Why do we believe? Other Beliefs Types of Disbeliefs Why different mazhabs?

1. Why do we believe?Other Beliefs Types of DisbeliefsWhy different mazhabs?

2. If someone finds a needle in a street, he will think that this needle must have its manufacturer and craftsman Needle

3. a table a letter a painting Require existence of their maker a carpenter a writer an artist

4. Every company must have its boss.

5. Every village must have its headman (leader).

6. Every city small or big has its mayor.

7. Every country must have its president / king.

8. How, then, can it be that so extremely well-ordered a kingdom should have no Ruler?

9. MU’MIN BELIEVER KAFIR DISBELIVER MUNAFIQ HYPOCRITE EHLI FETRETPeople of interregnum HUMAN and JINNS Explanation of Imam Gazali about EHLI FETRET:Those who do not know that prophets were sent are people of salvation. Those who know it but deny it are people of hell. And we hope that those who hear it but do not search it and mishear it will be people of salvation.

10. Kufr in Arabic means covering and concealing something. Disbelief Not believing in Allah and His Messengers. Kafir Disbeliever.

11. Types of Kufr (Disbelief) Denying after Knowledge Disbelief based on ignorance

12. IGNORANT to BELIEF Levels of IGNORANCE • Person who does not know and he or she is aware of his or her ignorance.They may accept the truth easily. • Person who does not know and is not aware of his/her ignorance.They may not accept the truth easily. • Person who does not know and is not aware of his/her ignorance and he/she thinks he/she knows.If this ignorance combines with egoism and stubbornness, Acceptance may become impossible.

13. Denying after Knowledge Person who • Knows the principles of belief, but does not accept it.Caused by incomplete knowledge of science, arrogance, social status, fame, benefit of social positions etc. If a person is fair and righteous, easier for them to accept. • Accepts in his or her mind, but does not believe.Mind and Heart opposes each other. Additional grace and help needed. • Accepts the principles of belief, but he or she stands against the belief. Caused bysocial status, fame, benefit of social positions etc. Additional grace and help needed.

14. NIHILISM ABSOLUTE DISBELIEF AGNOSTICISM RELATIVE DISBELIEF In another perspective KUFR (DISBELIEF) Can be grouped as

15. NIHILISM(SOFESTAI) • An extreme form of skepticism that denies all existence. • A doctrine holding that all values are baseless and that nothing can be known or communicated.

16. ABSOLUTE DISBELIEF (KABUL-U ADEM) Disbelief in or denial of some or all belief principles. ATHEISM and MATERIALISM

17. ABSOLUTE DISBELIEF ATHEISM:Disbelief in or denial of the existence of God. MATERIALISM: The theory that physical matter is the only reality and that everything, including thought, feeling, mind, and will, can be explained in terms of matter and physical phenomena.

18. AGNOSTICISM (a type ADEM-I KABUL) • Uncertainty, or skepticism about principles of belief. • The belief that there can be no proof either that God exists or that God does not exist.

19. RELATIVE DISBELIEF (a type ADEM-I KABUL) • The disbelief some of the belief principles. • 6 pillars of ISLAMIC BELIEF • Allah • Angles of Allah • Books of Allah • Messengers of Allah • Al Qada and Qadar • Akhirah

20. Hypocrite Person who passes himself off as a believer although he does not truly have faith. In this respect, Hypocrisy is a forgery of faith. A Hypocrite is like a chameleon; he changes his color in accordance with the place he is in. There are mainly 2 reasons that lead men into hypocrisy: 1- To make use of the benefits of Islam. 2- To attempt to spread mischief among the Muslims.

21. QUESTION: Given that the truth is one, how can the rulings of these various legal schools be true? Why are there different sects (madhhabs)?

22. ANSWER During the Era of our Prophet some of the Companions stayed with the Messenger of Allah constantly, memorized the verses of the Quran and hadiths and tried to understand their meanings properly. They saw how Hazrat Prophet pbuh applied the judgments of the Quran in person and knew about the reasons for the revelation.

23. Ijtihad: To make efforts in order to make a judgment about worshipping and rules out of religious evidence. Mujtahid: The scholar who makes a judgment out of the religious evidence. A mujtahid must have full knowledge in the issues about the Quran, the Sunnah and Islamic law.  

24. Islamic scholars have made ijtihads and acted accordingly when they have not been able to find clear evidence about an issue in the Book and the Sunnah. Our Prophet let his Companions do so. As a matter of fact, when the Prophet appointed Muadh bin Jabal, a scholar and faqih from the Companions, as a judge to Yemen, he asked Muadh,    “How will you judge there? How will you settle the problem when you are asked something or when a plaintiff came to you?” Muadh: “By the Book of Allah.” The Messenger of Allah: “If you cannot find it in the Book?” Muadh: “By the Sunnah of the Messenger of Allah” The Messenger of Allah: “If you cannot find it there, either?” Muadh: “If I cannot find it there, either, I will judge by my own ijtihad.” Thereupon, the Messenger of Allah said, “Praise be to Allah, who made the Prophet’s messenger {Muadh} successful in the thing that the prophets consented to.”, expressing his pleasure about the words of Muadh.

25. 4 Sources of Judgments • Quran (the Book of Allah C.C) • Sunnah (holy words and deeds of the Messenger of Allah and the things that he saw but did not object to. ) • Qiyas (Analogy: a judgment about an issue through ijtihad based on a similar judgment that is definite.) • Ijma (Consensus:unanimous agreement of the Islamic mujtahids living in the same age on a religious judgment about an issue.  )

26. Law (ahkam)BODY Belief (aqa’id) MIND Dry & formal Rational mind FIQH KALAM SUFISM  TASAVVUF Purification of the heart, and a feeding of the soul Moral (akhlaq) HEART

27. FIQH (LAW)Major Schools HANAFI SHAFi MALIKI HANBALI Imam Hanafi Imam Shafi Imam Malik Imam Hanbal

28. AQAID Major Schools MATURIDI ESHARI Imam Eshari Imam Maturidi

29. Laws change over time. Prior to Prophet Muhammad, the Seal of Prophets, different Prophets were sent to different people with different laws in one age. As the Prophet’s most comprehensive Shari‘a suffices for all people in every age, another law-bringing Prophet is unnecessary. However, various secondary matters showed that different legal schools were needed. Just as clothes are changed seasonally and cures may differ according to temperaments, rules governing secondary matters may differ, as they are based on time’s passage and people’s characters and capacities. This allows them to answer newly arising questions and situations.

30. At the time of the early Prophets, people were physically and intellectually distant from each other. Their characters were somewhat coarse and violent, and their minds were primitive. Thus the laws for that time were different and appropriate to their conditions. There were even different Prophets and laws in the same continent during the same age.

31. The Last Prophet came with an all-comprehensive religion to lead us forward in all areas of science, education, and civilization, and to bring us to the point where all of us could receive one lesson, listen to one teacher, and act in accord with one law. Therefore there was no longer any need for different laws or teachers. But because all people cannot be on the same level or lead the same sort of social life, different schools of legal thought are needed. If this were not the case, all the schools could be united.

32. QUESTIONGiven that the truth is one, how can the rulings of these variouslegal schools be true?

33. ANSWER The same water functions in 5 different ways when given to five sick people.

34. It will cure the first person’s illness, and so, according to the science of medicine, it is necessary. It will be like poison for the second person, making him even sicker, and therefore is medically forbidden. It will be slightly harmful for the third person, and therefore should be avoided. It will be beneficial for the fourth person, and thus medicine advises it. It will be neither harmful nor beneficial for the fifth person, and because he can drink it with good health it is medically permissible. Thus all five approaches are valid. Can you argue that water is only a cure, and that it must be consumed regardless of its effect?

35. Similarly, Divine Wisdom requires that Divine ordinances (judgments) of secondary importance should differ according to those who follow them. This results in different schools, all of which are right. • 2 EXAMLES • Reading Fatiha in congregation • Brief Touch between husband & wife and invalidation of ablution

36. For example, most members of the Shafi‘I school are closer to village life and less familiar with the social life that makes the community like a single body. This is why, in a congregational prayer, each one recites Surat al-Fatiha behind the imam to unburden themselves at the Court of the Dispenser of Needs and relate their private wishes. This is right and pure wisdom.

37. However, since over time the majority of Islamic governments have adopted the Hanafi school of law as their official code, those who follow this school have been closer to civilization and city life and more inclined to social life. As social, civilized life makes a community like a single individual, one person can speak for the community. Therefore, since all people affirm and support the leader with their hearts and his word becomes the word of all, Hanafi congregations do not recite Surat al-Fatiha behind the imam. This is also right and pure wisdom.

38. As most adherents of the Shafi‘i school are villagers and manual laborers, they are prone to filth and closer intermingling of the sexes. However, the Shari‘a aims at physical cleanness, spiritual purity, and moral chastity. Thus this school states that one’s ablution is invalidated by touching the skin of a woman whom he can legally marry and by a small amount of filth on his body or clothes. The Hanafi school, most of whose adherents are more socialized and civilized, says that neither of these invalidate one’s ablution.

39. Consider a manual laborer and a gentleman. Pursuing his livelihood, the former comes into contact with dirty things and mixes with unknown women. As he might be unable to resist the associated temptations, the Shari‘a warns him with a heavenly tune: “You’ll lose your ritual purity if you touch the women. Your prayers will be invalid if you become tainted.” The gentleman, in line with social custom and common morality, does not have to mix with unknown women and seldom becomes dirty. In the Hanafi school, therefore, the Shari‘a shows its permissive side: “Simply touching her with your hand does not invalidate your ablution. If you can’t remove the dirt from your body or clothes, any amount less than 3 grams is permitted. So, you don’t have to renew your ablution.”