SELECTED THEMES IN ‘AL-NASIHATU AL-KUBRA’ AND ITS RELEVANCE TO THE PRINCIPLE OF SADD AL-DHARI’A TEMA TERPILIH DALAM ‘AL-NASIHATU AL-KUBRA’ DAN RELEVANSINYA DENGAN

: The introductory part of the theme started with a major jurisprudential ordinance of prohibition (al-Tahrim) of homicide. This indeed, has a direct bearing with the issue of ideological crises. The Islamic panel system is aimed at discouraging and protecting the entire society from criminal activities and crises that may occur and disrupt the peaceful coexistence of the people. In fact, this is why the Islamic panel system is universal system that suits all time and place. Therefore, this study is aimed at examining the potentialities of Principles of Fiqh in the selected themes as well as to determine the challenges of ideological calamities. The method used to gather the information was qualitative research method that involved desk research. The paper explored the potentialities of Fiqh Principles on the basis of the current Persisting Ideological Crises (P.I.C) that resulted to anarchy in Nigeria. This offered a great insight to the topical issues therein. It was also revealed that the themes were developed based on the principle of Sadd al-Dhari’a. The paper adopted desk review and secondary data for the research.


Introduction
The themes under this study was developed by Sheikh Sheriff Ibrahim Saleh al-Husaini in his authored book named it as (al-Nasihatu al-Kubraa) translated as 'the eminent advice'.The book contains pieces of advice meant to the generality of the Muslims, particularly Nigerians.The selected themes serve as a precautionary message to the Muslim population in Nigeria. 1 Having examined the peculiarities of the happenings in Nigeria which are caused by different factors.This means, many parts Nigerian territory have experienced a type of affliction or calamity as a result of crises or else.
The themes of the book 'al-Nasihatu al-Kubra' were formed based on the Qa'idah (Maxim) thus states "Religion is Nasihah."The aforementioned maxim is treated as universally accepted maxim that deals with many particulars of Fiqh because the maxim tries to describe the essence of Shari'ah.As it also tries to strengthen the relationship between servant and his creator 2 in the fulfillment of the obligations in the best way possible (Ihsan). 3Not only this, but to fulfil obligations towards the humanity in order to observe love, affection, care, help and protection from upcoming harms that may occur. 4Imam Abu Dawud may Allah the Exalted have mercy on him was reported to have said the themes and particulars of Fiqh revolve around the Prophetic tradition of 'al-Deen al-Nasiha'. 5e term "Nasiha" in the above hadith cannot be perfectly translated into English for its broad nature and concept.Though, some translated it to mean "sincerity" but this is only part of the concept to either negate deception or to refute dishonest. 6According to Al-khattabi, the word Nasiha is from the root word Nus'h (advice).He further expresses that the word Nus'h is all about giving words of advice for the sake of goodness.Therefore, giving the words of Nasiha is not limited to uttering of words of advice on lips, but the concept of Nasiha is more wide based on its concept and context as expressed in the aforementioned tradition of the Noble Prophet ‫.ﷺ‬In this regard, Nasiha is delivered for the sake of facility (Maslaha). 7Imam Ibnu al-Salah, upholds Nasiha as "truly seeking the best, in terms of intention and action, for the one whom he is delivering Nasiha". 8rthermore, the analysis found that the title and the content of the book (al-Nasihatu al-Kubraa) imply the principle of Sadd al-Dhara'I (Blocking the means leading to evil).Ibn al-Qayyim maintained that, Sadd al-Dhara'I is one-fourth of the Shari'ah because it was established to protect Islamic Law. 9In context, sadd al-dhara'i is a potential principle that made to be used in blocking means leading to certain public harm (mafsadah) or to open the gate way to secure a certain public benefit (maslahah). 10e principle of Sadd al-Dhara'I comprises of two separate terms i.e.Sadd and the other pair is Dhari'ah.Literally Sadd means to block and prevent.Dhari'ah means a leading way to a benefit or harm.The technical definition of the concept Sadd al-Dhara'I is blocking the means leading to an evil or a bad implication.11A clear example is the current ideological crises in Nigeria led by ill-fated way of propagating Islam.Basically, the propagation in Islam is mandatory (wajib).
With this, the author sees it imperative to partake his advice in form of literature, this is to combat ideological crises and other forms of calamities and social vices befalling the national interest based on the Principle of Sadd al-Dhari'a.Sadd al-Dhara'I (Blocking the ways) as a principle is not much different from the principle of al-Masalih al-Mursalah (unspecified public interest) ranging from Benefit, help, good, and many more. 12

B. Methods
A literature study approach was employed to write this paper.The study of literature is essentially the same as research in general, with the exception that the researcher' secondary data comes from the literature study method.Among the procedures the researcher will take to prepare this article are the following: first, the researcher looks for and gathers reference materials that are related to the research's subject matter.In order to fully understand the intersections of this article, various scientific publications that have been collected are analysed and elaborated in the second step.Third, as the final phase, the researcher draws a conclusion on selected themes in 'al-nasihatu al-kubra' and its relevance to the principle of sadd al-dhari'a

Background Themes
The introduction of the book under this study sheds more lights on those groups that claimed to be among the Salaf or Ahl al-Sunnah wa al-Jama'a rather a self-acclaimed group.
Moreover, the author added the conditions meriting one to be part and parcel of (Ahl al-Sunnah wa al-Jama'a). 13The referred Ahl al-Sunnah wa al-Jama'a are those pledged their allegiance and affiliation to the Islamic School of thought followed by majority of the Muslims in unison (greatest mass of followers of Islam) as well as those exonerate themselves from other sects like Kharijites, Shi'ites, Mutazilites and many more sects. 14Therefore, according to the author those who be in the safer side are those Muslims saved from disagreement over fundamental issues of Islam.The author of al-Nasihatu al-Kubra was quoted to have stated; there was a time when Imam Sahl b.
Abdillahi al-Tusturi was asked about when someone classifies himself to be within the fold of those who are unified for promoting Islamic affairs (Jama'ah).He replied, if he keeps himself within the fold of unified Jama'ah as well as abstains from abusive words against the companions of the Noble Prophet Muhammad (may the peace and blessings of Allah be upon him) and those who do not kill or opposed in taking arms against others.And perhaps the last are those who refrain to excommunicate and label others as infidels (Kuffar). 15nce the theme of this chapter revolves within the sphere of ideological crises.It is not surprising that the ideology of takfirism is a pressing issue and it has been circulating on the lips of some Muslims.Indeed, the issue of takfir has caused different calamities as it caused disunity among the Muslim population 16 particularly Nigeria.

Theme: Ideology of the New Brand of Khawarij Sect
The term Kharijites was derived from the Arabic word Kharaja (He went out).The group was nicknamed as Khawarij for their defection and isolation from the generality of the Muslims.
They rebelled against the ruling powers of some of the companions of the Noble prophet in the early history of Islam.Similarly, their idea was opposed by the generality of the Muslims for the fact that they turned their face from the ideals of Islam.This sect was known for the perfect recitation of the Glorious Quran and outrageous performance of rituals.Nonetheless, they use to interpret the Glorious Quran to Suit their sectarian interest. 17In the field of Islamic terminology Therefore, phrase new brand of Khawarij started to be uttered recently by some group of Ahl al-Sunnah wa al-jama'a. 19The mention of this phrase as a theme is connected to the persisting ideological crises in Nigeria.Like other movements across the globe terror group called Boko Haram is emerged in Nigeria.The group underwent a series of stages based on its activities and approaches.Significantly, there are different nomenclatures to describe their movement over the passage of time. 20They bear the name Nigerian Taliban, yusufiyyah movement, Boko haram, Jama'at Ahl al-Sunnah lil da'awati wa al-Jihad. 21e author (Sheikh Sheriff Ibrahim Saleh) is of the view that care must be taken on the dangers attached to the new brand of Khawarij.This will serve as precautionary measure against their paradigm.They use to mislead the Muslims more particularly the youths with their pious practices and distorting the original meaning of the Glorious Qur'an to promote their ideological misconceptions.Recently, they were labelled by the contemporary Islamic Scholars as "Takfiriyina" those labelling other Muslims as infidels.The author (Sheikh Sheriff Ibrahim Saleh) stated their attributes as demeaning of other Muslim groups and excommunicating them. 22This gesture is supported when Kadivar states that the idea of Takfir is a dialectic and paradoxical term that used negatively to approach toward other Muslims that refute their ideology. 23e ideology of the new brand of Khawarij is against the government.Therefore, the nature of their ideology is absolutely goes against the military, police, members of the House of representative and the Senate.In regard to the discussion surrounding the ideology of the new brand of Khawarij is the issue of disassociating themselves from the generality of the Muslim population who are not party to their ideology.Perhaps, these altitudes made them excommunicate others that are not within their fold.Therefore, they deem it permissible to deal, kill and loot their properties irrespective of status. 24

Theme: killing of Innocent Souls
According to the author, the Takfiri groups are engaged in killing unarmed and innocent souls.They also kill security personnel, public servants and politicians and label them as infidel (Kuffar).However, the committing of this atrocity is totally unlawful (Haram).Anybody who commits such a grief act would be penalized according to Allah's injunction.Allah is against him with anger, curse and his torment. 25Since the intent of Shari'ah revolves around protection of religion, life, human honor and dignity, finally, the protection of wealth and property, 26 instead they legalized the shedding of blood of the vast majority of people without a proof. 27In addition, the group do not protect any of these Daruriyyat (necessities of life).In this regard, they tend to commit unlawful.This is demonstrated in the principle of unlawfulness, thus states; 'Anything that leads to unlawful is Haram' 28 This is in line with the Qa'idah thus states, 'In Principle; Islamic law is meant to prioritize and supplement favor as it is meant to disrupt and minimize evil'. 29anwhile, the author expresses another source of ideological crises among the Muslims which requires a swift advice, by stating how some people engage in espionage and spy through unnecessary probing (Tahassus).Furthermore, if the probing happens in a manner of benefit relates to self-protection from evilness and trouble of aggression that may happen as a result of insecurity there is no harm in committing it.So also if it is for contempt and disdain. 30This is so because the Tajassus is an act of spy for purposes taking vital information to someone be it in a state of peace or war.As such Tahassus is critical investigation and thorough searching of someone's secret for personal usage.This habit is grossly affecting the peaceful co-existence of the Muslims in Nigeria.
Therefore, this act must be blocked by the available means. 31

Theme: The Need for Sound Understanding of Shari'ah
This theme is epitome of all themes for being the central issue of the discourse about Islam.
Therefore, the discussion about Shari'ah is discussion about the sources of the Shari'ah.The main source of Shari'ah is the Glorious Qur'an and followed by the Sunnah of the Noble Prophet Muhammad (may peace and blessings of Allah be upon him) as the second source of Islamic law.
The Sunnah was also compiled into collections according to the narrators and referred to as Hadith. 32So the two main sources are authoritative texts in various interpretative communities of Islam.How comes if the sources are not clearly comprehended.
These may be some of the wisdoms behind the need for holistic understanding of the Shari'ah as stated by the author.This is in line with the understanding the intent of Shari'ah.
However, the holistic understanding of Islam has a distinctive characteristics which signify the ability to dive and look deeply the way leading to know the objectives and intents of the Shari'ah. 33is shows how relevant is the principle of intent can fit the idea of comprehending the intent of Shari'ah.Thus the principle states; 'Any intent opposed to the intent of Shari'ah is null and void' 34 The above principle is inferred from the Hadith of the Noble Prophet ‫ﷺ‬ thus states, "Actions are judged by motives (Niyyah), and so each man will have what he intended. 35Al-Imam al-Shafie said: This Hadith is one third of the knowledge of Islam; because it connects to about 70 particulars of Fiqh.The hadiths can be seen as a criteria to help Muslims evaluate and judge what they do and say "as an act of rituals in the daily life through evaluating and judging the concealed actions of the heart, evaluating and judging the external actions of the limbs as well as evaluating and judging the daily dealings "mu'amalat" (interaction between people). 36n this regard, one must prioritize understanding of the intent of texts over superficial reading.Consequently, it is obligatory upon anyone who calls for Allah's sake to be sure of his knowledge.They should have answers on what are the realities and objectives of what they do?
How would they actualize their targeted objectives? 37 Moreover, the expanding consequences of the misconception of Shari'ah by some Muslims have a negative effect on all the Muslims and the Muslim Nations around the globe. 38Similarly, the analysis focus on the true effort of the author in giving his advice to all the Muslims irrespective of time and place.For this fact a generic statement was used as a tool to show that conflict and misconceptions are major global phenomena that tear the unity of Muslims.The desired unity would be achieved if the principle of unity is put into cognizance.
In general, the whole theme is developed on the basis of the principle of Sadd al-Dhari'a (Blocking the means).Indeed, the principle is used by different Scholars in legislating the particulars of Fiqh, thus, to promote goodness and Masalih (public interest) as well as disrupt evilness or the way leading to damage and destruction. 39e author attempts to persuade some of the Islamic preachers into taking a precautionary step for the current ideological misconception that hitherto scattering the unity of the Muslims in Nigeria.

Innovations and Selfishness
This theme focuses the attitudinal behaviour of some Muslims who are into the acts of sedition, innovations and selfishness by any available means.In this regard, the author advises the Muslims who are into this matter to take a pecaucinary measures.For this the author started the theme with some verses of the Glorious Qur'an; Allah the Exalted says 'And fear the Fitnah (affliction and trial) which affects not in particular (only) those of you who do wrong, and know that Allah is severe in punishment.' 40 The view of the author proved of immense relevance to the above caption where he maintains that the amount of human suffering and fatalities implied as a result of arms deal is unimaginable. 45To this end, Allah the Exalted gives a detail account on the issue of commerce on the following terms; Those who consume, that is, those who take by way of, Riba, which is an excess levied in transactions of money or foodstuffs either on their value or on credit, shall not rise again, from their graves, except, rising, as one whom Satan has made prostrate, demented, from touch, through madness, this is semantically connected to the verb states yaqumuna, 'they rise'); that, which befalls them, is because, of the fact that, they say, 'Trade is the same Riba', in terms of acceptability: indeed, the statement is a type of reversed expression used for intensity ['usury is like trade' is the expected word order].Allah responds to them in a strong term that: Allah has permitted trade, and forbidden Riba.The Glorious Qur'an states; Those who devour usury will not stand except as stand one whom the Evil one by his touch Hath driven to madness.That is because they say: "Trade is like usury," but Allah hath permitted trade and forbidden usury.Those who after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for Allah (to judge); but those who repeat (The offence) are companions of the Fire: They will abide therein (forever). 46ere seems, business transactions are lawful as they are built upon two things that are necessary and required to know.I.e.The commerce as a lawful institution and the usury as unlawful.These two extremes are incompatible nor come closely together.Therefore, commerce is praiseworthy provided it does not cause harm nor cause obstacle to the state of affairs. 47But, the commerce attached to arms deal have impacted negatively on more than just individual wellbeing but typically pose a challenge to the national development. 48e principle confirming the illegality of arm deal in the current situation of devastating calamity that causes harm to the public is the Maxim thus states; the greatest deterrent factor of Sadd al-Dharia'ah (Blocking the leading way to evil.)Therefore, an evil most be prevented and blocked for it may likely to escalate and gain a sloppy ground if at all the means towards committing it is not obstructed. 67Thus, the end product would be at the detriment of the citizens and the nation at large.Consequently, all means that would lead to avert calamity such as injury and other social vices would be sought by both the government and individual.Therefore, the author contributed his quota by authoring (al-Nasihatu al-Kubraa) the eminent advice.This is to free himself from all sort of liability 'Bara'atu al-Dhimmah as he was quoted to have mentioned that he is free from liability before Allah the Exalted.'Therefore, al-Nasiha (advice giving) serves as a powerful tool to protect the entire society from all sorts of unwanted calamity that may come up as a result of anarchy or social disorder.
This entails that Nasiha can cover all action and inactions one does in his life time.Similarly, al-Nus'h (advice) leads to gain the honour of Allah the Exalted.