PROOFS OF TAQLEED DIRECT FROM QURAN AND EXEGESIS AND SALAF SALIHEEN’s QOWL
Hadhrat Abdullah bin Abbas,
Jabir bin Abdullah, Hasan Basri, ‘Ata bin Abi Rabah, ‘Ata bin Saib, Abul
A’aliyya and All Salaf Saliheen Along with Teacher of Hazrat Imam
Bukhari (Rd), i.e, Imam Abdur Razaq (rd) Says under explaining this
verse of Quran Surah al Nisa 59 ,
يايها الذين امنوا اطيعوا الله و اطيعوا الرسول و اولي الامر منکم
Translation:
O People who Believe! Obey Allah and the Noble Messenger and those amongst you who are in authority
اے
ایمان والو! حکم مانو اللہ کا اور حکم مانو رسول کا (ف۱٦۷) اور ان کا جو تم
میں حکومت والے ہیں (ف۱٦۸) پھر اگر تم میں کسی بات کا جھگڑا اٹھے تو اسے
اللہ اور رسول کے حضور رجوع کرو اگر اللہ اور قیامت پر ایمان رکھتے ہو
(ف۱٦۹) یہ بہتر ہے اور اس کا انجام سب سے اچھا،
All given names above belief that Aooli-il Amr are Those IMAMS and Rulers who has authority in Religious knowledge.
I.e Four Imams of Madhab
following an Imam i.e, Taqleed is Essential for every Muslim, jo
Muqallad nahi uska Ustad sirf IBLEES HAI.
Shan-e-Nuzool: Reason of Revelation
Tafsir Khazainalirfan States:
(ف167) کہ رسول کی اطاعت اللہ ہی کی
اطاعت ہے بخاری و مسلم کی حدیث ہے سید عالم صلی اللہ علیہ وآلہ وسلم نے
فرمایا جس نے میری اطاعت کی اس نے اللہ کی اطاعت کی اور جس نے میری
نافرمانی کی اس نے اللہ کی نافرمانی کی ۔
(ف168) اسی حدیث میں حضورفرماتے ہیں
جس نے امیر کی اطاعت کی اس نے میری اطاعت کی اور جس نے امیر کی نافرمانی کی
اس نے میری نافرمانی کی اس آیت سے ثابت ہوا کہ مُسلِم اُمراء و حکام کی
اطاعت واجب ہے جب تک وہ حق کے موافق رہیں اور اگر حق کے خلاف حکم کریں تو
ان کی اطاعت نہیں ۔
(ف169) اس آیت سے معلوم ہوا کہ احکام
تین قسم کے ہیں ایک وہ جو ظاہر کتاب یعنی قرآن سے ثابت ہوں ایک وہ جو ظاہر
حدیث سے ایک وہ جو قرآن و حدیث کی طرف بطریق قیاس رجوع کرنے سے اولی الامر
میں امام امیر بادشاہ حاکم قاضی سب داخل ہیں خلافت کا ملہ تو زمانہ رسالت
کے بعد تیس سال رہی مگر خلافت ناقصہ خلفاءِ عباسیہ میں بھی تھی اور اب تو
امامت بھی نہیں پائی جاتی ۔ کیونکہ امام کے لئے قریش میں سے ہونا شرط ہے
اور یہ بات اکثر مقامات میں معدوم ہے لیکن سلطنت و امارت باقی ہے اور چونکہ
سلطان و امیر بھی اولوالامر میں داخل ہیں اس لئے ہم پر ان کی اطاعت بھی
لازم ہے۔
Tafsir al Jalain Shareef:
O you who believe, obey God, and
obey the Messenger and those in authority among you, that is, rulers,
when they command you to obey God and His Messenger. If you should
quarrel, disagree, about anything, refer it to God, that is, to His
Book, and the Messenger, while he lives, and thereafter [refer] to his
Sunna: in other words examine these [disputes] with reference to these
two [sources], if you believe in God and the Last Day; that, reference
to the two [sources], is better, for you than quarreling or [adhering
to] personal opinions, and more excellent in interpretation, in the
end.”
Tafsir Ibne Abbas:
Says Auolil-Amr means (… as explained in start)
Imams, Muhadiseens, Mufasireens,
All righteous leaders of ummah, all Scholars and Sages of the Ummah of
Rasool Allah alehisalam who never take step out from the laws of Holy
Quran and Rasoolillah alehisalam.This verse allows establishes the compulsory nature of Taqleed.
Hadhrat
Abu Najeeh (May Allah shower His mercy on him)) narrates on the
authority of the great Taba‘ee Imam Mujahid that ‘men of truth’ means
the men of discernment (Tafqa), intellect and understanding i.e. Fuqaha.
The
teacher of Imam Bukhari’s teachers, Imam Abdur Razzaq (May Allah shower
His mercy on him) writes in his collection of Tafseer:
‘Men of truth’ means the jurisprudents (Fuqaha) and the scholars.'
Imam Abu Jafar Tabari writes in
Jame Ul Bayan Fi Tafseer Il Quran on the authority of Hadhrat Abdullah
bin Abbas, Jabir bin Abdullah, Hasan Basri, Ata bin Saib, Abul A’aliyya
(May Allah be well pleased with them) that ‘men of truth’ means the
Fuqaha and the scholars.
The
author of Tafseer Kabeer, Imam Fakhruddin Razi (May Allah shower His
mercy on him) writes on the authority of Hadhrat Abdullah bin Abbas,
Hadhrat Hasan Basri, Imam Mujahed and Imam Zahhak (May Allah be well
pleased with them) that ‘men of truth’ means the scholars who teach the
rules of Shariah and instruct the people in matters of religion.
He
also says that there is no disagreement over this, that a group of the
Companions (Companions) and the Taba‘een (Successors/students of the
Companions) that ‘men of truth’ means scholars.
Imam
Ibn Katheer, whose opinion is considered by the ‘non-followers’ (Gair
Muqallideen) as the final word, writes in Tafseer Katheer:
Hadhrat
Ali bin Abu Talha narrates on the authority of Hadhrat Abdullah Bin
Abbas (May Allah be well pleased with them) that the ‘men of truth’
meant here are the jurisprudents (Fuqaha) and this is also the opinion
of Imam Mujahid, Imam ‘Ata, Hadhrat Hasan Basri, Hadhrat Abu Ya’ala (May
Allah shower His mercy on them) that ‘men of truth’ mean the scholars
and the Fuqaha. (Tafseer Ibn Kathir, Vol. 2, Pg. No. 345, Surah Nisa)
Now Scans of Tafasirs For this Verse which will clarify this issue like a bright day.
This Folder Includes exegesis of these given Tafaseers of Holy Quran !
1) Tafsir Ruhul Maani
2) Tafsir Ibne Abbas
3) Tafsir Ibne Abbas English
4) Tafsir Jalalayin Arabic
5) Tafsir Jalalayin English
6) Tafsir al Kashaf Arabic
7) Tafsir li Imam Safi’e Arabic
8) Tafsir Qurtubi
9) Tafsir Ibne Kathir
10) Tafsir Tabri Arabic
11) Tafsir Raufi
12) Tafsir DurreMansur
13) Tafsir Imam Sufyan Sowri
14) Tafsir Kanzuliman With Khazain al -Irfan
15) Tafsir Naeemi
16) Tafsir Madarik
17) Tafsir Mazhari
Scans from 17 most authentic tafaasir of Islamic literature so far… Click the Folder to See.
[Note: Because this post was heavily updated by Me and Admins in many days so the completed list for Scans will be given in the end]
Updated 2/6/2014 (12 Scans from 3 more authentic tafaseers)
18) Tafsir e Jaml (commentary/Hashiya) of Tafsir al Jalalain Arabic
19) Tafsir Siratil Jinaan Fi Tafsiril Quran Arabic/Urdu
20) Tafsir of Imam Sa’buni Wa’azeh al-Mayyassar
Updated om same date in evening
21) Tafsir Tibyan al-Quran (famous)
22) Tafsir Khazn with Tafsir Nasafi (hashiya) added
23) Tafsir Zia-al-Quran by Sheikh al Ummat Hazrat Peer Justice Muhammad KaramShah al-Azhari (sajada nasheen Bheera Shareef) (rahmahumullah) (@ 11:30 Pm 6/2/14)
24) Tafsir Bedawi Anwar al Tanzil Wa Israr al Tawi’l by Imam Bedawi (rta) 691 Hijri (@ 12:16 Am //)
25) Tafsir -e- San’aani By Imam AbdurRazzaq Bin Hamam Al San’aani (126 Hijri-211H) [@ 12:47 - // ]
26) Tayseer al Quran al Mannan Fi tafsir Al Quran Abdurehman bin Naasir al-Saadi [@ 1:17 AM ]
27) Tafsir Imam Sakhawi (642 H) [@ 1:57 AM]
28) Tafsir Anwar-ul-Quran wa Israr-al-Furqan by Famous Imam Mulla Ali Qari al-Hanafi (d.1014 Hijri) [@ 2:24 AM]
Alhamdolillah 100 Authentic Scans of 28 Most famous and proven of all ages exegesis of Quran al Hakim is been completed.
Although for a true believer we
do not think that they need any Scans and References and Proofs for the
way of Love, but unfortunately today’s materialistic life and Salafi Wahhabi Deobandi
beliefs made human very greedy and specific. So only for them, this is
Now open challenge for you to either Reject it or Accept the Truth of Ahlu Sunnah Wa Jamat.
And this is what our True Muslim Monotheist Belief is. We Sufis are the
Most perfect followers in all of the History of Islam. Those rejectors
of Taqlid i.e, Ghair-Muqallideen need to Understand True DEEN.
Stopping themselves from the un-orthodox
and blind following of their Imams like ibn al Wahhabi or Ibn Taymmiya,
and to start the true monotheist Islam of 1400 years, not of 3 -to- 400
years. Rejecting our literature and Imams in Islam means rejecting
everything because Rasool Allah alehisalam clearly says in Hadith and
its mafhoom is that whosoever get themselves a bit out from Jamat
(Majority), they will be totally out.
So to dear ghair-muqalladins kindly
accept Dawa of Islam first in your heart and then present it to
non-Muslims, because if you are wrong in yourself then you may astray
many others from the right path and that is called deception.
Last thing to remember i had
presented these scans not only from Our Sunni Sufi sources, but also
from Salafi/Wahabi/Deobandi Publications. So before commenting keep
these few things in mind. And finally!
(Update Ended 7/2/2014 on 2:30 AM)
==================================
Update Started 5:10 PM 2-7-2014
PROOF 2 FROM QURANIC VERSE:
Allah says in Holy Qura’an that:
وَمَآ
اَرْسَلْنَا مِنْ قَبْلِكَ اِلَّا رِجَالًا نُّوْحِيْٓ اِلَيْهِمْ
فَسْـــَٔـلُوْٓا اَهْلَ الذِّكْرِ اِنْ كُنْتُمْ لَا تَعْلَمُوْنَ
Translation Urdu:
اور ہم نے تم سے پہلے نہ بھیجے مگر مرد (ف۸۹) جن کی طرف ہم وحی کرتے، تو اے لوگو! علم والوں سے پوچھو اگر تمہیں علم نہیں ، (ف۹۰)
Translation English:
So if you yourselves do not know (anything), then ask the People of Remembrance. Surah Nahl (16:43)
Scans added
1) Tafsir Jalalayin Shareef (Arabic)
2) Tafsir Bedawi Shareef (Arabic/Urdu)
3) Tafsir Madarik (Arabic/Urdu)
4) Tafsir Ibne Abbas (Arabic/Urdu and English Scan)
Third proof from holy Quran:
و اذا جاءهم امر من الامن او الخوف اذاعوا به
و لو ردوه الى الرسول و الى اولي الامر منهم لعلمه الذين يستنبطونه منهم و
لو لا فضل الله عليکم و رحمته لاتبعتم الشيطن الا قليلا
Urdu Tr:
اور
جب ان کے پاس کوئی بات اطمینان (ف۲۱٤) یا ڈر (ف۲۱۵) کی آتی ہے اس کا چرچا
کر بیٹھتے ہیں (ف۲۱٦) اور اگر اس میں رسول اور اپنے ذی اختیار لوگوں (ف۲۱۷)
کی طرف رجوع لاتے (ف۲۱۸) تو ضرور ان سے اس کی حقیقت جان لیتے یہ جو بعد
میں کاوش کرتے ہیں (ف۲۱۹) اور اگر تم پر اللہ کا فضل (۲۲۰) اور اس کی رحمت
(ف۲۲۱) نہ ہوتی تو ضرور تم شیطان کے پیچھے لگ جاتے (ف۲۲۲) مگر تھوڑے (۲۲۳)
English TR:
Had they referred it to the Messenger (blessing and peace be upon him) or those of them who are in command (instead of making it public), then those among them who can draw conclusion from some matter would have found it (i.e. the truth of the news). Surah Nisa (4:83)
In Ahkaam Ul Quran, Imam Abu Bakr Jassas (May Allah shower His mercy on him) has deduced the command of Taqleed from this verse. (Surah Nisa: 83)
Imam Razi writes in Tafseer Kabeer:
Translation: It is Wajib on laypeople to follow the scholars in the issues that they face. (Tafseer Kabeer, Surah Nisa-83)
Scans of Verse 83 of Surah al Nisa
1) Tafsir Jalalayin With hashiya Anwar al Haramayin (arabic)
2) Tafsir Khaza’in al-Irfan
3) Tafsir Ibne Kathir
4) Tafsir Naeemi
5) Tafsir Sa’buni
[Updated 10:50 PM 7-2-2014]
Note: For the ease of time here direct texts
along with reference will be quoted, their scans are not yet updated,
it need sometime to search and then cross check everything so, we hope
you will won’t mind that. But surely soon it will be updated as we
collect it from all Tafseerat al Quran al Hakeem.
=====
Forth Proof:
Allah Says in Glorious Quran 10: 122
و ما کان المؤمنون لينفروا کافة فلو لا نفر من کل فرقة منهم طاىفة ليتفقهوا في الدين و لينذروا قومهم اذا رجعوا اليهم لعلهم يحذرون
Word by Word Translation:
وَمَا (اور جو) كَانَ (ہے ) الْمُؤْمِنُوْنَ (سب ایمان لانے والے) لِيَنْفِرُوْا (کہ وہ سب نکلیں “جہاد کے لیے” ) كَاۗفَّةً (پورے پورے ) فَلَوْلَا (چنانچہ کیوں نہیں) نَفَرَ (نکلے ) مِّنْ (سے )كُلِّ (ہر طرح ) فِرْقَــةٍ (گروہ ) مِّنْھُمْ (ان میں سے) طَاۗىِٕفَةٌ (ایک گروہ ) لِّيَتَفَقَّهُوْا (تاکہ وہ سب سمجھ حاصل کریں ) فِي (میں) الدِّيْنِ (دین ) وَلِيُنْذِرُوْا (اور تاکہ وہ سب ڈرائیں ) قَوْمَھُمْ (اپنی قوم کے ساتھ ) اِذَا (جب) رَجَعُوْٓا (وہ سب لوٹ کر جائیں ) اِلَيْهِمْ (انکی طرف) لَعَلَّھُمْ (تاکہ وہ يَحْذَرُوْنَ (سب ڈریں )
Translation Urdu Proper Sentence:
اور مسلمانوں سے یہ تو ہو نہیں سکتا کہ سب کے سب نکلیں (ف۲۹۱) تو کیوں نہ ہو کہ ان کے ہر گروہ میں سے (ف۲۹۲) ایک جماعت نکلے کہ دین کی سمجھ حاصل کریں اور واپس آکر اپنی قوم کو ڈر سنائیں (ف۲۹۳) اس امید پر کہ وہ بچیں (ف۲۹٤)
English Translation:
“…And it is not possible for the Muslims that all of them go out; so it should be that a party from each group goes forth in order to gain knowledge in religion, and upon returning they warn their people in the hope that they may avoid.” (Tarjuma Kanzuliman Shareef)
Now presenting some other translations of this verse which are taken from Wahhabi/Deobandi Sources.
1) Translation of Mufti Taqi Usmani (Deobandi)
“…It is not (necessary) for all the believers to go forth.‘;
So,
why should it not be that a group from every section of them goes
forth, so that they may acquire perfect understanding of the Faith, and so that they may warn their people when they return to them, so that they may take due care (
of the rules of Shari_ah ).”
2) Translation of Daryabadi (ahluhadith)
“….And it is not for the believers to march forth all together. So why should not a band from each party of them march forth so that they may gain understanding in religion
and that when they come back unto them, haply they might warn their
people when they come back unto them, haply they may beware!”
3) Translation of Mohsin Khan & Hilali (Salafi)
“…And it is not (proper) for the believers to go out to fight (Jihd) all together. Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islmic) religion, and that they may warn their people when they return to them, so that they may beware (of evil).”
4) Translation of Western’s favt Pickthal (Wahhabi)
“………And the believers should not all go out to fight. Of every troop of them, a party only should go forth, that they (who are left behind) may gain sound knowledge in religion, and that they may warn their folk when they return to them, so that they may beware.”
5) Translation of Yousuf (Wahhabi/Western)
“………….Nor should the Believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them,- that thus they (may learn) to guard themselves (against evil).”
6) Translation of Shakir
“……..And it does not beseem the believers that they should go forth all together; why
should not then a company from every party from among them go forth
that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious? “
7) Translation of Arberry
“…………..It is not for the believers to go forth totally; but why should not a party of every section of them go forth, to become learned in religion, and to warn their people when they return to them, that haply they may beware?”
8) Translation of Tafhim-ul-Quran Modudi (Salafi)
“…….It was not necessary for the believers to go forth all together (to receive religious instructions), but why did not a party of them go forth that they may grow in religious understanding, and that they may warn their people when they return to them, so that they may avoid (wrongful attitudes).”
(Note: in
this Tafheem, he had tried to changed the whole Mafhoom of Quran by
giving in brackets his own view i.e, to receive religious instructions,
although actually its proper meanings somehow given by all above given
translations and exegesis says that these words of ayat is about Jihad
(which this Moududi instead gave to receive…..)
Now Tafsir maa’rif al quran of (Wahabi/Deobandi) sect says in its exegesis for this surah and its translation says:
Translation:
“And it is not for the believers to go forth all together.
So, why should it not be that a group from every section of them goes
forth, so that they may acquire perfect understanding of the Faith, and so that they may warn their people when they return to them, that they may be cautious.”
Tafsir Mariful Quran Says:
“……………………To
fulfill these responsibilities too, different groups of Muslims have to
follow the principle of division of work. Therefore, all Muslims should
not go forth in every Jihad. The submission here may also help you
understand the reality of Fard al-Kifayah. The, areas of work that are
not individual, but collective in nature, and the responsibility of
carrying these out falls on all Muslims, are areas that the Shari’ah of Islam
has declared to be Fard al-Kifayah. The purpose is that everything
keeps being taken care of in its respective area and that all collective
duties continue to be fulfilled. Duties such as washing, shrouding,
offering Salah of Janazah and burying deceased Muslims, the making and
maintaining of mosques, Jihad and the guarding of Islamic frontiers are
all separate duties that are subject to the same rule of Fard
al-Kifayah. In other words, the responsibility of fulfilling these
obligations though falls on the Muslims of the whole world as a matter
of principle but, should some of them were to do that satisfactorily
enough, other Muslims also stand absolved of the obligation. An
important area of work that falls within the imperatives of this Fard
al-Kifayah is the religious education.
That it is an obligation has been particularly mentioned in this verse
by saying that this obligation should not be left out unattended even
during the period of engagement in as important a duty as Jihad. The way
in which it could be accomplished is that a smaller section from out of
every large section sets forth for Jihad while the rest of people keep
engaged in the pursuit of religious education. Then, those so educated should orient Muslims going on Jihad as well as teach and train others in their religion.
The obligation of acquiring religious knowledge, and its etiquette
Imam al-Qurtubi has said, ‘this verse is the root and foundation of religious knowledge (the ilm of din) for its seeker.’
If looked at carefully, also given here is a brief curriculum (nisab)
of religious education, as well as the duties of the person (alim) who
has qualified as one who has this knowledge. Therefore, this subject is
being taken up in some details………….[and so on and on..... to next page].
Sahih International’s Translation is same:
“And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn their people when they return to them that they might be cautious.”
These translations and exegesis
even proved our point that all exegesis of Quran are agreed on this fact
and this is considered as clear evidence of ‘Taqleed’. As shown
previously it is said in Holy Quran that whenever a dispute occur among
us, we have to return back towards Quran, and Sunnah (including Hadith,
saying of the Prophet alehisalam) and then on the rulings of those who
are authoritative among us.
Who are authoritative? Those
blessed Imams who always spend their entire lives in teachings and
learning of Islam and Quranic sciences. Those Imam deduct their verdict
upon only and only those issues which are not clearly prescribed in
Quranic verses or Hadith. E.g newly emerged things needs newly made
laws, and if those laws are in the prescribed manners of Quran and
Sunnah than following that verdict of analogical deduction of those
Imams are the Base of Ummah’s Unity. Rejecting Taqleed is rejecting
everything.
Because
all Imam does not gave their verdicts upon anything from themselves
without knowledge, which is out from the jurisdiction of Quran and
Sunnah. So denying their status is to denying their knowledge and
denying their knowledge is nothing but Denying Quran and Hadith. They
always based their evidence and better judgements from the blessed dua
of Rasool Allah alehisalam that my ummah (vast majority) will never
deviate from proper path and also He (alehisalam) says that every era of
my ummah would have a ‘Mujaddid” (Reviver) which will be there to guide
my ummah on the right path. So denying taqleed is actually denying Rasool-allah alehisalam.
Proof 5:
There is clear mentioning of the
following someone who is on the right path. This is also Quranic
evidence of Taqleed. let us first read that verse.
و ان
جاهدک على ان تشرک بي ما ليس لک به علم فلا تطعهما و صاحبهما في الدنيا
معروفا و اتبع سبيل من اناب الي ثم الي مرجعکم فانبکم بما کنتم تعملون
Urdu Translation:
اور
اگر وہ دونوں تجھ سے کوشش کریں کہ میرا شریک ٹھہرائے ایسی چیز کو جس کا
تجھے علم نہیں (ف۲۱) تو ان کا کہنا نہ مان (ف۲۲) اور دنیا میں اچھی طرح ان
کا ساتھ دے (ف۲۳) اور اس کی راہ چل جو میری طرف رجوع لایا (ف۲٤) پھر میری
ہی طرف تمہیں پھر آنا ہے تو میں بتادوں گا جو تم کرتے تھے (ف۲۵)
English Translation:
“…..And if they force you, that you
ascribe a partner to Me a thing concerning which you do not have
knowledge “ so do not obey them and support them well in the world; and follow the path of one who has inclined towards Me; then towards Me only is your return, and I shall tell you what you used to do.” (Surah Luqman 31:15)
Remember whatever here we are saying is taken from exegesis of Holy Quran, these are not our jurisdictions.
Tasir al Jalalayin Says:
“But if they urge you to ascribe
to Me as partner that whereof you have no knowledge, that accords with
[any] reality, then do not obey them. And keep them company in this
world honourably, in other words, with decency: dutifulness and kindness
— and follow the way of him who returns to Me [in penitence], with
[acts of] obedience. Then to Me will be your return, and I will inform
you of what you used to do, and requite you for it (the [entire]
sentence containing the ‘enjoinder’ [verse 14] and what comes after it
constitutes a parenthetical statement).” (under 31:15)
Tafsir Khazain al Irfan says:
Its Asbab al Nuzool Says: (Shan-e-Nuzul reason of revelation)
As you
can read, this clearly says that following of someone who is on the
right path is sunnah which is ordered by Allah, and its also said that
this verse shan-e-nazool is for Hazrat Abu Bakar (rd) who when accepted
Islam’s truth, hazrat Abdurehman bin Awf, Saad bin Abi Waqas, Sa’eed bin
Zayd Usman, Talha and Zubair (ridwanullahitala alehm ajmaeen) came to
him and asked him ‘do you embraced Muhammad (his religion) and do you
witness his truth. Abu Bakar (rd) replied “Yes” . So they came towards
Rasool-Allah alehisalam and accepted Islam. Upon that Allah revealed
this verse in favour of Saad ‘ by saying that Follow those people who
came towards Me”.
So you can see that Taqleed
following is there in Quran, not only following Rasool Allah but also ,
step by step,
1) Following of the Prophet is the following of Allah’s
Will.
2) Following of companions is the following of Rasool Allah
alehisalam,
3) Following of the Companions of the Companions is the
following of Companions of Rasool Allah, and vise versa to the rest of
the Ummah i.e all Imams, Muhadiseen, Mufasireen and Aima Salaf Saliheen
Auliya Saints. These are all came into the “Oulil Amr” category as we
explained earlier.
More scans (in the end : Combined)
Proof 6:
و
السبقون الاولون من المهجرين و الانصار و الذين اتبعوهم باحسان رضي الله
عنهم و رضوا عنه و اعد لهم جنت تجري تحتها الانهر خلدين فيها ابدا ذلک
الفوز العظيم
Urdu Translation:
اور
سب میں اگلے پہلے مہاجر (ف۲۲٦) اور انصار (ف۲۲۷) اور جو بھلائی کے ساتھ ان
کے پیرو ہوئے (ف۲۲۸) اللہ ان سے راضی (ف۲۲۹) اور وہ اللہ سے راضی اور ان کے
لیے تیار کر رکھے ہیں باغ جن کے نیچے نہریں بہیں ہمیشہ ہمیشہ ان میں رہیں،
یہی بڑی کامیابی ہے،
Translation English:
“And leading everyone, the first are the Muhajirs* and the Ansar**, and those who followed them with virtue
“ Allah is pleased with them and they are pleased with Him, and He has
kept ready for them Gardens beneath which rivers flow, to abide in it
for ever and ever; this is the greatest success. (* The immigrants.
**Those who helped the immigrants.)”
Here Tabiun and Ta’ba Tabiun are
mentioned, for your kind information Imam al Azam Abu Hanifa (radi
allahu tala anho) is one of the famous Imam and of Tabi’un i.e,
Successors of the Companions of Rasool Allah alehsialam, who learned
from Companions of the Prophet alehisalam, and about whose prestigious
status, today’s google internet scholars i.e, Wahhabi /Salafis open their
ugly mouths.
Even Tafsir Madarek and Imam Nasafi (rd) says that this rule for following of Imams are binding upon all Muslim of all ages.
Scans Tafsir al Jalalayin (Arabic original) and Tafsir Madarek vol 2 (Check scans in the end)
Proofs from authentic resources
with scans and references on the topic of Taqleed directly from Quran is
completed alhamdolillah with more than 130 Proofs. Next update will be
soon insha-Allah regarding Proofs from Ahadith and Qowls of Salaf
Saliheen, although it is not necessary in any means when Quranic Nass is
there.
Updated completed 12:48 AM [@ 8-2-2014]
Update Started @ 4.58 PM on 8-2-2014
Note : Although
subject of hadith is a vast thing which cannot be explained in few
lines. Its actually an continuous effort to read and examine the hadith.
So we will try to summarize this article with basic points. Although
scans will be updated regularly whenever we had time.
Proof of Taqleed from the Hadith
There are many Hadith which establish the compulsory nature of Taqleed. A few among them are being presented here. There is a Hadith in Sahih Bukhari:
Translation of Hadith: You follow me and the later ones will follow you. (Sahih Bukhari, Vol. 1, Pg. No. 99) <--- Click the references to access the folder.
Hafidh Ibn Hajar ‘Asqalani writes in the interpretation of this Hadith:
Translation: You learn the rules of the Shariah from me, so that those who come after you can learn from you and in the same way those who come after them and so on until the end of the world. there is another hadith in
Sahih Bukhari Sharif which says:
Same: Sahih Bukhari Vol 1. Pg 99 Reference given before.
Bulugh Al-Maram!
(attainment of the objective according to the evidence of the
ordinances) is based upon the Ahadith of our Prophet which have been the
sources of Islamic Jurisprudence. Al-Hafiz Ibn Hajar Al-Asqalani has
recorded the true significance of the Ahadith and their origins &
also made a comparison of the versions, if the sources are more than
one. Imam Hafidh Ibne Hajar Asqalani Wrote in the Chapter of !
Narrated by Syaduna Abu Sa’eed Khudri
(radi allahu tala anho) that Prophet alehisalam said (when his
companions were getting back upon watching this), come in front, follow
me so that those after you can follow you. (on the authority of Muslim)
This is clear indication of the
rule, our previous are examples to follow for our coming generations,
this rule is proven not only in the method of Imamat but also in all
aspects of life.
Proof of Taqleed from the Traditions of the Companions
There is a Hadith in Sahih Bukhari on the authority of Hadhrat ‘Akramah (May Allah be well pleased with him), that the people of Madinah asked Hadhrat Abdullah bin Abbas (May Allah be well pleased with him) about the woman who started menstruating after the Tawaf Afadha. Hadhrat Abdullah bin Abbas (May Allah be well pleased with him) said that she can go without the Tawaf Wada’a. The people of Madinah said: We will not abandon the opinion of Hadhrat Zaid bin Thabit to follow your opinion.
This shows that the people of Madinah used to follow Hadhrat Zaid particularly (Taqleed Shakhsi). Hadhrat Ibn Abbas (May Allah be well pleased with him) did not chastise them that you have committed a mistake by taking Hadhrat Zaid as your Imam. (Sahih Bukhari, Kitab Ul Haj)
There is a lengthy Hadith in Sahih Bukhari, Kitab Ul Faraaidh, the summary of which is that Hadhrat Abu Moosa Ash‘ari (May Allah be well pleased with him) was asked something. He replied and said: Ask Abdullah Bin Mas‘ud (May Allah be well pleased with him) also. After asking Hadhrat Abdullah bin Mas‘ud people conveyed his reply to Hadhrat Abu Moosa Ash‘ari (May Allah be well pleased with him). He said:
Do not ask me anything as long as you have this erudite scholar among you.
This shows that he instructed the people to follow Hadhrat Abdullah bin Mas‘ud (May Allah be well pleased with him) in everything. This is what is called Taqleed Shakhsi.
There are two another ahadith
which will show you that these Taqleed in prayers and the words of
RasoolAllah alehisalam clearly identify the importance of those among us
who are Learned ones. And the most of learned among us after the period
of Al-Sabiqoon are these Aima and Salaf Saliheen, which includes also
four famous imams of four schools of thought.
There is a Hadith in Jame’ Tirmidhi, Ibn Majah that the Holy Prophet (Sallallahu alaihi wa sallam) said: After me, follow the 2, i.e. Abu Bakr and ‘Umar (May Allah be well pleased with them). Here it is not said that you ask the evidence of every ruling. This is what is Taqleed Shakhsi.
Also, the Holy Prophet (Sallallahu alaihi wa sallam) appointed and sent the Companions as teachers to many places. Is this not Taqleed Shakhsi? Therefore there are many examples of Taqleed Mutlaq and Taqleed Shakhsi in the eras of the Holy Prophet (Sallallahu alaihi wa sallam) and the Companions and in the Best Era (Khair Ul Quroon) both the methods were used. Then because of separation from the Prophet (Sallallahu alaihi wa sallam), when the fear of Allah Ta’ala and His Prophet (Sallallahu alaihi wa sallam) and the regard for the rules of the Shariah waned and selfishness took hold, then the scholars, jurisprudents, the men of Allah diagnosed this condition and entered Taqlees Shakhsi among the Wajib (compulsory).
Taqlid is to be praised and deserves reward – Opinion of Shaykh Ibn Taimiya of the Objectors. Ibn Taimiya, whom the non-followers consider as their Imam has ruled going against Taqleed Shakhsi as incorrect in his Fatawa. He writes:
As per their desires, people follow somebody who declares the Nikah as invalid and sometimes follow someone who declared Nikah as valid. This is not permissible.
He again writes in his Fatawa, Vol. 2, Pg. No. 24:
The person who cannot know the rules of the Shariah and follows a particular scholar, without knowing that there is another opinion more preferable than this, that person is to be praised. He will be rewarded. Neither will he be condemned, nor will he punished. His famous student Ibn Qayyim Al Jawzi, writes in A’alaam Ul Mauqae’een:
Unless the qualifications of Ijtihad (legislation) are not seen in a person, it is not permissible for him to extract rules from the Holy Quran and the Hadith.
These lines establish the compulsory nature of Taqleed. Now, the question is that there have been many Legislators (mujtahidin), so, why follow the 4 Imams only?
The detailed manner in which the rules extracted by the 4 Imams are available to us, chapter wise, right from Kitab Ut Taharahto Kitab Ul Faraaidh and in extreme detail. The rules extracted by the other Imams are not available in the same manner. The universal acceptance of these 4 Imams has not been given to others. That’s why these 4 Imams are followed. Except the 4 Imams, all other true schools of Jurisprudence have ceased to exist. For this reason, it is the consensus of the whole Ummah that to follow any of the 4 Imams is to follow the Sawaad-e-A’adham (Sawad-e-Azam = the largest group – majority Muslims) i.e to follow the Ahle Sunnah. To abandon them is to abandon the Sawaad-e-A’adham, as Hadhrat Shah Waliullah (May Allah shower His mercy on him) as written in Uqd Al Jayyid Fil Ahkaam Il Ijtihad Wa Taqleed. Allama Ibn Nujaim Misri (May Allah shower His mercy on him) has written in Al Ashba Wan Nadhaair:
Translation: Those who turn away from the 4 Imams are against the consensus of the Ummah.
These are a few lines about the nature of Taqlid and clarifications about it. Taqlid is the consensus of the Ummah and those who go against are going against the consensus of the whole Ummah. For this reason, all the great scholars and saints have been followers of any one of these 4 Imams. This is the path of truth and the path of guidance.
Imam Azam – The expert in Hadith
The Holy Quran and the Hadith are the base and the primary sources of Islamic law. They contain the answers to all questions that human beings may face in their whole life up until the end of the world. Even though, the Holy Quran is simple, it contains many things which cannot be understood; not only by common people but even by experts of language. Mere expertise over language does not give one mastery over law and legal implications and nuances. Life is ever-changing and as such the rules governing it also change with the times. There are many
things which are not explicitly mentioned in the Holy Quran and Hadith, but which are necessary today, for e.g. share business, fixed deposits, Islamic rules about insurance and other such rules.
In these and such issues, we have to use the guidelines laid down by the Mujtahidin (the jurists). Those guidelines have been laid down in the light of what the Holy Quran and Hadith say and what they demand.
Nowadays, the enemies of Islam
are raising many objections about Islam. It is our duty to combine all
our forces and answer to them and not that we fight among themselves.
Imam A’adham is a great Muhaddith (Hadith-Expert). The narrations of his students are present in Sihah Sittah (The 6 most authentic books in Hadith) like Sahih Bukhari, Sahih Muslim, Jame’ Tirmidhi and others.
When the beginning verses of Surah Juma’a was revealed:
It is He Who has sent amongst the Unlettered a messenger from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in Scripture and Wisdom― although
they had been, before, in manifest error― (2) As well as (to confer all these benefits upon) others of them, who have not already joined them: and He is Exalted in Might, Wise. Surah
Juma’a (62:2,3)
Hadhrat Abu Hurairah (May Allah be well pleased with him) asked the Holy Prophet (Sallallahu alaihi wa sallam): O Prophet of Allah (Sallallahu alaihi wa sallam)! Who are the ones who will come after and you will recite the verses of the Holy Quran to them and purify them? The Holy Prophet (Sallallahu alaihi wa sallam) did not answer and held His peace. The question was repeated thrice. Hadhrat Abu Hurairah (May Allah be well pleased with him) says:
At that time, Hadhrat Salman Farsi (May Allah be well pleased with him) was present with us. The Holy Prophet (Sallallahu alaihi wa sallam) kept His hand on Hadhrat Salman Farsi (May Allah be well pleased with him) and said: If Iman is as fat as the planet Venus, then some people among them (i.e. the people of Hadhrat Salman Farsi), why some, only one person will get it from even there.
Hadhrat Imam Jalaluddin Suyuti (May Allah shower His mercy on him) writes in “Tabyeez Us Saheefa ” that this Hadith is perfectly correct, which gives glad tidings of the coming of Imam
A’adham Abu Hanifa and expresses his superiority.
All the scholars agree that this Hadith has the prophecy of the coming of Imam A’adham Abu Hanifa and his superiority, because in the people of “Faras,” there is no one more knowledgeable than him.
Imam A’zam (May Allah Ta’ala be well pleased with him) had spent his whole life in piety & fear of Allah Ta’ala. Because of this, Allah Ta’ala had opened his heart. Allah Ta’ala granted
Imam A’adham (May Allah Ta’ala be well pleased with him) extraordinary memory and juristic ability. Through the blessings of the Holy Prophet (Sallallahu alaihi wa sallam) Imam Azam (May Allah Ta’ala be well pleased with him) worked out 83000 rulings of the Shariah. Imam A’adham (May Allah Ta’ala be well pleased with him) did not offer his opinion against the Holy Quran and the Hadith, but he worked out the rulings of the Shariah in the light of the Holy Quran and Hadith. Imam Sha’arani (May Allah Ta’ala shower His mercy on him), who is a Shafa’ee, says about the rulings of Imam A’adham Abu Hanifa (May Allah Ta’ala be well pleased with him): I have researched and compared, the rulings of Imam A’adham Abu Hanifa (May Allah Ta’ala be well pleased with him) or any of his students.
They are extracted from the verses of the Holy Quran or the Hadith or the Traditions of the Companions or with the permitted Qiyas (analogical reasoning) on the Holy Quran and Hadith.
Hadhrat Imam A’adham Abu Hanifa deeply respected the Ahle Bait of the Holy Prophet (Sallallahu alaihi wa sallam) and his research in Fiqh has the support and the backing of the Ahle Bait.
Hadhrat Imam Abu Yusuf (May Allah shower His mercy on him) states that once Hadhrat Imam A’adham Abu Hanifa was sitting in Masjid Haraam. People would come, ask their questions and he would answer them. Suddenly, Hadhrat Imam Jafar Sadiq (May Allah be well pleased with him) sat there. As soon as Imam A’adham Abu Hanifa saw him, he stood up and said:
O prince of the Prophet of Allah! If I knew that you were here, you would not have found me sitting when you were sitting. Hadhrat Imam Jafar Sadiq (May Allah be well pleased with him) said:
O Abu Hanifa!
Sit down and keep instructing the people. I have seen my forefathers doing the same.
Imam Azam Abu Hanifa (May Allah Ta’ala be well pleased with him) was born in 80 Hijri and passed away in 150 Hijri. His teachers only of Hadith are 4000. Most of them are Companions or Tabi’een. The canons of Hadith are full of the Hadith narrated by his great students.
Imam Bukhari (May Allah Ta’ala shower His mercy on him) has recorded 22 Hadith in Sahih Bukhari in which there are only 3 links between the narrator and the Holy Prophet (Sallallahu alaihi wa sallam). This is a great honor for him, but in 20 of these Hadith, Hanafi Hadith Experts are his teachers. Makki bin Ibrahim is a Muhaddith (Hadith-Expert), a close student of Imam A’adham Abu Hanifa (May Allah Ta’ala be well pleased with him) from whom Imam Bukhari took 11 of these Hadith; from Abu A’asim Zahhak An Nabeel, Imam Bukhari (May Allah Ta’ala shower His mercy on him) took 6 of these Hadith; from Muhammad bin Abdullah Ansari, he took 3 Hadith. These Muhaddithin (Hadith experts) are the students of Imam A’adham Abu Hanifa (May Allah Ta’ala be well pleased with him) and the teachers of Imam Bukhari (May Allah Ta’ala shower His mercy on him). If these teachers of Imam Bukhari (May Allah Ta’ala shower His mercy on him) are not considered, then he will have only 2 Hadith of only 3 links with the Holy Prophet (Sallallahu alaihi wa sallam).
Once during the lecture of Hadhrat Makki bin Ibrahim (May Allah shower His Mercy on him), he was teaching Hadith from Imam A’adham Abu Hanifa (May Allah shower His mercy on him). A person got up and said: Teach us the Hadith got from Ibn Juraij instead of the Hadith of Abu Hanifa. Hadhrat Makki bin Ibrahim got angry and said: We do not teach the fools and the disrespectful. Leave my class at this very moment! You do not have permission to write down the Hadith which I have taught.
When that person went away, he resumed teaching the Hadith taught from Imam A’adham Abu Hanifa.
One of Imam Azam’s students is the great Muhaddith Abdur Razzaq, about whom the world of knowledge knows that he is a master extraordinaire in the sciences of Hadith. This one student
has narrated 2496 Hadith, which are recorded in the books of Hadith- Sahih Bukhari, Sahih Muslim, Sunan Abu Dawood, Sunan Nasai, Jame Tirmidhi, Sunan Ibn Majah, Sunan Darmi and Musnad Ahmed bin Hambal. He praises Imam A’adham Abu Hanifa (May Allah Ta’ala be well pleased with him) and narrates Hadith from him in his Musannaf. Hadhrat Yahya bin Ma’een, holds such a great place in the sciences of Hadith that Imam Ahmed bin Hambal (May Allah Ta’ala be well pleased with him) used to say: If Yahya has not heard a Hadith, then that Hadith does not exist. This great Muhaddith used to give the Islamic legal rulings (fatwa) on the Hanafi Madhhab. Reliable and authentic Fiqh is the Fiqh of Abu Hanifa. I have seen the Muhaddithin of my age following it. Of special note is that Yahya bin Ma’in is one of those Muhaddithin to whom Imam Bukhari (May Allah Ta’ala shower His Mercy on him) showed
his book, Sahih Bukhari, after completing it. When Yahya bin Ma’in endorsed it, only then he presented it to the world. If the followers of Imam A’adham Abu Hanifa (May Allah Ta’ala be
well pleased with him) are called misguided and innovators (bid’ati) then the status of Sahih Bukhari, which has been endorsed by the students of Imam A’adham Abu Hanifa will also be affected. Imam Bukhari (May Allah Ta’ala shower His mercy on him) has also taken Hadith from 21 Hanafi Muhaddithin.
Hadhrat Abdul Azeez bin Maimoon (May Allah shower His mercy on him), whose narrations are recorded in the Sihah Sittah, Muhaddith Abdur Razzaq, Wak‘ee bin Jarrah are his students. He says that the person who loves Imam A’adham Abu Hanifa is a Sunni and the one who hates him is a Bida’ati (innovator in religion).
That is why for your good we advise you not to fall prey to sectarianism, but to trust the elders of the religion and benefit from their research. If anyone wants to carve out a new path for himself, then it’s their wish, but they have no right to taunt those who follow the guidelines laid down by the elders.
====================
Why are there differences of opinions? (this part is taken from Deobandi scholar’s answer to Wahabi questioner)*
There are many reasons which
contribute to why there exist differences of opinion. The nature of the
Arabic language, the pronunciation of words, diacritical marks (i’rāb), method
of transmitting any narration, the criteria for accepting any
narration are just some of the many reasons which leads to differences
of opinions.
Before proceeding, it is important to understand that one bounty which Allah Ta’ala favoured on this ummah is that differences of opinion are not only allowed but considered as a mercy.
If differences of opinion were
something bad we would not have found any differences in the golden era
of the honourable sahabah رضوان الله تعالى عليهم اجمعينwho were in the
company of Nabi صلى الله عليه وسلم. In fact, when we study the noble
Quran we find that many places Allah Ta’ala left open for differences.
If He wished he could have cleared things right from the inception.
Regarding the iddah (waiting period) of a divorcee Allah Ta’ala mentions:
{ والمطلقات يتربصن بأنفسهن ثلاثة قروء (228)}
A divorcee should keep herself for three quroo (2:228)
What is the meaning of quroo? Does
it mean impure period (menstruation) or pure period (between the
menses)? Sahabah رضوان الله تعالى عليهم اجمعينhad differences amongst
themselves. Great personalities the likes of Sayyiduna Ibn Mas’ood رضي
الله تعالى عنهand others opine that it ishaidh, whereas other great personalities the like of Sayyidatuna Aisha رضي الله تعالى عنها opinion that it refers to the clean period. Had differences of opinion been disliked in the shariah, Allah Ta’ala would have simply changed the word and make the meaning clear. Differences of Opinion Arising from the Understanding of the Noble Quran:
- Difference in the tafseer (interpretation) of a word.
Above we have discussed an example. There is a difference in the tafseer of the word qurooand therefore difference in the ruling.
- Could shadh (isolated) methods of recitation be used in establishing a ruling?
There are various modes and
methods in which the Noble Qurān could be recited. Some methods are well
established whilst others are not. Those methods which are not so well
established are known as shadh or isolated modes of recitation.
Some scholars accept shadh recitations as sufficient enough proof to establish a ruling whilst others stand to differ. Ulamā who accept the usage of shadh methods
of recitation as a legitimate means of establishing any ruling would
conclude differently from those who do not accept it. An example of this
is the ruling regarding keeping fast of kaffārah of breaking an oath;
should it be continuous or not. The normal famous Qirā’ah reads as:
لا يؤاخذكم الله باللغو
في أيمانكم ولكن يؤاخذكم بما عقدتم الأيمان فكفارته إطعام عشرة مساكين من
أوسط ما تطعمون أهليكم أو كسوتهم أو تحرير رقبة فمن لم يجد فصيام ثلاثة
أيام ذلك كفارة أيمانكم إذا حلفتم واحفظوا أيمانكم كذلك يبين الله لكم
آياته لعلكم تشكرون (89)
Allah does not hold you accountable for your laghw (ineffectual)
oaths, but He does hold you accountable for the oath with which you
have bound yourself. Its expiation is to feed ten poor persons at an
average of what you feed your family with, or to clothe them, or to free
a slave. However, if someone cannot afford a slave, he has to fast for
three days. That is expiation for the oaths that you have sworn. Take
care of your oaths. That is how Allah makes His signs clear to you, so
that you may be grateful. [5:89]
However, the Qirā’ah of Sayyiduna Ubayy and Ibn Mas’ood رضي الله تعالى عنهماreads as:
فصيام ثلاثة أيام متتابعات
He has to fast for three consecutive days
Those scholars who accept this
recitation will conclude that the fast needs to be consecutive whereas
those who do not accept this recitation will not conclude so.
Differences of Opinion Arising from the Noble Ahādith:
Our illustrious scholars have
laid down some principles and conditions for accepting a narration.
Generally there are five conditions for any narration to be considered
saheeh. However, we find that there are differences of opinion in
establishing these five conditions. Below are two of these conditions
with some examples:
- Continuous chain of narrators.
Some scholars like Imām Bukhāri
رحمه الله تعالىand others say that in establishing that the chain is
continuous it should be proven that every narrator met with the person
he is narrating from. To the contrary, other scholars like Imām Muslim
رحمه الله تعالى are of the opinion that the mere possibility of the
narrator and the one above him meeting is enough in establishing the
continuity of the chain.
Based on this difference, if
there is any narration where it cannot be proven that two narrators met,
then according to those scholars who are of the same opinion as Imām
Bukhāri رحمه الله تعالى,such a narration cannot be used to establish any
ruling. However, those who hold the same opinion as Imām Muslim رحمه
الله تعالىwould consider such a narration to be acceptable.
- The narrators should all be trustworthy.
Under this condition the following different points of contention exists:
Is it sufficient that the
narrator be a Muslim and no criticism has been made against him? Is it
sufficient that he appears to be trustworthy or does it have to be
confirmed that he is trustworthy?
Is it sufficient for one Imām to
say he is trustworthy or is it necessary for two Imāms to testify?
Which criticisms are acceptable and which are not?
Many narrators have been criticized by some and confirmed as trustworthy by others. Whose opinion do you follow?
One narrator might have tens of
ahadith. Those who accept him will accept all his narrations as well and
those who do not accept him will not accept his narrations. Thus, those
who accept these narrations will conclude differently from those who do
not accept it, thereby ending with a difference in opinion.
- Sometimes there are
contradictory narrations on a topic and both narrations are authentic.
For example, what is the preferred time to perform Fajr salāh; should it
be performed whilst it is still dark or should it be delayed a little?
- Vast majority of scholars
accept weak narrations in the absence of any strong narration. In fact
they give preference to a weak narration over analogy which is an
accepted source of Islāmic Jurisprudence. Those scholars whose accept
weak narrations in establishing a ruling will differ with those who do
not accept weak narrations as strong enough proof.
- Another reason why we have
differences of opinions is that sometimes there are different wordings
of a narration. Different scholars chose different wordings which led to
difference in the outcome. It is for this reason that scholars,
including the muhaddithoon,prefer those narrations which were narrated by fuqahā (jurists)
as they understand the implications of different wordings, and thus are
more precautious when narrating any narration. An example of this
reason is as follows:
A narration appears in the Sunan
of Imām Abu Dāwood رحمه الله تعالىregarding prayer upon the deceased.
The wordings of different narrations differ resulting in a difference in
the juristic ruling derived there from.
عن ابن أبى ذئب حدثنى
صالح مولى التوأمة عن أبى هريرة قال قال رسول الله -صلى الله عليه وسلم- «
من صلى على جنازة فى المسجد فلا شىء عليه » سنن أبى داود
Sayyiduna Abu Hurayrah رضي الله
تعالى عنهnarrates that Rasulullah صلى الله عليه وسلم said:
“Whoever prays
over a deceased in the masjid, then there is nothing against him”.
Other narrations have the wordings: “Then there is nothing for him”.
Those scholars who take the
wordings of “then there is nothing against him” permit salāh on the
deceased in the masjid, and to the contrary those who take the wording
“then there is nothing for him” disapprove of salāh on the deceased in
the masjid.
In Arabic the difference is
between لَه and عَلَيْه. This is one book, one narration, from one Sahābi
with the difference of just two letters yet the whole ruling changes.
The cause of this is not that anybody changed any narration on their own
accord, but this is how the hadith was narrated.
From this we can see how
intricate the Arabic language is. This leads us to another reason of why
we have differences of opinions.
- The manner of pronouncing or reading the i’rab (diacritical mark) of any word also leads to differences of opinions.
If a person slaughters an animal
and a foetus comes out from the womb of the mother, does the foetus
need to be slaughtered or shall the slaughtering of the mother suffice?
ذكاة الجنين ذكاةَ ُامه (مسلم)
The slaughtering of the foetus is the slaughtering of the mother.
The word ذكاة when read with a dhammah gives the meaning that the foetus does not have to be slaughtered separately, whereas when read with a fathah means that it needs to be slaughtered.
Will it be correct for a person to open English translations of Quran and hadith and start deriving laws???
Together with the above there are many other reasons of differences of opinion. For more details refer to the following books:
- اثر الحديث الشريف في اختلاف الأئمة الفقهاء رضي الله عنهم الشيخ محمد عوامه
Which translates as: the effect hadith had in causing the Jurist to differ.
- اثر الاختلاف في القواعد الاصولية في اختلاف الفقهاء الدكتور مصطفى الخن
Which translates as: the effect of principles in causing the Jurist to differ.
- اثر اللغة في اختلاف المجتهدين عبد الوهاب عبد السلام
Which translates as: the effect of linguistics in the differing of Jurist.
Why one of four?
There were many mujtahids in the past. Why do I have to restrict myself to following one of the four madhāhib? Why can’t I follow any other madhhab?
One of the conditions in following a madhhab is that it should continue to develop after the founder of the madhhab. For example, in the Hanafi madhhab the
students of Imām Abu Hanifa Imām, Imām Abu Yusuf and Imām Muhammad
رحمهم الله تعالىcontinued to build on the foundation laid by Imām Abu
Hanifa رحمه الله تعالى. Ulama and scholars who came later on continued to review, codify, explain and expand on the Hanafi madhhab. It is in this manner that we have a fully codified and systemic madhhab. This has been the case with the other three madhāhibalso. In contrast to other schools of thought which were not codified, researched and recorded as the above mentioned madhāhib. The views of other mujtahids were passed on as knowledge (i.e. their views were quoted when discussing a mas’alah but it was not accepted as a madhhab to be followed). It is for this reason that some of their views are found scattered in different books.
From the above explanation we also understand that the four madhāhib are not the works of a single individual. However, it is the conglomeration of the united efforts of the ulama throughout the ages. Why one madhhab?
If all four madhāhab are correct why do I have to restrict myself to only one madhhab?
If a person does not confine himself to one madhhab he will ultimately fall prey to the evil of his nafs. He
will always be looking for what suits his whims and desires. This will
cause a lot of harm to his religion. If someone decides to pick and
choose the most prudent view he will be putting himself in difficulty.
Therefore there is security and ease in confining oneself to one madhhab.
Following one scholar is an
established practice from the time of the honourable Sahaba and Tabi’oon
رضوان الله تعالى عليهم اجمعين. Imām Bukhari رحمه الله تعالىnarrates on
the authority of Ikrimah رحمه الله تعالى:
حدثنا أبو النعمان
حدثنا حماد عن أيوب عن عكرمة : أن أهل المدينة سألوا ابن عباس رضي الله
عنهما عن امرأة طافت ثم حاضت قال لهم تنفر قالوا لا نأخذ بقولك وندع قول
زيد قال إذا قدمتم المدينة فسلوا فقدموا المدينة فسألوا فكان فيمن سألوا أم
سليم فذكرت حديث صفية رواه خالد وقتادة عن عكرمة – صحيح البخاري 1758 دار
الفكر
The people of Madina asked Ibn Abbās the ruling of a woman who makes (her first tawāf) of the Ka’ba and thereafter experiences her menses (before she can make her final tawaf). Ibn Abbās told them that she may go home without completing her final tawāf. The
people of Madina said, “We will not follow your verdict and abandon the
verdict of Zayd.” Ibn Abbās replied, “When you reach Madina then
enquire from him…” (Bukhāri 1758)
Ibn Shihāb az-Zuhri رحمه الله
تعالىcommanded his student Yunus ibn Yazīd al-Ayli رحمه الهه تعالى that
obey him and make wudhu if you eat anything cooked on a fire. Yunus رحمه
الله تعالىreplied I will not follow you and leave the view of Sa’eed
ibnul Musayyab. Zuhri رحمه الله تعالى kept silent. (Atharul Hadīthish
Sharīf 79)
Why should I follow an Imām of fiqh?
Why do I have to follow an Imām of fiqh? Why can’t I follow an Imām of hadīth? It
is unanimously accepted that the Sahīh of Imām Bukhāri is the most
authentic book after the book of Allah Ta’ala. Why can’t I follow Sahīh
Bukhāri?
The sphere of a muhaddīth is different from that of a faqīh. A muhaddīth deals with matters relating to the chain of narrators and the words of a hadīth whereas a faqīh deals with the understanding and the practical implications of a hadīth. Furthermore, the muhaddīthoon do not have a fully codified madhhab. This is accepted fact to which even the muhaddīthoonagree. Whenever Imām Tīrmīdhī رحمه الله تعالى commented on anything relating to the sanad of any narration he always quoted the muhaddīthoon and whenever he related some relating to a fiqhi ruling he only quoted the fuqaha.
The great muhaddīth, Imām Suyfān ibn Uyaynah رحمه الله تعالى mentioned:
التسليم للفقهاء سلامة في الدين
Submitting to the fuqahā is safety in Dīn. (Atharul Hadīthish Sharīf 116)
Imām Tirmidhi رحمه الله تعالى said:
سنن الترمذى – (ج 3 / ص 316 رقم الحديث 990 )
وكذلك قال الفقهاء وهم أعلم بمعاني الحديث
The fuqahā are more knowledgeable of the meaning of ahādīth.
Shaykh Awwamah حفظه الله تعالىquoting Mawlana Binnorī رحمه الله تعالىexplains that it is important to understand that the muhaddithoon followed certain fiqhi rulings. Based on the rulings they followed they chose which ahādīth to add in their compilations. For example, Imām Bukhāri رحمه الله تعالىopined that a person should do raful yadayn therefore, he added those narrations which prove his viewpoint. So his ahādīth are based on his fiqh and not vice versa. (Atharul Hadīthish Sharīf 152)
Our ustadh explains that when our illustrious ulama mention
that Bukhāri and Muslim are the most authentic books it does not mean
that each and every narration is the most authentic and given preference
over other ahādīth. What is meant is that on a whole these two books are the most authentic. (Who are the blind followers?)
It should also be understood
that by default it does not mean that any narration appearing in Bukhāri
is given preference. Allāmah Irāqi رحمه الله تعالىmentioned 110 reasons
of any narration been given preference. It is only at number 102 that
he mentioned if any narration is in Bukhāri or Muslim will it be given
preference over other narration.
Allāmah Shawkāni رحمه الله تعالى listed forty-two reasons which pertaining to the sanad which could be a means of giving preference to any narration. Only at listed number 41 did he mention that a hadīth appearing in Bukhāri or Muslim could also be a reason of preference. (Atharul Hadīthish Sharīf 150)
Why I can’t follow the most authentic view?
On what basis will a person
determine which view is that most authentic?
If he uses his own
discretion to ascertain the most authentic view, he is incapable in accomplishing this. If he has reached the stage whereby he is able to
determine the most authentic view then there is nothing wrong with this.
(Atharul Hadīthish Sharīf 112) However, it is important to note that
for a person to reach this position he should be well qualified in all
branches of knowledge starting from basic Arabic grammar right up to the
intricacies of hadith and tafseer.Furthermore, in determining whether a person is fit for this lofty position or not his personal opinion will not be accepted.
If a narration is authentic it is my madh’hab
When a narration is established as saheeh then this will be my madh’hab. This has been narrated from all our illustrious fuqaha and
in fact it is the maxim of every believer. However, it is important to
understand what is meant by this statement and to whom it is addressed. It is important to realize that any hadith cannot be taken on face value, even though it might be saheeh. There are many factors which could affect the status of practicing on any hadith. Our illustrious fuqaha رحمهم
الله تعالى have made painstaking efforts in sifting out and clarifying
for us which Ahadith should be used and which should be left out. Not
every hadith is ma’mool bih (practiced upon).
Ibn Wahb رحمه الله تعالى narrates that he heard Imam Malik رحمه الله تعالى say:
“Many ahadith could be a means of misguidance.”
What did this great Imām mean by
saying hadith could be a source of misguidance? He meant that not all
ahadith are suitable to be practiced upon. Even though it might be
authentic but it could be abrogated, there could be other Ahadith on the
topic too, it could be a speciality of Nabi صلى الله عليه وسلم, or the
hadith could be going against other principles of Islam (despite the
fact that it is saheeh. An example of this is found in Saheeh Muslim).
Ibn Wahb رحمه الله تعالى also explains:
“Any person who has hadith but does not have an Imām in fiqh is astray.”
Great words from a great
personality! This great scholar is pointing to the fact that merely
having a lot of narrations is not sufficient. One has to have the
understanding of how to apply them. Which narration fits where? How to
join the puzzle together?
The statement “when a hadith is
authentic it is my madh’hab” has been addressed to those people who have
reached this level; the level of ijtihād.
Furthermore, in trying to attribute any narration as the madh’hab of
an Imām, one needs to be certain that the Imām did not know of this
narration. It is very possible that the Imām did not act upon this
narration despite knowing about it. In order to know if the Imām knew
about the narration, one needs to study all the works of the Imām and
his students. This is an extremely studious task. Imām Ghazāli رحمه الله
تعالىcommenting on one narration says that this hadith did not reach
Abu Hanifa. Ibnul Humām رحمه الله تعالىcomments on what Imām Ghazāli
رحمه الله تعالىsaid by saying that Imām Abu Hanifa رحمه الله تعالىdid
know about it and he mentioned it in his musnad. Even after
reading all the books of an Imām we can still not say with certainty
that the Imām did not know about it. If a narration is not found in
Saheeh Bukhari it does not mean he did not know about it. Similar is the
case here.
Many great scholars the likes of
Ibn Abil Jarood who was a student of Imām Sahfi’i , Abul Waleed
an-Nisaburi and Abul Hasan al-Karaji رحمهم الله تعالى tried to follow
this statement. However, those who came after them criticized them and
showed where they slipped up. It was no ordinary people who tried to
apply the above statement. They were great scholars of their times.
Therefore, if they erred in their endeavour despite their lofty academic
ranks, does it make sense for any laymen like me or you to try to
implement this statement???
Above we have seen how scholars of hadith differ in their conditions in classifying a narration as saheeh. According to whose classification of saheeh will we apply the statement if a hadithis authentic?
These are just a few glimpses into the intricacies of what taqleed and ijtihad entails. This should be sufficient for a person with sober understanding to realize that:
التسليم للفقهاء سلامة في الدين
Submitting to the fuqahā is safety in Dīn.
****This update Ends here kindly click to part 2 of the article, named Summary of the meaning of Taqleed
Updated [@7:26 PM 2-8-14] Hadith of Muslim Shareef Kitabul Iman Chapter 22 Hadith Number (103 urdu version) (199 English version) both from Salafi Publications.
Updated on [@ 10:38 PM //]
These scans clearly indicate the
higher status of the people of knowledge which directly and indirectly
proves taqleed. Note all of the scans are taken by the Salafi Publishers
=============
Updated: 17/2/2014 by Admin 2 Zarbehaq
Mustadrik alal sahihayn shareef.
Imam hafidh abu Abdullah Muhammad bin Abdullah bin Muhammad Haakim (rta) states in Khutba:
Rough translation of important passage:
First Imam recites the Surah an Nisa:
After that he said:…………”This is
blessing and Ehsan of Almighty Allah that he selected the best people
among the people around his blessed Prophet (sal allahu alehi wasalam)
to be his companions, those were blessed Sahaba (companions) who were of
Great honour and piety, who were there on each and every good or tough
occasion there with Rasoolallah alehisalam, and were always remain with
the company of the Prophet alehisalam, and they take everything from him
(alehisalam) which Prophet alehisalam gave us through Allah’s will and
which was bound upon his Ummah. Then Sahaba (companions) provided that
(knowledge) to those who came after them, and then this chain continued
in each and every era, and thus it reaches to us. These are those isnad
(chains) which are reached to the people through the people of justice,
and this is an Honour for the Ummah from Allah Almighty which is only
given to this Ummah, none other nation can have this. Then Allah (jala
washanuhu) has kept such group in each era of this nation consist of Scholars of Deen (Ulema Fuqaha,) and for the Muslims the group of Imaams appointed for them.
So to save ahadeeth (sayings of the Prophet alehisalam) and chain of
narrations (along with the knowledge of narrators) from each error, so
to save the revelation from Allah keep pure from lies.
……..
………………..
…………………… uptil now in our time a
little minor group of those deviants are been aroused that who talk bad
about the knowledge of narrators (i.e,, imam means the deniers of hadith
and narrations) they are bid’atis. so i had collected all authentic
chains of narrations and authentic ahadith from………[till the end]“.
Updated: 20/2/2014:
Two more Tafaseers are been
added regarding Verse 59 or Surah al Nisa of Holy Quran, Which clearly
shows that Taqleed is actually Islam and if someone does not doing it
that means they are denying Islam.
Tafseer of Imam Nasrud-deen Muhammad b. Ahmed Abul Laith Samarqandi (rahimaullah)
Tafseer of Syaduna Sheikh Abdulqaadir Jilani (rd) (Ghauz al Azam, our Spiritual mentor and Founder of Qadri Sufi Order, to whom even Wahhabies claim to be followers.
Tafseer of Imam Nasai (Famous: Sunan Nasai’s Writer) Language: Arabic
Updated: on same date:
Tafseer of Imam Jazari (rta) By Salafi Saudi Publication: Which totally proof Our Authentic belief from their home.
Update ended : Hundreds of authentic references in our library now. All Praises for Allah and his beloved Prophet alehisalam.
Last Update: 20/2/2014
Click below to access all folders
on our Scans Library Regarding Scans Presented in this article.
Specially note. We will try to update these folders regularly as the
latest scans arrived but will be not updated here in writing. So check
it after few days, may be there are more and more updates for sure.
THANK YOU (Article Ended Here)
Resources & Scan Links Given in this Article Can be Accessed Here:
1) More than 300+ Scans of Quranic Exegesis (Tafir'atil-Quran)
Ahadith Folder of Scans
On the great status of Imam e Adham Abu Hanifa (razi Allahu tala anho)
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