Name: An Introduction to Islamic Fiqh July 27, 2007 — Maulana Wahiduddin Khan
Uploaded: 2007-01-01
Duration: 59 min 27 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “An Introduction to Islamic Fiqh July 27, 2007”, a lecture by Maulana Wahiduddin Khan, with timestamps.

0:09 Rabbi ishrah li sadri wa yassir li amri wahlul uqdatan min lisani yafqahu qawli. رب اشرح لی صدری ویسر لی امری واحل العقدۃ من لسانی یفقہ قولی.

0:22 The topic for this day is The topic for this day is

0:29 an introduction to Islamic faqh. An introduction to Islamic faqh. an introduction to Islamic faqh. An introduction to Islamic faqh.

0:43 You know, faqh is the third most important discipline in Islam You know, faqh is the third most important discipline in Islam

0:55 . First is the Qur'an, second is the Hadith, and third is the faqh. . First is the Qur'an, second is the Hadith, and third is the faqh.

1:03 Qur'an gives us the ideology. Qur'an gives us the basic ideology of Islam. Qur'an gives us the ideology. Qur'an gives us the basic ideology of Islam.

1:16 The basic principles of Islam. The basic principles of Islam.

1:20 Then Hadith gives us an authentic commentary of the Qur'an. I think that Hadith is an authentic commentary of Islam. Then Hadith gives us an authentic commentary of the Qur'an. I think that Hadith is an authentic commentary of Islam.

1:34 All the Hadith is commentary, but not in a All the Hadith is commentary, but not in a

1:44 popular sense. You know, there are many commentaries of the Qur'an. popular sense. You know, there are many commentaries of the Qur'an.

1:54 There are a special pattern of these commentaries from A to Z, There are a special pattern of these commentaries from A to Z,

2:03 but this pattern is not followed in the Hadith. But according to my study, all the Hadith are commentary and interpretation of the Qur'an. but this pattern is not followed in the Hadith. But according to my study, all the Hadith are commentary and interpretation of the Qur'an.

2:21 Sometime directly and sometime indirectly. Sometime directly and sometime indirectly.

2:27 S S

2:28 ometime the Prophet refers to a particular verse of the Qur'an and then gives its meaning, its interpretation. ometime the Prophet refers to a particular verse of the Qur'an and then gives its meaning, its interpretation.

2:43 This is direct interpretation. And sometime the Prophet This is direct interpretation. And sometime the Prophet

2:55 gives something. The Prophet says something not as a commentary, but it is also a commentary in an indirect way. gives something. The Prophet says something not as a commentary, but it is also a commentary in an indirect way.

3:07 For example, in the Qur'an you read that alcohol is a sin. For example, in the Qur'an you read that alcohol is a sin.

3:23 So you read in the Qur'an that So you read in the Qur'an that

3:28 alcohol—taking alcohol—is a sin for true believers. alcohol—taking alcohol—is a sin for true believers.

3:37 But in Qur'an But in Qur'an

3:42 there is not—there are not all kinds of details. You find this detail—you find these details in the Hadith there is not—there are not all kinds of details. You find this detail—you find these details in the Hadith

3:54 . For example, without referring to the Qur'an, the Prophet of Islam has said, "Ma askara kaseerahu fa qaleelahu haram." In this Hadith there is no reference to any verse of the Qur'an, . For example, without referring to the Qur'an, the Prophet of Islam has said, "Ma askara kaseerahu fa qaleelahu haram." In this Hadith there is no reference to any verse of the Qur'an,

4:18 but it is an interpretation of the Qur'an. It is commentary of the Qur'an. This Hadith means but it is an interpretation of the Qur'an. It is commentary of the Qur'an. This Hadith means

4:31 when when

4:36 a large quantity of something leads to intoxication, then its small quantity is also unlawful in a large quantity of something leads to intoxication, then its small quantity is also unlawful in

4:54 Islam. This is Islam. This is

4:59 an interpretation of the Qur'anic verse, although there is no reference. So according to my study, an interpretation of the Qur'anic verse, although there is no reference. So according to my study,

5:10 Qur'an is a complete ideology. All kinds of fundamentals, all kinds of principles are given in the Qur'an, Qur'an is a complete ideology. All kinds of fundamentals, all kinds of principles are given in the Qur'an,

5:24 but details are not there. Every principle requires some detail, some practical detail. but details are not there. Every principle requires some detail, some practical detail.

5:38 So Hadith is—Hadith means the sayings of the Prophet of Islam. So Hadith is a commentary, an interpretation, So Hadith is—Hadith means the sayings of the Prophet of Islam. So Hadith is a commentary, an interpretation,

5:53 a detailed description of the Qur'anic principles. a detailed description of the Qur'anic principles.

6:01 So in Islam there are three most important disciplines. First is the Qur'an, that is the Word of God So in Islam there are three most important disciplines. First is the Qur'an, that is the Word of God

6:15 . Then Hadith, that is the Word of the Prophet. Then faqh. Faqh is—faqh is an inferential knowledge. . Then Hadith, that is the Word of the Prophet. Then faqh. Faqh is—faqh is an inferential knowledge.

6:34 Our scholars studied Qur'an and Hadith, then they Our scholars studied Qur'an and Hadith, then they

6:44 formulated some detailed principles by inference, by the way of inference. formulated some detailed principles by inference, by the way of inference.

6:51 It is this discipline that is called faqh. Now the literal meaning of faqh is understanding. It is this discipline that is called faqh. Now the literal meaning of faqh is understanding.

7:02 In the Qur'an and the Hadith you find this word, but not in the present—not as a present term. In the Qur'an and the Hadith you find this word, but not in the present—not as a present term.

7:16 In the Qur'an and in the Hadith faqh is used in its literary sense, literary sense. In the Qur'an and in the Hadith faqh is used in its literary sense, literary sense.

7:28 But in the Abbasid period faqh became a term, term. But in the Abbasid period faqh became a term, term.

7:39 And in this period faqh became a term And in this period faqh became a term

7:50 that is the knowledge of Islamic jurisprudence that is the knowledge of Islamic jurisprudence

7:59 . So now faqh means Islamic jurisprudence. In other words, Sharia. Faqh and Sharia are both one and the same. . So now faqh means Islamic jurisprudence. In other words, Sharia. Faqh and Sharia are both one and the same.

8:15 Sharia is—Sharia is what is derived from the Qur'an and Hadith directly, Sharia is—Sharia is what is derived from the Qur'an and Hadith directly,

8:24 and faqh is and faqh is

8:28 those kinds of—those kinds of inferential knowledge which was—which was compiled by the scholars of the later period. those kinds of—those kinds of inferential knowledge which was—which was compiled by the scholars of the later period.

8:47 Now Now

8:51 faqh is very important, but faqh is not a sacred. faqh is very important, but faqh is not a sacred.

9:00 Qur'an is sacred, Hadith is sacred, but faqh is not a sacred discipline. So you have to understand this difference Qur'an is sacred, Hadith is sacred, but faqh is not a sacred discipline. So you have to understand this difference

9:13 . Although Qur'an and Hadith and faqh, all these three are important disciplines in Islam, but there is a difference. . Although Qur'an and Hadith and faqh, all these three are important disciplines in Islam, but there is a difference.

9:26 Qur'an is a sacred discipline, Hadith is a sacred discipline, but faqh is not. Qur'an is a sacred discipline, Hadith is a sacred discipline, but faqh is not.

9:35 We can—we can reconsider those things that were formulated by our scholars in the later period We can—we can reconsider those things that were formulated by our scholars in the later period

9:51 . So although faqh is an important discipline, and without faqh the system of Islam cannot be completed, . So although faqh is an important discipline, and without faqh the system of Islam cannot be completed,

10:07 but you must keep in mind this point that faqh is not a sacred discipline. but you must keep in mind this point that faqh is not a sacred discipline.

10:24 Now there is a question. Why are there four faqhi schools? Now there is a question. Why are there four faqhi schools?

10:33 Although there were some other faqhi schools, but now Muslims believe in four schools. Although there were some other faqhi schools, but now Muslims believe in four schools.

10:44 And if you add Shia sect, then there are five schools: Faqh Hanafi, Faqh Ashrafi, Faqh Balqi, Faqh Hanbali, and according to Shia people, Faqh Jafari. And if you add Shia sect, then there are five schools: Faqh Hanafi, Faqh Ashrafi, Faqh Balqi, Faqh Hanbali, and according to Shia people, Faqh Jafari.

11:04 So among Sunni Muslims there are four faqhi schools, four schools of faqhs that is called Hanafi faqh, Shafi'i faqh, So among Sunni Muslims there are four faqhi schools, four schools of faqhs that is called Hanafi faqh, Shafi'i faqh,

11:21 Hanbali faqh, and Maliki faqh. So there is a question. Why was Islam divided into four faqh Hanbali faqh, and Maliki faqh. So there is a question. Why was Islam divided into four faqh

11:33 s? Islam was a religion. Islam was based on the oneness of God. Islam was based on the prophethood of Muhammad (SAW). s? Islam was a religion. Islam was based on the oneness of God. Islam was based on the prophethood of Muhammad (صلى الله عليه وسلم).

11:48 Then why it happened that now we find four faqhs? Then why it happened that now we find four faqhs?

11:56 So it is a question that why faqh was divided into four faqhs? Why not only one? So it is a question that why faqh was divided into four faqhs? Why not only one?

12:06 I would like to give some detail to understand this phenomenon. I would like to give some detail to understand this phenomenon.

12:15 You know, Hadith literature was every time in Muslim society, but it was mostly in the memory of the people. You know, Hadith literature was every time in Muslim society, but it was mostly in the memory of the people.

12:30 Some Hadith were written, were kept—some Hadith were kept in written form, but the majority of Hadith were in the memory of the people. Some Hadith were written, were kept—some Hadith were kept in written form, but the majority of Hadith were in the memory of the people.

12:46 Although all the Hadith were present, but mostly in the memory. Every day they were—they were talking about Hadith. Although all the Hadith were present, but mostly in the memory. Every day they were—they were talking about Hadith.

13:04 There were discussions about Hadith. There was exchange on Hadith There were discussions about Hadith. There was exchange on Hadith

13:14 . So every day Hadith was in the discussions every day. . So every day Hadith was in the discussions every day.

13:25 The greatest discipline was at that time Hadith. The greatest discipline was at that time Hadith.

13:35 So every day Hadith was under discussion, So every day Hadith was under discussion,

13:41 but it happened in the Abbasid period that Hadith was compiled in the book form. but it happened in the Abbasid period that Hadith was compiled in the book form.

13:56 Now we find Hadith in the book form. Now we find Hadith in the book form.

14:00 There are about two dozens of Hadith books. Among those, six are called Sihayat Sittah. There are about two dozens of Hadith books. Among those, six are called Sihayat Sittah.

14:14 So all these Hadith are now kept in book forms, but this was not at that time. So all these Hadith are now kept in book forms, but this was not at that time.

14:25 So during the So during the

14:30 Abbasid Caliphate, Islamic scholars wanted to compile all these Hadith, and they compiled these Hadith in several books like Sahih al-Bukhari, Abbasid Caliphate, Islamic scholars wanted to compile all these Hadith, and they compiled these Hadith in several books like Sahih al-Bukhari,

14:49 Sahih Muslim, and other books like Ibn Majah, and Nasa'i, and Muwattah, and Musnad Ahmad. Sahih Muslim, and other books like Ibn Majah, and Nasa'i, and Muwattah, and Musnad Ahmad.

15:04 So during the Abbasid period, all the Hadith So during the Abbasid period, all the Hadith

15:15 were compiled in book form. were compiled in book form.

15:19 Now when these Hadith were compiled, people found that there are some kinds of differences in these Hadith Now when these Hadith were compiled, people found that there are some kinds of differences in these Hadith

15:35 . All these Hadith were . All these Hadith were

15:41 narrated by Sahaba. The companions of the Prophet of Islam listened directly from the Prophet. narrated by Sahaba. The companions of the Prophet of Islam listened directly from the Prophet.

15:52 Then they narrated it to the next generation, that is Tabi'in. So from Prophet to companion, from companion to the companion of the companion, Then they narrated it to the next generation, that is Tabi'in. So from Prophet to companion, from companion to the companion of the companion,

16:09 then to the what we call Taba' Tabi'in. So this was a chain of narration. Basically, all the Hadith were narrated by Sahaba, companions of the Prophet. then to the what we call Taba' Tabi'in. So this was a chain of narration. Basically, all the Hadith were narrated by Sahaba, companions of the Prophet.

16:29 So when these Hadith were compiled in the form of several books, people found that there are some differences. So when these Hadith were compiled in the form of several books, people found that there are some differences.

16:46 What happened that—let us take the Ibadah Namaz What happened that—let us take the Ibadah Namaz

16:57 . So all the Sahaba, you know, there was a Hadith, "Sallu kama raya tumuni usalli." You perform Namaz, perform Salat as you see myself performing. . So all the Sahaba, you know, there was a Hadith, "Sallu kama raya tumuni usalli." You perform Namaz, perform Salat as you see myself performing.

17:19 So Sahaba, that is companions, narrated that thus we saw the Prophet, thus we listened from the Prophet. So Sahaba, that is companions, narrated that thus we saw the Prophet, thus we listened from the Prophet.

17:32 So when these narrations were compiled, people found that in some part of the Ibadah, all the Sahaba are one and the same. So when these narrations were compiled, people found that in some part of the Ibadah, all the Sahaba are one and the same.

17:48 For example, every Sahabi tells us that there were five time prayers. For example, every Sahabi tells us that there were five time prayers.

17:59 The Prophet performed five time prayers. In this figure, there is no difference at all. The Prophet performed five time prayers. In this figure, there is no difference at all.

18:08 Then all the Sahaba Then all the Sahaba

18:15 tell us that the Prophet performed Salatul Fajr with two units and Salatul Zuhr four units and Salatul Asr four units, tell us that the Prophet performed Salatul Fajr with two units and Salatul Zuhr four units and Salatul Asr four units,

18:34 Salatul Maghrib three units, and Salatul Isha four units. So the number of units are one and the same. Salatul Maghrib three units, and Salatul Isha four units. So the number of units are one and the same.

18:49 No companion tells us any different—we don't find any different statement about these numbers. No companion tells us any different—we don't find any different statement about these numbers.

19:02 So all the Sahaba are telling us one and the same story. Then there is—there were differences in something, like some Sahabi tells that the Prophet So all the Sahaba are telling us one and the same story. Then there is—there were differences in something, like some Sahabi tells that the Prophet

19:24 kept his—when the Prophet started Salat, when the Prophet performed Namaz, he kept his hand like this. kept his—when the Prophet started Salat, when the Prophet performed Namaz, he kept his hand like this.

19:40 Some say that he kept his hand like this. So there is a difference. Some say that he kept his hand like this. So there is a difference.

19:51 Then some Sahabi Then some Sahabi

19:56 tells us that tells us that

20:00 the Prophet, when the Prophet completed Al-Fatiha in the Salat, he said Ameen. the Prophet, when the Prophet completed Al-Fatiha in the Salat, he said Ameen.

20:10 So some say that he said Ameen loudly. Some say that he said Ameen by heart. So there is a difference. So some say that he said Ameen loudly. Some say that he said Ameen by heart. So there is a difference.

20:21 According to some narrators, the Prophet said Ameen loudly, that is Ameen bil Jahl. According to some narrators, the Prophet said Ameen loudly, that is Ameen bil Jahl.

20:37 And according to other accounts, the Prophet said Ameen by heart, that is Ameen bil Sir. So there is a difference. And according to other accounts, the Prophet said Ameen by heart, that is Ameen bil Sir. So there is a difference.

20:48 So thus kinds of differences were narrated by Sahaba. So then there was a question. So thus kinds of differences were narrated by Sahaba. So then there was a question.

20:59 How to perform Salat according to the Prophet of Islam? When there is a difference in the method, then how you can say that I am following the prophetic pattern in my Salat? How to perform Salat according to the Prophet of Islam? When there is a difference in the method, then how you can say that I am following the prophetic pattern in my Salat?

21:17 So then there were two opinions. One was the opinion of the group of Muhaddiths, and the second was the group of Fuqaha. So then there were two opinions. One was the opinion of the group of Muhaddiths, and the second was the group of Fuqaha.

21:31 So Muhaddithin and Fuqaha divided in this question, in this issue. The So Muhaddithin and Fuqaha divided in this question, in this issue. The

21:45 opinion of Muhaddithin was that opinion of Muhaddithin was that

21:50 all these differences pertain to minor details, not in the basics, not in the fundamentals. all these differences pertain to minor details, not in the basics, not in the fundamentals.

22:01 So they said that as far as the fundamental is concerned, as far as the fundamental parts of the Salat are concerned, there is no difference at all. So they said that as far as the fundamental is concerned, as far as the fundamental parts of the Salat are concerned, there is no difference at all.

22:12 But as far as the minor details are concerned, there are some differences. So they said that we cannot refute any one of these patterns which were narrated by Sahaba. But as far as the minor details are concerned, there are some differences. So they said that we cannot refute any one of these patterns which were narrated by Sahaba.

22:31 So they said that So they said that

22:35 we will take it as Tawassul. Tawassul means diversity. So they said that as far as the fundamentals are concerned, unity is required. we will take it as Tawassul. Tawassul means diversity. So they said that as far as the fundamentals are concerned, unity is required.

22:52 But as far as the details, minor details are concerned, here unity is not required. Here diversity is required. But as far as the details, minor details are concerned, here unity is not required. Here diversity is required.

23:03 Diversity means both are true, both are correct. Any putting hand here is correct. Diversity means both are true, both are correct. Any putting hand here is correct.

23:11 Putting hand here is also correct. Saying Ameen loudly is correct. Saying Ameen by heart is also correct. Putting hand here is also correct. Saying Ameen loudly is correct. Saying Ameen by heart is also correct.

23:22 So they said that in minor details it is not required to be united. So they said that in minor details it is not required to be united.

23:34 Unity is not required in minor details. This was the stand of the Muhaddithin. Unity is not required in minor details. This was the stand of the Muhaddithin.

23:45 But Fuqaha adopted another stand. But Fuqaha adopted another stand.

23:50 They said Al-Haqqo La Yataaddad. Al-Haqqo La Yataaddad means truth cannot be divided. They said Al-Haqqo La Yataaddad. Al-Haqqo La Yataaddad means truth cannot be divided.

24:04 So they wanted to So they wanted to

24:10 prove that this is right, this is wrong. This is Rajeh, this is Marjuh. prove that this isright, this is wrong. This is Rajeh, this is Marjuh.

24:20 It is called, in the term of Fiqh, Tarjeeh. So they wanted to make Tarjeeh. It is called, in the term of Fiqh, Tarjeeh. So they wanted to make Tarjeeh.

24:29 Tarjeeh means saying that this is Tarjeeh means saying that this is

24:37 superior and this is inferior. superior and this is inferior.

24:41 So one style is inferior, another style is superior. There is Afzal. So thus they wanted to find unity in the minor details also. So one style is inferior, another style is superior. There is Afzal. So thus they wanted to find unity in the minor details also.

24:57 So as all these differences were there, it was not possible for them to eradicate all those differences. So as all these differences were there, it was not possible for them to eradicate all those differences.

25:09 It was not possible to say that all these differences are wrong because all those differences were narrated by the companions of the Prophet. It was not possible to say that all these differences are wrong because all those differences were narrated by the companions of the Prophet.

25:24 So what happened? So what happened?

25:32 Seeking unity becomes counter-protective. Seeking unity becomes counter-protective.

25:40 And due to this And due to this

25:44 kind, here in details it was not possible to unite all those differences. kind, here in details it was not possible to unite all those differences.

25:55 So they divided into four parts. So they divided into four parts.

26:01 Seeking unity resulted in disunity. So we are inherited this history. Seeking unity resulted in disunity. So we are inherited this history.

26:15 You know, one of those four Fuqaha was Al-Imam Shafi'i. He was a great scholar of Islam. You know, one of those four Fuqaha was Al-Imam Shafi'i. He was a great scholar of Islam.

26:28 So So

26:29 he said after he said after

26:35 studying all these details, he said that it will be difficult to find studying all these details, he said that it will be difficult to find

26:44 unity because differences are established unity because differences are established

26:51 . So he said that although he opted for some . So he said that although he opted for some

27:01 priority, he also adopted the principle of priority. But he said he was an honest scholar. priority, he also adopted the principle of priority. But he said he was an honest scholar.

27:16 He was a very honest scholar. So he said that "Ra'i Sawabun Yahtamalul Khata, Ra'i Ghairy Khatun Yahtamalul Sawab." He was a very honest scholar. So he said that "Ra'i Sawabun Yahtamalul Khata, Ra'i Ghairy Khatun Yahtamalul Sawab."

27:32 Ra'i Sawabun Yahtamalul Khata, Ra'i Ghairy Khatun Yahtamal Ra'i Sawabun Yahtamalul Khata, Ra'i Ghairy Khatun Yahtamal

27:37 ul Sawab. It means that it means that my opinion isright with the ul Sawab. It means that it means that my opinion isright with the

27:54 possibility that it is also wrong. possibility that it is also wrong.

28:03 My opinion isright with the possibility that it may be wrong. My opinion isright with the possibility that it may be wrong because both were narrated by the companions. My opinion isright with the possibility that it may be wrong. My opinion isright with the possibility that it may be wrong because both were narrated by the companions.

28:26 So Shafi'i was not in a position to say that this narrator is wrong and this narrator isright. He was not in So Shafi'i was not in a position to say that this narrator is wrong and this narrator isright. He was not in

28:35 a position. Both were companions. How you can say that companion one isright and companion two is wrong? You cannot say like this because the Prophet of Islam has said, a position. Both were companions. How you can say that companion one isright and companion two is wrong? You cannot say like this because the Prophet of Islam has said,

28:50 "Ashabi Kan Nujum Baiyhim Iqtadaitum Iqtadaitum." This is a saying of the Prophet of Islam. "Ashabi Kan Nujum Baiyhim Iqtadaitum Iqtadaitum." This is a saying of the Prophet of Islam.

29:01 "Ashabi Kan Nujum Baiyhim Iqtadaitum Iqtadaitum." My companions are like stars. "Ashabi Kan Nujum Baiyhim Iqtadaitum Iqtadaitum." My companions are like stars.

29:13 My companions are like stars. My companions are like stars.

29:19 You cannot follow any one of these stars. You cannot follow any one of these stars.

29:26 My companions are like different stars. And you cannot My companions are like different stars. And you cannot

29:37 follow any one of these stars. So here the Prophet gave endorsement of all the narrators, all the narrations of Sahaba. follow any one of these stars. So here the Prophet gave endorsement of all the narrators, all the narrations of Sahaba.

29:53 Here the Prophet of Islam has given an endorsement, a confirmation to all the narrators. Here the Prophet of Islam has given an endorsement, a confirmation to all the narrators.

30:05 So how you can reject any one of them So how you can reject any one of them

30:09 ? This was the difficulty. This was a difficult problem. So Shafi'i, Imam Shafi'i wanted to solve this problem by this saying, ? This was the difficulty. This was a difficult problem. So Shafi'i, Imam Shafi'i wanted to solve this problem by this saying,

30:23 "Ra'i Sawabun Yahtamalul Khata, Ra'i Ghairy Khatun Yahtamalul Sawab. "Ra'i Sawabun Yahtamalul Khata, Ra'i Ghairy Khatun Yahtamalul Sawab.

30:31 My opinion isright with the possibility that it may be wrong." So it is a dilemma. My opinion isright with the possibility that it may be wrong." So it is a dilemma.

30:43 I don't think that I don't think that

30:47 it was theright stand, but they adopted this stand. it was theright stand, but they adopted this stand.

30:53 Theright stand was taken by Muhaddithin, and that was derived from the Hadith itself. Their stand was derived by the Hadith itself because in this Hadith, Theright stand was taken by Muhaddithin, and that was derived from the Hadith itself. Their stand was derived by the Hadith itself because in this Hadith,

31:13 "Ashabi Kan Nujum Baiyhim Iqtadaitum Iqtadaitum." So "Ashabi Kan Nujum Baiyhim Iqtadaitum Iqtadaitum." So

31:22 the Prophet said, "Prophet says Baiyhim Iqtadaitum Iqtadaitum." It means that all the companions areright narrators. the Prophet said, "Prophet says Baiyhim Iqtadaitum Iqtadaitum." It means that all the companions areright narrators.

31:38 All the companions are All the companions are

31:45 every companions. You have to follow every companion. So if there was a difference, you can say that the Prophet himself said that this is a matter of diversity, every companions. You have to follow every companion. So if there was a difference, you can say that the Prophet himself said that this is a matter of diversity,

32:01 not a matter of unification. Don't try to unify, but take it as a diversity. not a matter of unification. Don't try to unify, but take it as a diversity.

32:14 So here I would like to add one more point that So here I would like to add one more point that

32:22 Ibadat is not simply a form. Ibadat is not simply a form.

32:26 Ibadat is not simply a set of rituals. No. Ibadat is a living practice, Ibadat is not simply a set of rituals. No. Ibadat is a living practice,

32:39 just like love. Love is a living practice. You cannot say that you have to love by this method. just like love. Love is a living practice. You cannot say that you have to love by this method.

32:50 There is no method of love because love is a living spirit. So Ibadat is a living practice. There is no method of love because love is a living spirit. So Ibadat is a living practice.

33:03 Anything that is a living practice cannot be unified. Anything that is a living practice cannot be unified.

33:13 For example, there is a Hadith that once the Prophet of Islam was leading a congregational prayer in Madinah. For example, there is a Hadith that once the Prophet of Islam was leading a congregational prayer in Madinah.

33:27 Once the Prophet of Islam was leading a congregational prayer in the Mosque of Madinah. Once the Prophet of Islam was leading a congregational prayer in the Mosque of Madinah.

33:38 So you know the prescribed way is that when we So you know the prescribed way is that when we

33:48 stand from the Ruku, we say, "Rabbana alayk alhamd." stand from the Ruku, we say, "Rabbana alayk alhamd."

34:04 So one companion who was in the who was offering the Namaz, so other companions said, "Rabbana alayk alhamd" by heart. So one companion who was in the who was offering the Namaz, so other companions said, "Rabbana alayk alhamd" by heart.

34:22 One companion said loudly, "Rabbana alayk alhamd. Hamdan kasiraan tayyaban wawarakan fi." One companion said loudly, "Rabbana alayk alhamd. Hamdan kasiraan tayyaban wawarakan fi."

34:32 The Prophet was there, and all other companions said by heart, "Rabbana alayk alhamd." One companion said loudly, "Rabbana alayk alhamd. The Prophet was there, and all other companions said by heart, "Rabbana alayk alhamd." One companion said loudly, "Rabbana alayk alhamd.

34:43 Hamdan kasiraan tayyaban wawarakan fi." So there was a suspense. Hamdan kasiraan tayyaban wawarakan fi." So there was a suspense.

34:51 There was a suspense. So after complete completion of the complete when he completed the Salat, the Prophet asked, There was a suspense. So after complete completion of the complete when he completed the Salat, the Prophet asked,

35:06 "Who "Who

35:07 said like this?" said like this?"

35:11 So that companion So that companion

35:16 fell in fear. fell in fear.

35:21 He He

35:25 was of the opinion that I completed wrong perhaps. But the Prophet said, "No, it was not wrong. was of the opinion that I completed wrong perhaps. But the Prophet said, "No, it was not wrong.

35:34 You wereright, and God accepted your words." So by this this event shows us the true picture of the Islamic Ibadat, You wereright, and God accepted your words." So by this this event shows us the true picture of the Islamic Ibadat,

35:52 that Ibadat is not simply to complete some rituals. Ibadat is not simply to that Ibadat is not simply to complete some rituals. Ibadat is not simply to

36:05 perform some rituals. No. Ibadat is not a form, it is not a set of rituals, but it is a spirited practice. perform some rituals. No. Ibadat is not a form, it is not a set of rituals, but it is a spirited practice.

36:20 So when you are full of spirit, you cannot So when you are full of spirit, you cannot

36:29 take a routine. It is impossible. When there is no only spiritless actions can be performed in routine. take a routine. It is impossible. When there is no only spiritless actions can be performed in routine.

36:46 So Namaz is not a routine. Salat is not a spiritless routine. A routine without spirit, it is not Namaz. So Namaz is not a routine. Salat is not a spiritless routine. A routine without spirit, it is not Namaz.

36:55 Namaz is a spiritful action. And when your heart is fully with spirit, you sometimes do against the routine. Namaz is a spiritful action. And when your heart is fully with spirit, you sometimes do against the routine.

37:09 Sometimes you will go against the routine. So this was the spirit of that Namaz, that companion. It was the spirit of that companion which went after the routine, Sometimes you will go against the routine. So this was the spirit of that Namaz, that companion. It was the spirit of that companion which went after the routine,

37:30 and by his enthusiasm, by his thrill at that time he was in thrill. and by his enthusiasm, by his thrill at that time he was in thrill.

37:38 So on that thrilling experience he said, "Rabbana alayk alhamd. Hamdan kasiraan tayyabun wawarakan fi." So this kind of Namaz cannot be taken as a routine. So on that thrilling experience he said, "Rabbana alayk alhamd. Hamdan kasiraan tayyabun wawarakan fi." So this kind of Namaz cannot be taken as a routine.

37:57 Namaz or Salat or Ibadat is Namaz or Salat or Ibadat is

38:08 a practice that is full of spirit. It is not simply a routine. So it is but natural that there are some differences in details. a practice that is full of spirit. It is not simply a routine. So it is but natural that there are some differences in details.

38:23 It is but natural. When Namaz is not a routine, then it is but natural that there must be some differences, at least in the details. It is but natural. When Namaz is not a routine, then it is but natural that there must be some differences, at least in the details.

38:38 So I would like to say that although in the fundamental parts of Ibadat there is a unity, So I would like to say that although in the fundamental parts of Ibadat there is a unity,

38:51 uniformity, there is a uniformity, but as far as the details are concerned, so there is no uniformity. uniformity, there is a uniformity, but as far as the details are concerned, so there is no uniformity.

39:06 Spirit cannot afford uniformity. Spirit cannot afford uniformity.

39:12 Uniformity, Uniformity,

39:19 you know, you know,

39:25 is a phenomenon that is part of your routine. Only in routine you can find uniformity. Only in routine, only in rituals you can find uniformity. is a phenomenon that is part of your routine. Only in routine you can find uniformity. Only in routine, only in rituals you can find uniformity.

39:42 But in a spirited action you cannot find routine. Spirited action does not accept routine. But in a spirited action you cannot find routine. Spirited action does not accept routine.

39:57 Spirited action is like a storm Spirited action is like a storm

40:00 . How you can bind a storm into a routine? . How you can bind a storm into a routine?

40:09 So I think that So I think that

40:13 the group of Muhaddithin wasright and the group of Fuqaha were wrong. the group of Muhaddithin wasright and the group of Fuqaha were wrong.

40:21 The group of Muhaddithin said that The group of Muhaddithin said that

40:31 the group of Muhaddithin said that all the Sahaba are an example for us. the group of Muhaddithin said that all the Sahaba are an example for us.

40:41 So if there is a difference, you can take it in the sense of diversity. All those differences areright. So if there is a difference, you can take it in the sense of diversity. All those differences areright.

40:55 I think that in their words it was Tawassuh. I think that in their words it was Tawassuh.

40:59 Tawassuh means diversity. So the stand of Muhaddithin was that there are two parts of Salat. Tawassuh means diversity. So the stand of Muhaddithin was that there are two parts of Salat.

41:10 One is the basic parts, basic structure. One is the basic parts, basic structure.

41:16 There are two parts of of of Ibadat or Salat. One is its basic structures and the second is its details, its minor details. There are two parts of of of Ibadat or Salat. One is its basic structures and the second is its details, its minor details.

41:29 So as far as the basic structure is concerned, it is one and the same. So as far as the basic structure is concerned, it is one and the same.

41:36 Everyone must perform Everyone must perform

41:40 Salatul Fajr in two units and Salatul Salatul Fajr in two units and Salatul

41:46 Zohr in four units and Salatul Asr in four units and Salatul Maghrib in three units and Salatul Zohr in four units and Salatul Asr in four units and Salatul Maghrib in three units and Salatul

41:56 Isha in four units. Isha in four units.

42:00 So as far as the basic structure is concerned, there is unity, there is uniformity, but as far as the minor details are concerned, there is no uniformity. So as far as the basic structure is concerned, there is unity, there is uniformity, but as far as the minor details are concerned, there is no uniformity.

42:20 Uniformity in minor details is impossible because Namaz is not a routine, it is not a set of rituals, it is not simply a form Uniformity in minor details is impossible because Namaz is not a routine, it is not a set of rituals, it is not simply a form

42:34 . It is a matter of spirit. It is a living Ibadat. Namaz is a living worship. . It is a matter of spirit. It is a living Ibadat. Namaz is a living worship.

42:42 So a living worship cannot afford this kind of routine. Then there is a question. So a living worship cannot afford this kind of routine. Then there is a question.

42:53 You know there are two different issues in Fiqh: Taqlid and Ijtihad. You know there are two different issues in Fiqh: Taqlid and Ijtihad.

43:06 Well-known issues, both are well-known issues of Fiqh. Taqlid and Ijtihad. So what is Taqlid and what is Ijtihad? Well-known issues, both are well-known issues of Fiqh. Taqlid and Ijtihad. So what is Taqlid and what is Ijtihad?

43:19 Taqlid means imitation. Taqlid means imitation and Ijtihad means independent thinking. Taqlid means imitation. Taqlid means imitation and Ijtihad means independent thinking.

43:34 So Taqlid, people generally have taken Taqlid as an So Taqlid, people generally have taken Taqlid as an

43:44 eternal principle of Islam. eternal principle of Islam.

43:48 Now Taqlid means that according to their Now Taqlid means that according to their

44:00 thinking, there were four Mujtahid-e Mutlaq, four scholars yani Imam Abu Hanifa, Imam Shafi, Imam Hanbal, Imam Malik. thinking, there were four Mujtahid-e Mutlaq, four scholars yani Imam Abu Hanifa, Imam Shafi, Imam Hanbal, Imam Malik.

44:16 These four are regarded as Mujtahid-e Mutlaq and these four Imams established four schools of Fiqh. These four are regarded as Mujtahid-e Mutlaq and these four Imams established four schools of Fiqh.

44:30 These four Imams have established four schools of Fiqh that is Fiqh Hanafi, Fiqh Shafi, Fiqh Maliki, Fiqh Hanbali. These four Imams have established four schools of Fiqh that is Fiqh Hanafi, Fiqh Shafi, Fiqh Maliki, Fiqh Hanbali.

44:43 So these four Imams have established four schools of Fiqh. So the present concept of Taqlid means that we have to follow these Imams and these Fiqhi schools. So these four Imams have established four schools of Fiqh. So the present concept of Taqlid means that we have to follow these Imams and these Fiqhi schools.

45:03 We cannot go beyond these Fiqhi schools. It is not laughable in Islam to follow any other pattern We cannot go beyond these Fiqhi schools. It is not laughable in Islam to follow any other pattern

45:16 . So this is Taqlid. I think that this kind of Taqlid is not . So this is Taqlid. I think that this kind of Taqlid is not

45:24 just according to the Islam. Islam is against this kind of Taqlid. just according to the Islam. Islam is against this kind of Taqlid.

45:32 Taqlid means imitation. Now you know these four Imams have Taqlid means imitation. Now you know these four Imams have

45:47 found a place of, in practical sense, a place of the Prophet. found a place of, in practical sense, a place of the Prophet.

45:56 People imitate blindly People imitate blindly

46:01 . So this kind of imitation, this kind of Taqlid is quite against the spirit of Islam. . So this kind of imitation, this kind of Taqlid is quite against the spirit of Islam.

46:09 Now I would like to say that there are two kinds of Taqlid. Now I would like to say that there are two kinds of Taqlid.

46:16 One is to believe that these four Imams were Mujtahid Mutlaq and those four schools are eternal schools, One is to believe that these four Imams were Mujtahid Mutlaq and those four schools are eternal schools,

46:29 they are eternally correct and we have no option other than to follow these schools. In this sense, Taqlid is not just according to the Islamic spirit. they are eternally correct and we have no option other than to follow these schools. In this sense, Taqlid is not just according to the Islamic spirit.

46:45 It stops the intellectual development of Islam. It stops the intellectual development of Islam.

46:53 This kind of Taqlid creates stagnation, intellectual stagnation. This kind of Taqlid creates stagnation, intellectual stagnation.

47:03 This kind of Taqlid that four Imams were Mujtahid-e Mutlaq and now we have no option other than to follow these four schools of Fiqh. This kind of Taqlid that four Imams were Mujtahid-e Mutlaq and now we have no option other than to follow these four schools of Fiqh.

47:18 You know these schools of Fiqh were established during the Abbasid Caliphate. So this kind of Taqlid leads to intellectual stagnation. You know these schools of Fiqh were established during the Abbasid Caliphate. So this kind of Taqlid leads to intellectual stagnation.

47:33 It is It is

47:36 a permanent hindrance towards the intellectual progress, intellectual development in Islam. a permanent hindrance towards the intellectual progress, intellectual development in Islam.

47:51 Now I believe that this kind of Taqlid is not according to the Islamic spirit, but there is another form of Taqlid that is a practical need, practical requirement. Now I believe that this kind of Taqlid is not according to the Islamic spirit, but there is another form of Taqlid that is a practical need, practical requirement.

48:06 And that is in every society there are two categories of people: and educated people and those who are not educated And that is in every society there are two categories of people: and educated people and those who are not educated

48:24 or scholars or non-scholars. This kind of categorization is found in every society. So those who are scholars, those who have direct access to the Islamic sources, they can understand everything. or scholars or non-scholars. This kind of categorization is found in every society. So those who are scholars, those who have direct access to the Islamic sources, they can understand everything.

48:46 Those scholars who have direct access to the Islamic resources, to the Quran, to Hadith, all those scriptures, so they directly can understand everything. Those scholars who have direct access to the Islamic resources, to the Quran, to Hadith, all those scriptures, so they directly can understand everything.

49:05 But those who have no direct access, those who have no knowledge of Arabic language, those who cannot understand the scriptures, so what is But those who have no direct access, those who have no knowledge of Arabic language, those who cannot understand the scriptures, so what is

49:24 what they have to do? what they have to do?

49:26 So I think that these people who have no direct access to the Islamic sources, they must rely on some scholar of their contemporary, from their contemporary people So I think that these people who have no direct access to the Islamic sources, they must rely on some scholar of their contemporary, from their contemporary people

49:46 . Every time there are some scholars in every age, every time, every place. So those who have no direct access to the Quranic sources, those who are not in a position to form theright opinion about the Islamic teachings, so they must rely on any one of those scholars. . Every time there are some scholars in every age, every time, every place. So those who have no direct access to the Quranic sources, those who are not in a position to form theright opinion about the Islamic teachings, so they must rely on any one of those scholars.

50:15 They adopt them as their counselor, as their intellectual leader. So it is a temporary phenomenon. They adopt them as their counselor, as their intellectual leader. So it is a temporary phenomenon.

50:25 When one scholar dies, you have to adopt some other scholar. When one scholar dies, you have to adopt some other scholar.

50:33 But that kind of Taqlid means that those four Imams, although they have died, but still they are our Imams, still they are our leaders, But that kind of Taqlid means that those four Imams, although they have died, but still they are our Imams, still they are our leaders,

50:47 still we have to follow their pattern still we have to follow their pattern

50:51 . This is stagnation. This is stagnation, intellectual stagnation. So I can say that in that sense Taqlid is not good because in that sense they have opted Taqlid as a belief, a matter of belief . This is stagnation. This is stagnation, intellectual stagnation. So I can say that in that sense Taqlid is not good because in that sense they have opted Taqlid as a belief, a matter of belief

51:18 . So I do not think that taking Taqlid as a matter of belief is correct. No. But there is another aspect that is a practical aspect. . So I do not think that taking Taqlid as a matter of belief is correct. No. But there is another aspect that is a practical aspect.

51:35 Those people who have no great knowledge, who have no direct access to the Islamic scriptures, so it is their problem how to follow Islam. Those people who have no great knowledge, who have no direct access to the Islamic scriptures, so it is their problem how to follow Islam.

51:55 So here Taqlid is a practical requirement. They must rely on some scholar of their time. So here Taqlid is a practical requirement. They must rely on some scholar of their time.

52:08 They have adopted some contemporary scholar, not permanently They have adopted some contemporary scholar, not permanently

52:16 . So when this scholar dies, they must adopt another scholar. So this is a process, this is a process of generation after generation. . So when this scholar dies, they must adopt another scholar. So this is a process, this is a process of generation after generation.

52:31 In every generation there are some new people, there are some new scholars. So this kind of Taqlid is a practical need of the religion of In every generation there are some new people, there are some new scholars. So this kind of Taqlid is a practical need of the religion of

52:46 Islam. So I can say that Taqlid in a permanent sense is not acceptable for me. Islam. So I can say that Taqlid in a permanent sense is not acceptable for me.

52:59 But Taqlid in a temporary sense is quite acceptable. It is a need, it is our requirement. But Taqlid in a temporary sense is quite acceptable. It is a need, it is our requirement.

53:12 Then what is Ijtihad? Then what is Ijtihad?

53:16 Literally Ijtihad means to strive, to strive. You know Islam is an eternal ideology but situation varies. Literally Ijtihad means to strive, to strive. You know Islam is an eternal ideology but situation varies.

53:34 Situation varies, situation depends upon civilizational journey. Situation varies, situation depends upon civilizational journey.

53:42 Civilization is always in journey, civilization is always in travel. So there is always changes in the situation. Civilization is always in journey, civilization is always in travel. So there is always changes in the situation.

53:52 So although Islam is an eternal religion but every time there is a question, every time there is a question how to adjust with the changing conditions, So although Islam is an eternal religion but every time there is a question, every time there is a question how to adjust with the changing conditions,

54:15 how to accommodate with the changing conditions. So here we need Ijtihad. Ijtihad means at one side you have full knowledge of Islamic teachings. how to accommodate with the changing conditions. So here we need Ijtihad. Ijtihad means at one side you have full knowledge of Islamic teachings.

54:36 On one side it means that you have good knowledge in Arabic language, you have good knowledge of Quran and Hadith On one side it means that you have good knowledge in Arabic language, you have good knowledge of Quran and Hadith

54:46 . Then you consider the given situation, then you find ways to reapply those eternal principles in your present situation. . Then you consider the given situation, then you find ways to reapply those eternal principles in your present situation.

55:03 So Ijtihad means to find ways of reapplication, to find ways of reapplication of Islam in your situation. So Ijtihad means to find ways of reapplication, to find ways of reapplication of Islam in your situation.

55:16 In this sense Ijtihad is very important, very, very important. You know in the book Sahih al-Bukhari is a very authentic book of Hadith. In this sense Ijtihad is very important, very, very important. You know in the book Sahih al-Bukhari is a very authentic book of Hadith.

55:34 In Sahih al-Bukhari there is a Hadith the Prophet of Islam has said that In Sahih al-Bukhari there is a Hadith the Prophet of Islam has said that

55:45 "Al-Mujtahid yuhtho ghayusib." "Al-Mujtahid yuhtho ghayusib."

55:51 In this saying the Prophet of Islam has said that when you try to go to Ijtihad, in this Hadith the Prophet of Islam says that always try to go to Ijtihad and every time in every place. In this saying the Prophet of Islam has said that when you try to go to Ijtihad, in this Hadith the Prophet of Islam says that always try to go to Ijtihad and every time in every place.

56:13 So according to this Hadith Ijtihad is a permanent process, eternal process So according to this Hadith Ijtihad is a permanent process, eternal process

56:23 . So the Prophet of Islam has said that if your Ijtihad isright you will be rewarded, double reward and if your Ijtihad is wrong you will be rewarded, one reward. . So the Prophet of Islam has said that if your Ijtihad isright you will be rewarded, double reward and if your Ijtihad is wrong you will be rewarded, one reward.

56:42 So according to this Hadith here the Prophet of Islam has encouraged to continue the process of Ijtihad even by taking risk So according to this Hadith here the Prophet of Islam has encouraged to continue the process of Ijtihad even by taking risk

56:56 . If there is risk that you may . If there is risk that you may

57:03 be wrong in your Ijtihad, you will commit some mistakes, even then you have to try to Ijtihad because without Ijtihad we fall into stagnation. be wrong in your Ijtihad, you will commit some mistakes, even then you have to try to Ijtihad because without Ijtihad we fall into stagnation.

57:21 As situations vary, as conditions vary so it is a need of Islam to reapply all those eternal principles in every given situation. As situations vary, as conditions vary so it is a need of Islam to reapply all those eternal principles in every given situation.

57:38 If you stop Ijtihad then it is not good for Islam, it will create stagnation, it will create incompatibility between Islam and the present situation. If you stop Ijtihad then it is not good for Islam, it will create stagnation, it will create incompatibility between Islam and the present situation.

57:57 So it is not correct. So it is not correct.

58:02 So Ijtihad is very important. Ijtihad is a permanent process So Ijtihad is very important. Ijtihad is a permanent process

58:08 . Ijtihad is a non-stop process of Muslim Ummah. . Ijtihad is a non-stop process of Muslim Ummah.

58:16 Ijtihad means not inventing a new religion. Ijtihad does not mean to invent a new religion. Ijtihad does not mean to revise the Islamic tenets. Ijtihad means not inventing a new religion. Ijtihad does not mean to invent a new religion. Ijtihad does not mean to revise the Islamic tenets.

58:28 No. Ijtihad means seeking reapplication. Ijtihad means seeking reapplication, No. Ijtihad means seeking reapplication. Ijtihad means seeking reapplication,

58:43 seeking reapplication of a permanent tenets of Islam to the changing situation. seeking reapplication of a permanent tenets of Islam to the changing situation.

58:57 So this is Ijtihad and according to Hadith we can take risk if there is a possibility that we may commit a mistake but we are not allowed to stop the process. So this is Ijtihad and according to Hadith we can take risk if there is a possibility that we may commit a mistake but we are not allowed to stop the process.

59:19 The process of Ijtihad is an eternal requirement of Islam. The process of Ijtihad is an eternal requirement of Islam.

59:26 Aqul wa qawli huwaza wa astaghfirullah aliyi wa alaikum ajma'in. Aqul wa qawli huwaza wa astaghfirullah aliyi wa alaikum ajma'in.

An Introduction to Islamic Fiqh July 27, 2007 Maulana Wahiduddin Khan