dan beradab dalam mengkaji dan menyebarkan ilmu kepada masyarakat.

أما علمت أن الناظر للقدر كالناظر في عيني الشمس..كلما ازداد نظرا ازداد تحيرا

The desired Islamic state might be likened to an orchard planted with olive and palm trees that will take a relatively long time to produce fruit.

Ibn Mas'ud said, "When 'Umar died nine-tenth of all knowledge vanished with him." The people were shocked and said, "How can this be when among us now are still many of the great companions?" Ibn Mas'ud replied,"I am not speaking of the knowledge of fiqh and the science of judgements, I'm speaking about the knowledge of Allah." This struggle of isolation, hunger, sleeplessness, weeping, fear and endless service to men was for this end. The journey is only for knowledge of Allah and the whole of it lies in detachment from everything that passes away. First from what is displeasing to Allah, then from one's self-illusion and desires, and then from all men and all otherness until there is only isolation and extreme nearness to Allah.

Happy will be those who take a lesson and warning from the mistakes and misfortunes of others and seek, nevertheless, to adopt the good they offer. Wisdom, wherever he finds it, it's a believer's goal, because he is more worthy of it than anyone else.

Penyakit orang-orang 'muda' yang baru menapakkan kakinya beberapa langkah di dunia ilmu keislaman adalah mereka tidak mengetahui kecuali satu pendapat dan satu sudut pandang yang mereka dapatkan dari satu orang syaikh. Mereka membatasi diri dalam satu madrasah dan tidak bersedia mendengar pendapat lainnya atau mendiskusikan pendapat-pendapat lain yang berbeda dengannya..

The lack of insight to reality, life and history as well as into God's ways, or sunan in His creation, some people will continue to seek or demand the impossible. They will imagine what does not or cannot happen, misunderstand occurrences and events, and interpret them on the basis of cherished illusions which in no way reflect God's sunan or the essence of Islamic law.

Sesungguhnya agama ini tidak akan mampu dipahami kecuali dengan jihad, karena menetapkannya secara nyata di muka bumi. Sedangkan orang-orang yang menghabiskan kehidupan mereka di tengah-tengah lembaran buku dan kertas fiqh, tidak akan mungkin dapat memahami tabiat agama ini kecuali mereka berangkat berjihad untuk membela agamanya. Karena agama ini tidak akan bisa dipahami rahasianya oleh seorang faqih yang duduk-duduk saja.

Like the pioneering Muslim scientists, Al Bukhari insisted on an empirical, organized method in the science of fiqh and hadith

disagreement based on LEGITIMATE IJTIHAD which does not create DISCORD or DISUNITY is a BLESSING for the UMMAH and an enrichment of ISLAMIC JURISPRUDENCE. Objective disagreement in itself poses no threat if it is coupled with TOLERANCE and is free of FANATICISM, ACCUSATIONS, and NARROW-MINDEDNESS.

As a legal text, the Qur’an reflects its origins in a tribal or clan-based society, particularly on issues concerning inheritance, male guardianship, the validity of a woman’s testimony in court, and polygamy. This is even more obvious in the hadith, the compilation of sayings attributed to the Prophet or documenting his actions. This combination of the Qur’an and the example of Muhammad forms the basis of sharia. The derivation of these legal rules, known as fiqh, is the responsibility of Islamic jurists and takes place on the basis of ijma (consensus). When conflicts of interpretation arise, scholars consult the Qur’an and hadith.

Rida was one of the first Muslims to advocate the establishment of a fully modernized but fully Islamic state, based on the reformed Shariah. He wanted to establish a college where students could be introduced to the study of international law, sociology, world history, the scientific study of religion, and modern science, at the same time as they studied fiqh. This would ensure that Islamic jurisprudence would develop in a truly modern context that would wed the traditions of East and West, and make the Shariah, an agrarian law code, compatible with the new type of society that the West had evolved.

Imam Ibn Taymiyya has also stated clearly that a person who does not have the tools of ijtihād, that is, has not spent the many years learning Arabic, mastering Usul-al-Fiqh and Uloom al-Hadith, encompassing the Quranic and Hadithic texts, has no right to assert an opinion and that rather, he must do taqlīd.

Imam Shatibi, amongst other jurists, has explained extensively the dangers in leaving Fiqh unregulated, saying ; ultimately, the very purpose of the Shariah - which is Takleef, (that is charging people with duties and responsibilities) would become defunct as lay people, through caprice and moral corruption, created their own desirable opinions.

فقيها و صوفيا كن ليس واحد . . . فإنى و حق الله أياك أنصح فهذا قاس لم يذق قلبة تقى . . . و هذا جهول كيف بالله يصلح

Memang hukum fiqih itu didesain bisa berubah mengikuti zaman dengan dipandu kaidah-kaidah yang biasa disebut Qowaidul Fiqh. Hal ini tentu sangat penting, apalagi pengetahuan dan penemuan saat ini semakin canggih. Twitter contohnya. Media sosial yang sering dijadikan tempat perang ini punya fenomena jual-beli follower. Mereka menyamakan follower dengan barang yang bisa diuangkan. Gue ngebayangin akan ada Ahli Fiqih yang nantinya membuat hukum zakat follower. Jadi setiap lebaran tiba, pengguna Twitter yang punya satu juta follower (setara nisab 85 gram emas) dan sudah mencapai haul-nya, maka wajib menzakatkan 2,5% follower-nya untuk para mustahiq. Mustahiq itu adalah pengguna Twitter yang hanya punya follower nggak lebih dari 100, dan memasang foto dengan pakaian lusuh sambil menadahkan tangan. Mereka juga harus pakai hashtag #FF #fakirfollower.

and by a militant rejection of all later accretions, which included medieval fiqh, mysticism and Falsafah, which most Muslims now regarded as normative. Because the Ottoman sultans did not conform to his vision of true Islam, Abd al-Wahhab declared that they were apostates and worthy of death. Instead, he tried to create an enclave of pure faith, based on his view of the first ummah of the seventh century. His aggressive techniques would be used by some fundamentalists in the twentieth century, a period of even greater change and unrest. Wahhabism is the form of Islam that is still practised today in Saudi Arabia, a puritan religion based on a strictly literal interpretation of scripture and early Islamic tradition.

For the Christian, the sacred doctrine is revealed theology; for the Jew and the Muslim, the sacred doctrine is, at least primarily, the legal interpretation of the Divine Law (talmud or fiqh). The sacred doctrine in the latter sense has, to say the least, much less in common with philosophy than the sacred doctrine in the former sense. It is ultimately for this reason that the status of philosophy was, as a matter of principle, much more precarious in Judaism and in Islam than in Christianity: in Christianity philosophy became an integral part of the officially recognized and even required training of the student of the sacred doctrine. This difference explains partly the eventual collapse of philosophic inquiry in the Islamic and in the Jewish world, a collapse which has no parallel in the Western Christian world.

You know when they get really against women? When all the scholars start studying philosophy.” The misogyny running through fiqh, said the Sheikh, was a matter not merely of scholars’ medieval mores, but of the influence of the Greek philosophers on them. Aristotle, a man who held that the subjugation of women was both “natural” and a “social necessity,” influenced key Muslim thinkers who shaped medieval fiqh, argued Akram. Before Aristotle became a core text, and before the medieval scholars enshrined their views on gender roles in Islamic law, men and women were accorded far more equal freedoms in Islam, he explained. He sketched peaks and troughs in the air, as if plotting the rise and fall of sexism through history. “God Rest Ye Merry, Gentlemen” was reaching its crescendo above us. “So why do people get obsessed with following the schools of law?” I asked. “Why not just go back to the Quran?” A wide, bright smile. “People can

The types of photographs we post need ground rules as well. For example, it is wise to make sure no personally identifying information is accidentally put into a photograph. This includes things like license plates on your cars, the names of your kids’ schools, or your home address. Permission should be sought before posting a photo of someone else. In the case of minor children, this is even more important. It is not fair to them to create a digital trail of their lives that is publicly accessible without their input.

Unfollow relentlessly. Unfollow anyone who shares updates that are toxic, that bring negativity, or are even just annoying. Your feed is a place to exercise being selfish. If an account does not positively contribute to your life, then unfollow. This goes for unfollowing discussions in addition to people. It can be tempting to go down various rabbit holes while following trending discussions, or even the news. Exercise that same level of restraint. If a discussion is not of direct benefit for you, remove yourself from it.

There is also the misconception that everything in Bukhari and Muslim must be applied according to its literal meaning. He goes on to argue that in many cases, a hadith might say one thing at a literal level, but the jurist will come to a ruling that says the complete opposite. The one who thinks that these great jurists would hear the Prophet’s saying and then throw them out of the door is truly unfortunate. Indeed, they knew, understood, and explained these hadiths; they specified why the did not apply their literal meaning.

Unfortunately, we live in an era where once a person learns a bit of the Arabic language and memorizes the translation of the Qur’an, he thinks he has the right to make his own opinions regarding the Qur’an. The Blessed Prophet s said, “Whosoever explains the Qur’an from his own opinion is wrong even if he is right.” Modernists generally ignore the opinions and exegesis of the pious predecessors [al-salaf al-salihun] issuing fatwas that are based on their own whims. In our time, the modernist desires to embody all the greatest attributes in every field. If he can write simple Arabic, articulate himself in his native language, or deliver impromptu speeches, he sees himself the teacher of Junaid and Shiblõ in Taüawwuf and also a mujtahid in fiqh (Islamic jurisprudence). He introduces new ideas in the exegesis of the Qur’an without concern for the opinions of the pious predecessors or that his opinions contradict the aúódõth of the Blessed Prophet (PBUH).He is whimsical in matters of Dõn. He states his heart’s desire no matter how much it contradicts the Qur’an and the Sunna. Despite this, no one discredits him, protests his incompetence, or shows him his deviation. If one gathers the courage to say, “This is against the teachings of the pious predecessors,” he is immediately branded a sycophant of the pious predecessors. He is condemned as ultra-orthodox, anti-intellectual, and someone not attuned to the modern world. Conversely, if a person rejects the explanations of the pious predecessors and lays out his own views on matters of Din he is looked upon as an authority [muúaqqiq] in the Din.

person competent in fiqh is a faqih – generally a term of respect, but in modern Arabic usage also a term for (in politics but also love) a person out of touch with reality, a ‘dreamer’.

Arguments amongst Muslim organisations in the West, for the most part, tend to be on the level of form of religion, a level of Islam with a small ‚i‛, as it were. Sometimes of iman, almost never does one hear serious discussions of ihsan. So the religion is imbalanced in favour of the divisive possibilities of its outward forms, because the heart unifies and the law creates, not disunity, diversity. There are thousands upon thousands upon thousands of fiqh dalils, each of which can be variously interpreted and provide scope for disagreement. But there is only one heart, and its argument, its dalil, is only ever one – it’s the argument that clamours for serenity, for dhikr, for remembrance of Allah (s.w.t.). That’s the only dalil that the heart has in religion.

Reformist–political, also called “Islamist” movements, may function as political parties in countries where there are democratic elections, or as opposition movements in countries ruled by authoritarian regimes. They may be national or international. Many of these movements call for the implementation of “shariʿa.” This is a political ideological slogan intended to rally support for the creation of a utopian, divinely governed Islamic state and society, often with the implication that a truly Islamic state would legislate regressive punishments and family regulations. What it means in practice is obscure because historically, Islamic law (fiqh) was and is variable and changeable.

Moreover, it must be understood that many of the Hadith compilations were meant to serve jurists in their endeavour to arrive at rulings. Hence, these works are divided into chapters according to matters of jurisprudence such as prayer, fasting, charity, and pilgrimage. They were never intended for the layperson to find quick rulings or conclusions on matters of law and creed.

... the Hadith compilations were meant to serve fiqh, and fiqh explains the Sunnah. Once this is understood, it solves many problems concerning these works of Hadith. One who approaches these works without prior training is like one fishing in murky water. These books were never intended to be used as such, nor for laypeople to read and reject.

To abolish the four schools would open the ood gates to the community getting ooded with dozens of opinions emerging on one single issue.

The throwing away of the four schools of law is the equivalent of throwing away of a thousand years of learning. In fact, the state of the one who leaves the four Schools is perhaps far more dangerous, as it is accepted that a person of this age is not on the same level in capability as those early scholars and nor does the fear of God and piety exist today, as testi ed to by the hadith, that would safeguard him from deviation.

And yet circumcision is an act that, according to the fiqh, is in no way compulsory. It is a sunna act, that is to say, one that is strongly recommended. The excision of girls is even less obliga­tory. It is a makruma: a pious practice, like removing a stone from the road, clearing a public drain or maintaining a collective watertap.

A Quotation of the Foreword of Sheikh Hasan ‘Abdul-Bassir ‘Arafah (General Manager of the Islamic Da‘wah, the Ministry of Awqaf of Egypt in Alexandria): For the present, there is a ferocious attack on our Islamic heritage. Modernity Thoughts and radical groups still misunderstand and impugn the Sunnah of the Prophet Muhammad ﷺ. Besides, to offend the companions of the Prophet ﷺ. The Prophet ﷺ had witnessed to them with fairness. They were like the stars in the heavens. The book’s contents are simple but not easy, written down by Eng.: Ahmad ElYamany. The author was affected by his father’s upbringing; I mean that his father educated him according to the Thought of Al-Azhar Ash-Sharif (1). His father did his best upon a pulpit of Masjid(s) for standing up for the Sunnah until his death. Now, the author does follow the example of his father. He did write down this book to explain The Study of Tradition Terminology (2) for ordinary people in simple words. Besides, he does show how the previous Imams of the ‘Ummah took care of The Study of Tradition Terminology. This book geared-towards an obstacle against those who make a ferocious attack on the Sunnah and the heritage. __________________ (1) The Thought of Al-Azhar Ash-Sharif: I do mean the Sunni Madhab. The Sunni Madhab is a term generally applied to the large sect of Muslims, which consists of: • Regarding Fiqh: who follows one of these authorised Madhabs: - Madhab of Imam Abu Hanifah (مذهب أبو حنيفة), Madhab of Imam Malik (مذهب مالك), Madhab of Imam Ash-Shafi‘i (مذهب الشافعي), or Madhab of Imam Ahmad son of Hanbal (مذهب أحمد بن حنبل). • Regarding Creed: who follows one of these authorised Theologies: - The Ash‘arism Theology (Ash‘ariyah: Arabic المدرسة الأشعرية) or The Maturidism Theology (Maturidiyah: Arabic: المدرسة الماتُريدية). • Regarding Sufism: who follows one of any authorised Orders or Schools (Tariqah: Arabic: الطريقة الصوفية) of Sufism, such: - Al-Ghazzaliyah (الغزَّالية), Al-Qadiriyah (القادرية), Ash-Shazliyah (الشاذلية), Ar-Rifa‘iyah (الرفاعية), and so on. (2) The Study of Tradition Terminology: (Arabic: علم مصطلح الحديث), pronounced in the Roman Transliteration: ‘Ilm Mustalah Al-Hadith. The word Al-Hadith or Hadith means Communication or Narration. In the Islamic context, it has come to denote the record of what the Prophet Muhammad, peace and blessings of Allah be upon him, said, did, or tacitly approved.

Canonically and theologically, circumcision has no privileged status. It is not one of the five pillars of Islam (profession of faith, prayer, alms, fasting, pilgrimage to Mecca). It is merely a sunna. The ritual surrounding it is loose, imprecise, and more spontaneous than organic. It is accompanied by no prayer. The age at which the operation is performed is not fixed in any strict way and may take place at any time between one and twelve years. The fiqh is hardly concerned with it and the Quran not at all. Furthermore there is a systematic concern on the part of Muslims to distinguish them­selves from the Jews on this matter, whereas in other cases the imitation of Jewish practices is hardly stressed in so systematic a way.

Let the engineers teach engineering or busy themselves with web development and let the Fuqaha deal with fiqh

Let the engineers teach engineering or busy themselves with web development and let the Fuqaha deal with fiqh and fatawa please

Perlu diketahui bahwa Imam Syafii ini lahir jauh sebelum Imam Bukhari, Imam Syafii lahir pada th 150 Hijriyah dan wafat pada th 204 Hijriyah, sedangkan Imam Bukhari lahir pada th 194 Hijriyah dan wafat pada 256 Hijriyah, maka sebagaimana sebagian kelompok banyak yang meremehkan Imam syafii, dan menjatuhkan fatwa fatwa Imam syafii dengan berdalilkan shahih Bukhari, maka hal ini salah besar, karena Imam Syafii sudah menjadi Imam sebelum usianya mencapai 40 tahun, maka ia telah menjadi Imam besar sebelum Imam Bukhari lahir ke dunia.

However, because the Ulama have tended to regard Islamic practice as informing Islamic theology, orthopraxy and orthodoxy are intimately bound together in Islam, meaning questions of theology, or kalam, are impossible to separate from questions of law, or fiqh.

Fiqh is man-made!" By that reasoning and applying your standards, so are logic, math, natural sciences, and virtually every single body of knowledge and its fruits. If being man made is sufficient reason to reject fiqh, it's more than sufficient reason to reject those, too. And before arguing that science is special, know that the epistemology and philosophy of science are also man-made. UPDATE. Pay particular attention to where it says the "body of knowledge." And if you want to eliminate that qualifier, read up a bit on antirealism.

Social media adds a new form of currency - attention. This is measured in likes, comments, shares, and followers.

One pitfall of social networking is the idea of hyper-connectivity.

Social media is an envy amplifier

Awareness is critical. If we can’t naturally find the moments to remember Allah, we have to engineer them