a confused brother !!

[ali asgar]

[updated:LAST EDITED ON 24-04-02 AT 04:49 PM (GMT)]Salam to all muslims
While visit to this forum I found many inteligent brothers and sisters discussing on different issues , so i also wished to take a chance to ask my question

Some question related to TAQLEED (blind following of madhabs of Imams) are asked to me from some friends of mine and I was confused , I seek some persons to reply these inorder and accordence

1. When Isa (pbuh) wil return again which maslaq he will follow ? hanafi ? safai ? maliki ? humbli ?
2. Who were Imams before 4 Imams ? if none , themn whom they were following ? why ?
3. It is obligatory on Imam’s part to follow Quran and sunnah or give their ideas on perticuler issue ?
4. There were also many more Imams like bukhri, muslim, tirmizi , Ibn maja and many more like 30/40 , It is not proved from their book about following any one of the four ? then what they were following ? and why we follow only four ?
5. What is Ijmaah ? and who are suppose to gather for ijmaah ? and what about ijmaah agaisnt sunnah ?
6. How one (like me ) can know that opinion which Imam is true ? what is measure and it proof ?
7. No doubt 4 khulfa e rashidin were better then 4 Imams then why one should be muqaleed (follower) of 4 Imams instead of 4 khalifas ?
8. Is there any proof from quran and hadith to follow any one from 4 ?
9. It is known that Many books of fiqh written after many centuries after death of Imam in the name of Imam , then who wrote them ? does writer had any evidence from Imam in many opinions quoted in the name of that perticuler Imam ?
10. There is no hadeeth showing that one can pray salat leaving there hands down ( unfolded) then why Malikees do that ? I came to know that this is an act shia’s also do
11. One the day of quiamha the flag and intercession will be in hands of our prophet (pbuh) or there will be 4 imams having their flags and intercession ?
12. If 4 imams will have their flags then who will be under flag of muhammed (pbuh) ? only sahabas ?
13. What was the reason of fight between followers of 4 Imams till 4 th century ? who were on truth ? many hanafi killled many safai and visversa so on , what was base of disgreement during those days and what is reason of agreement now a days ?


Thanking you in advance in a hope to satisfy me

Salams from ali asgar

[Sadiq]

Salam to all!

I would like to welcome you...As this is a way on the net, were u can learn and discuss issues with fellow members from around the world.

>Salam to all muslims
>While visit to this forum I found many inteligent brothers
>and sisters discussing on different issues , so i also
>wished to take a chance to ask my question

Ill try and help..

>Some question related to TAQLEED (blind following of madhabs
>of Imams) are asked to me from some friends of mine and I
>was confused , I seek some persons to reply these inorder
>and accordence

Please reframe the 'wording'...blind following as this is not correct in the light of islamic history and is used in a abusive manner. I will write few passages from different scholars to explain this beautfiul blessing of taqleed which we have in front of us.

Let us begin;


"..Abdul-Ghanee Nabulusy, writes in his book Khulaasatul Tahqeeq fi Hukmil Taqleed wal Talfeeq, "In unanimous legal rulings of Islam understood clearly and simply there is no need to do taqleed of any one of the four Imams. For example, praying, fasting, giving poor due, performing pilgrimage being mandatory. And Adultery, homosexuality, drinking of intoxicants, murder, theft, and robbery being prohibited are clear and simple rulings in which there is no need to do taqleed. Taqleed is only in the those Islamic rulings that are disagreed upon by scholars."

Allamah Khateeb Baghdady, writes in Al-Fiqeeh wal-Muttafaqah, "Legal rulings are of two types. The first type of rulings are those established as a part of the deen, explicitly and clearly, like the five times daily prayers, paying of poor due, fasting in the month of Ramadhan, performing Hajj, and the prohibition of adultery, drinking of intoxicants and other orders and prohibitions of this type. It is not permissible to do taqleed in this category of rulings, because everyone has the knowledge of such rulings, thus how could one do taqleed as it would be meaningless to do so. The second type of rulings is those comprehended through thorough research and establishment of proof like the acts of worship, business transactions, and fine details of marriage. In this type of rulings taqleed is permissible, because Allah SWT say in the Qur’an, "Ask from those who have knowledge if you do not know." Also, if we were not permitted to do taqleed in the detailed rulings of the deen then everyone would have to attain the knowledge of the deen that would make life difficult to fulfill other necessities of life. Plantations, farms, and industries would be destroyed as a result. Thus, to prohibit taqleed of this type is not rendered.."

I will try and explain the types of taqleed, which if not addressed leads to false ideas and remarks. This is from the scholars.

>Taqleed of the lay person.

Sheikh Khatib of Baghdad wrote; " As for those who should appply taqleed it is the lay person who does not know the methods of extracting Islamic rules. It is permissible for such person to follow one specific Imam and act upon his fatwas. This is so because he does not possess the tools for ijtihad so his duty is to follow...." Al-Faqih page 68.

The follower on this level has to consider the opinion of the imam and not result in discussing of proofs, as he is not capable of making judgements as he is not academically capable.

>Taqleed of a expert scholar.

This person is someone who has mastered and command over the islamic sciences such as tafseer, hadith and fiqh. This scholar to be an expert scholar has to be able to memorise the works of his school of thought, prerequisities are that he should be of sound judgement, well versed in arabic and be aware of of statements in preferences of arguments.

This statment from a book, should clarify the taqleed of a mutfi within a school of thought to a lay person;

" This person is not only aware of the school of thought, but also of reasoning behind the fatwas of that school. As a mufti, he is able to sift though the different opinions within his school and is qualified to issue fatwas based on the needs of his age or to elucidate them accordingly. Hence, those issues, which are discussed in the books of the school of thought, which he adheres to, may be evaluated according to the premises of the school. In exceptional circumstances, he may leave his Imam and follow the opinion of another Imam. The rules and conditions for this practice are explained in the principles of jurisprudence and in the books of giving fatwas." Taken from Uqood Rasmul by Ibn Abi Deen.

This is one statment well known and very true;

Maulana Rasheed Ahmed Ghanghohi writes;
" After due diligence, if this opinion of his Imam is against the Quran and Sunnah, then every believer must leave the Imam's opinion. Nobody will deny this if the case is proven. The question is, how can a lay person determine this?." From his book Sabeelur Rashad page 30-31.

>Taqleed of a scholar who is a Mujtahid in his school.

A scholar who has reached as a Mujtahid in his school follows and adopts an absolute mujtahids principles of extracting rules but also having the ability to extract laws from the Quran and Sunnah. These mujtahids may differ with the Imam, but they will follow the majority of the rulings within the respected school.

The likes of Imam Yusuf, Imam Abu Tahur, Imam ibn Qasim, Ibrahim al- Harbi from the respected four schools are all mujtahids within the school.

Read this from Sheikh Abi Deen;

" The second level of Mujtahids are those who are mujtahids in their school of thought like Abu Yusuf and Muhammed and all other hanafi scholars who are capable of deriving rules from the above mentioned proofs based on the principles of thier teacher. These scholars, although differing with thier teachers in certain details, follow him in the base of his principles." Sharhu Uqood Rusmul Mufti page 4 by Abi Deen.

..............


There are plenty of books trying to help those who seek questions to taqleed. There are a large amount of stars...its like as one scholar said...the schools of thought are different telescopes to the same stars... and the great imams have done the work, which many of us can't. Meaning laymen..who are not 'experts' in the field of fiqh or hadith, let alone differ between the hadiths/verses.

..........

After reading the above, i would like you to read the following, which does enlighten those who are seeking the truth, this is one verses compared to many about asking;

"..So, if you do not know, ask those of remembrance" (Surah al nahl:43)

There is an academic principle in this verse which is used to adress the issue of following an imam. Those who are not experts in the field should resort to seeking advice from those who are and act accordingly. As Sheikh Aloosi writes in his commentary;

"..This verse has been used to prove that referring to scholars is necessary in cases where one does not have the knowledge of the issue in question. Imam Suyuti in his 'Ikleel' writes that this verse has been used to prove the point that the lay person may follow another Imam (make taqleed) in details of Islamic Law.." (This is taken from Ruhul Ma'aani Vol 14 pg 148)

There are a large numbers of scholars have written about this issue; i will continue to gather the knowledge which they have passed on to us and present it to you;

Khatib Al-Baghdadi writes; " As for the question is; who is allowed to follow (and make taqleed)? It is the lay person who does not have the tools to understand the laws of islam. The lay person is allowed to follow a scholar and act upon his advice. Allah says " So if you do not know, ask those of remembrance" (Taken from Al-Faqih wal Mutafaqqih Vol 2 page 68)

This is a response regarding taqleed from a very well known scholar, which should help you dear brother and those reading this and his written many books on this topic and other issues;

Shah Waliyyullah of Delhi writes; " The criticism against Taqleed does not apply to the person who acknowdges that he should follow only the Prophets statements, that is to say what the prophet made halal and what he made haram since this person does not possess the knowlede enumerated by the Prophet, and is not capable of reconciling apparent contradictions, nor does he have a structured method of extracting rules from those statements, he should follow a righteous scholar assuming that he is right in his opinion, provided that the scholar follows the Quran and Sunnah and gives fatwas basesd on them. However, if the assumption of the follower is found to be wrong, he must withdraw from following that scholar immediately without any questions or debates. How can anyone doubt this line of thinking since the practice of asking fatwas and giving fatwas has been vogue from the time of the prophet. There is no difference if he asks the scholar whom he follows all the time or whether he asks him somtimes (as in following a particular scholar) and others on other occasions (or practicing taqleed in general) as the scholar meets the criteria which we have mentioned." (Ilaaus Sunni Vol2 page 4-69)

And as the brilliant scholar of islam, Imam Nawawi gives this very helpful and accurate response;

" The reasoning for this is that if following any school of thought was allowed, it would lead to people hand-picking the conveniences of the schools in order to follow thier desires. They would choose between halal and haram between necessary and permissible. This would lead to relinquishing the collar(burden) of responsibilty, this was unlike in the early days if islam where the schools of thought were not readily available, nor were they structured or known. So based on this reasoning, a person should strive to choose one school of thoguht which he follows precisely." This has been taken from Al-Majmu vol 1 page 91.


Now i will try my best, but i hope others help me too..!

>1. When Isa (pbuh) wil return again which maslaq he will
>follow ? hanafi ? safai ? maliki ? humbli ?

I do not understand this question, the dear prophet will follow the ways of the prophet, can you tell me which school of thought does not follow the sunnah?...so does it matter..!

>2. Who were Imams before 4 Imams ? if none , themn whom they
>were following ? why ?

At the time of the imams, all the people had the knowledge, which they 'all' contained. And followed. So there was no need to follow someone. And history has shown other 'imams' or schools of thoughts, but either they were not precise, or they did not document the sources. Many Imams did not complete or a large number of followers.That left the four schools of though which have been passed on and recorded and codified and also accepted throughout the world. The main issue here is that they have been structured and contain all issues addressed by the respected Imam.

>3. It is obligatory on Imam’s part to follow Quran and
>sunnah or give their ideas on perticuler issue ?

I do not understand this question. The job of the imam is to 'derive' rules from the large numbers of verses and hadiths, simple. They are not there to fufil thier desires or to include thier 'ideas'. They are reconzied for thier taqwa (fear in allah)..they did not add or change anything..and were always looking for the truth. The Imams have studied and have become experts in the field of hadith/fiqh/tafsir e.t.c.

>4. There were also many more Imams like bukhri, muslim,
>tirmizi , Ibn maja and many more like 30/40 , It is not
>proved from their book about following any one of the four ?
> then what they were following ? and why we follow only
>four ?

There were a large number of imams in the world. They followed also, but they had the qualifications in certain issues so they had the option to chose from different fiqh answers, as they had the knowledge to differ between the issues raised by the respected imams.

The likes of Imam Nawawi, Ibn Sibrimah, Imam Awzaai and many others, the main reason is that, they cannot be followed is that they are not well documented, nor thier orginal source of the school of thought survived.

Read the response of Imam Nawai above regarded your question about 'why' we follow 4 only.

>5. What is Ijmaah ? and who are suppose to gather for ijmaah
>? and what about ijmaah agaisnt sunnah ?

I will not adress this question for i am not sure if i am correct..i will get back to you.

>6. How one (like me ) can know that opinion which Imam is
>true ? what is measure and it proof ?

If you are a laymen, like most of the ummah or us, we 'do not' need to know if it is true or not. The Imam with the knowledge and methods which they have qualified within the field of islam, have given responses and verdicts considering the hadiths/verses.

It is not our duty to 'find' so called mistakes..if the person is a 'expert' scholar, who has studied and researched that matter within his school of thought can and only can, differ if the situation is wrong or not suitable for that time, and this scholar can take the opinion of another Imam.

>7. No doubt 4 khulfa e rashidin were better then 4 Imams
>then why one should be muqaleed (follower) of 4 Imams
>instead of 4 khalifas ?

Again..this has been addresed above..the documentation and codifed verdicts have not been recovered or there was no structured rules. This is also discussed by Ibn Taymiyah in Major Fatwas vol 2 page 446. Quite interesting answer.

>8. Is there any proof from quran and hadith to follow any
>one from 4 ?

Please read the above. The hadith which there are many, one of them is the following;

"Follow me (by observing what i do) and those who come after shall follow you (by observing what you do)."

This hadith is about the issue of the front row, it should observe what the prophet is doing and follow him in prayers and those who are behind should follow the front row. Ibn Hajr write;

" It is said that the meaning of this hadith is that the Companions should learn the rules of Islam from the Prophet and those who follow the companions (the tabieen) should follow the companions and so on until the world comes to an end." This can be found in Fathul Bari vol 2 page 171.

>9. It is known that Many books of fiqh written after many
>centuries after death of Imam in the name of Imam , then who
>wrote them ? does writer had any evidence from Imam in many
>opinions quoted in the name of that perticuler Imam ?

Basically the students write what the imam said. And the skill of memorizing was best in the past and then some of the students went forward to gather the writings and verdicts and put it in written format.

>10. There is no hadeeth showing that one can pray salat
>leaving there hands down ( unfolded) then why Malikees do
>that ? I came to know that this is an act shia’s also do

I have heard of this dear brother, but most people have said it is one of the reccommended sunnah of the salah, to tie the hands. And shias do follow this similar to the jews...i ll try and find out more inshallah.

>11. One the day of quiamha the flag and intercession will
>be in hands of our prophet (pbuh) or there will be 4 imams
>having their flags and intercession ?

Brother, intercession will not be done by the imams. Please, were did you hear this from. They are like you and i, a follower of the prophet, how can they superior to the one who brought them this deen? The prophets are the intercession for this ummah...as well as the Quran which will intercede for the person who read it all-night/day as reported in hadiths.

>12. If 4 imams will have their flags then who will be under
>flag of muhammed (pbuh) ? only sahabas ?

I hope you understand this issue, this is not doing justice to the prophet or the imams.

>13. What was the reason of fight between followers of 4
>Imams till 4 th century ? who were on truth ? many hanafi
>killled many safai and visversa so on , what was base of
>disgreement during those days and what is reason of
>agreement now a days ?

i have not heard of this specific incident, but there have been alot of trouble between the schools of thought in the past, but now this has improved extremly. For the best. Allah knows best.

As one scholar the other day said, so beautifully in my fiqh class; " imagine if the whole world followed the fiqh or school of thought of Imam Abu Hanifa, who will follow the sunnah of saying ameen loudly? as both saying it silently and loudly are both sunnah and no imam rejects that, if the followed one school of thought, who will follow the other sunnah? this is a blessing, as everyone will complete the sunnah within the four schools."



>Thanking you in advance in a hope to satisfy me

I hope my detailed and long response helps you and those who are pursing this topic of taqleed.

>Salams from ali asgar


I would end this with this response from a scholar, " The Ummah has unanimously agreed upon the validity of the following one of the four schools of thought- which have been organised and documented. There are amny obvious benefits in this; especially today where determination has dwindled; where desires have been penetrated our consciousness and gloating with ones own opinion is seen as a virtue." (Hujjatullah vol 1 page 154)

I hope the brother who started this thread forgives me of the spelling mistakes or any other mistakes which i have made. I hope others also correct me if i have said anything incorrect too.

May allah guide us towards the truth as He is the best to guide.

Sadiq!

[BinZiad]

I found this interesting article about this issue of taqleed. Quite true. Those who dont have the knowledge or know the usul of deriving rules from the Quran and Sunnah, how can they do such a thing? (not follow anyone)...such a path (taqleed), to follow an imam who has done the work and left it for us.

.................

Fatwa on Taqleed - Shaykh Murabit Al Hajj

In the name of Allah, the Merciful, the Compassionate.

Amongst the most important replies that I have given, is my reply concerning the one who has deviated to the point where he censures the importance of studying the branches [furu'] of jurisprudence, and we seek refuge in Allah from the deviation of such a wandering deviant. Would that he simply had claimed independent reasoning (ijtihad) for himself only, and Allah is his reckoner, but abandoned the call of Muslims to leave that which is incumbent upon them. In our reply to such a one, we make mention what the scholars of the methodological bases of Islamic jurisprudence (usuli’un) and the Imams of jurisprudence themselves have said about such a matter. As for my labelling him a deviant, it is only because he has desired to impose upon common people the precious rank of absolute independent reasoning [ijtihad], about which Muhammad an-Nabigha said,

And ijtihad in the land of the Moroccans,
The western phoenix has taken to flight with it.

I say in reply, that the following of qualified scholarship (taqlid) is an obligation on anyone other than an absolute mujtahid. I shall make mention of all his prerequisites if Allah wills. [Sidi Abdullah Ould Hajj Ibrahim] has said in his Maraqi as-Sa’ud:
“[taqlid] is necessary for other than the one who has achieved the rank of absolute ijtihad. Even if he is a limited [mujtahid] who is unable [to perform absolute ijtihad].”

Commenting on this line, [Sidi Abdullah] said in Nashru al-bunud,

“It means that taqlid is an obligation on anyone who is not an absolute mujtahid, even if he has achieved the limited rank of ijtihad muqayyad . . . [until he says], ‘And ask the people of the reminder, if you yourselves do not know.’”

By using the line of Muhammad an-Nabigha above, I am in no way claiming that all ijtihad has been severed in every land; how [could I say such a thing] when [Sidi Abdullah] says in Maraqi as-sa’ud:

“The earth will never be void of a mujtahid scholar until its very foundations shake.”

He also said,

“[Regarding] the necessity of binding to a specific madhhab, the [scholars] have mentioned its obligation upon anyone falling short [of the conditions of ijtihad].”

He says in Nashru al-bunud,

“It means that it is incumbent for whoever falls short of achieving the rank of absolute ijtihad to follow a particular madhhab.”

Again, in Maraqi as-Sa’ud, Sidi Abdullah says,

“The consensus today is on the four, and all have prohibited following [any] others.”

He says in Nashru al-bunud,

“This means that the consensus of the scholars today is on the four schools of thought, and I mean by the schools of Malik, Abu Hanifa, Shafi’i and Ahmad. Indeed, all of the scholars have prohibited following any other school of an independent and absolute mujtahid since the eighth century when the school of Dawud adh-Dhahiri died out and until the 12th Century and all subsequent ones.”

In the chapter concerning inferential reasoning, from Maraqi as-sa’ud, [Sidi Abdullah] says,

“As for the one who is not a mujtahid, then basing his actions on primary textual evidence [Qur’an and hadith] is not permissible.”

He says in Nashru al-bunud,

“It means that it is prohibited for other than a mujtahid to base his actions upon a direct text from either the Book or the Sunna even if its transmission was sound because of the sheer likelihood of there being other considerations such as abrogation, limitations, specificity to certain situations, and other such matters that none but the mujtahid fully comprehends with precision. Thus, nothing can save him from Allah the Exalted excepted following a mujtahid. Imam al-Qarafi1 says,

‘And beware of doing what some students do when they reason directly from the hadith, and yet they don’t know their soundness, let alone what has been mentioned [by the Imams] concerning the subtleties involved in them; by doing this, they went astray and led others astray. And whoever interprets a verse or hadith in a manner that deviates from its intended meaning without proof [dalil] is a kafir.’”

As for the conditions of the absolute and independent ijtihad, they are mentioned in the Maraqi as-sa’ud in the following line and what follows:

“And that [word ‘faqih’2] is synonymous with the [word] ‘mujtahid’ coupled with those things which bear upon [him] the burden of responsibility,

Such as his being of extreme intelligence by nature, and there is some debate about one who is known to reject juristic analogy [qiyas]

He knows the [juristic] responsibilities through intellectual proofs unless a clear transmitted proof indicates otherwise.

[Sidi Abdullah] says [in his commentary] Nashru al-bunud,

“This means that among the conditions of ijtihad is that [the mujtahid] knows that he must adhere to the intellectual proof which is the foundational condition [al-bara’atu al-asliyya3] until a transmitted proof from a sacred law indicates otherwise.”

He then goes on to mention the other conditions of a mujtahid:

[The sciences of] grammar, prosody, philology, combined with those of usul and rhetoric he must master.

According to the people of precision, [he must know] where the judgements can be found without the condition of having memorized the actual texts.

[All of the above must be known] according to a middle ranked mastery at least. He must also know those matters upon which there is consensus.

[Moreover, he must know] things such as the condition of single hadiths and what carries the authority of great numbers of transmissions; also [knowledge of] what is sound and what is weak is necessary.

Furthermore, what has been abrogated and what abrogates, as well as the conditions under which a verse was revealed or a hadith was transmitted is a condition that must be met.

The states of the narrators and the companions [must also be known]. Therefore, you may follow anyone who fulfils these conditions mentioned above according to the soundest opinion.

So, consider all of the above-mentioned, and may Allah have mercy upon you, and [may you] see for yourself whether your companion is characterized by such qualities and fulfils these conditions—and I highly doubt it. More likely, he is just pointing people to himself in his demands that the people of this age take their judgements directly from the Book and Sunna. If, on the other hand, he does not possess the necessary conditions, then further discussion is useless.

In Muhammad ‘Illish’s, Fath al-‘Ali al-Malik, there are many strong rebukes for those who wish to force people to abandon the study of the judicial branches and take directly from the Book and the Sunna. The actual text of the question put to him is as follows:

“What do you say about someone who was following one of the four Imams, may Allah the Exalted be pleased with them, and then left claiming that he could derive his judgements directly form the Qur’an and the soundly transmitted hadiths, thus leaving the books of jurisprudence and inclining towards the view of Ahmad bin Idris? Moreover, he says to the one who clings to the speech of the Imams and their followers, “I say to you ‘Allah and His Messenger say’, and you reply ‘Malik said’ and ‘Ibn al-Qasim said’ or ‘Khalil said.’”

To this, Imam ‘Illish replies:

“My answer to this all this is as follows: Praise be to Allah, and Prayer and Safety be upon our Master Muhammad, the Messenger of Allah. It is not permissible for a common person to abandon following the four Imams and take directly from the textual sources of the Qur’an and the hadiths for the simple reason that this entails a great many conditions that have been clarified in the books of usul. Moreover, these conditions are rarely met by the great scholars, especially in these last days in which Islam has become a stranger just as it began a stranger.”

Ibn ‘Uyyana, may Allah be pleased with him, has said,

“The hadiths are a source of error except for the jurists.”

What he means is that people, other than the scholars, might interpret a tradition based on an apparent meaning, and yet [the hadith may] have another interpretation based on some other hadith that clarifies the meaning or some proof that remains hidden [to the common people]. After a long discussion, he remarks,

“That as for their saying, ‘How can you leave clear Qur’anic verses and sound hadiths and follow the Imams in their ijtihads, which have a clear probability of error,’”

His answer to them is as follows:

“Surely the following of our [rightly guided] Imams is not abandoning the Qur’anic verses or the sound hadiths; it is the very essence of adhering to them and taking our judgements from them. This is because the Qur’an has not come down to us except by means of these very Imams [who are more worthy of following] by virtue of being more knowledgeable than us in [the sciences of] the abrogating and abrogated, the absolute and the conditional, the equivocal and the clarifying, the probabilistic and the plain, the circumstances surrounding revelation and their various meanings, as well as their possible interpretations and various linguistic and philological considerations, [not to mention] the various other ancillary sciences [involved in understanding the Qur’an] needed.

“Also, they took all of that from the students of the companions (tabi’in) who received their instruction from the companions themselves, who received their instructions from the Lawgiver himself, may Allah bless him and grant him peace, divinely protected from every mistake, who bore witness that the first three generations of Muslims would be ones of virtue and righteousness. Furthermore, the prophetic traditions have also reached us through their means given that they were also more knowledgeable than us through their means given that they were also more knowledgeable than those who came after them concerning the rigorously authenticated (sahih), the well authenticated (hasan), and the weak (da’if) channels of transmission, as well as the marfu’u4, mursal5, mutawatir6, ahad7, mu’dal8 and gharib9 transmissions.

“Thus, as far as this little band of men is concerned, there is only one of two possibilities: either they are attributing ignorance to Imams whose knowledge is considered by consensus to have reached human perfection as witnessed in several traditions of the truthful Lawgiver, upon him be prayers and peace, or they are actually attributing misguidance and lack of din to Imams who are all from the best of generations by the testimony of the magnificent Messenger himself, may Allah bless him and grant him peace. Surely, it is not the eyes that are blind, but blind are the hearts in our breasts.

As for their saying to the one who imitates Malik, for example, “We say to you ‘Allah says’ or ‘the Messenger of Allah, may Allah bless him and grant him peace, says’ and you reply, ‘Malik says’, or ‘Ibn al-Qasim says’, or ‘Khalil says’, for example,” our response is that the follower who says, “Malik says . . . etc.,” means that, “Malik says based on his deep understanding of the Word of Allah, or of the words of the Messenger, or of those firmly adhering to the actions of the companions, or of the tabi’in who understood clearly the Word of Allah and the word of the Messenger of Allah or took their example from the actions of His Messenger.” And the meaning of [a follower] saying “Ibn al-Qasim said . . .” is that he has [faithfully] transmitted what Malik said based on his understanding of the Word of Allah or of what Ibn al-Qasim himself understood from the word of Allah the Most Exalted. And the meaning of him saying, “Khalil said . . . .”, for example, is that he is transmitting only from those [Imams] aforementioned. As for Malik and Ibn al-Qasim, they are both Imams whose spiritual and judicial authority is agreed upon by unanimous consensus of this Umma; and they are both from the best of generations.

As for the one who leaves their leadership and says, “Allah said and His Messenger said . . . ,” he has relied solely on his own understanding despite the fact that he is incapable of having any precision in the verses and hadiths that he quotes since he is unable even to provide chains of transmission [with any authority], let alone that he lacks knowledge concerning the abrogated, the absolute and the conditional, the ambiguous and the clarifying, the apparent and the textual, the general and the specific, the dimensions of the Arabic and the cause for revelation, the various linguistic considerations, and other various ancillary sciences needed. So, consider for yourself which is preferable: the word of a follower who simply quotes the understanding of Malik, an Imam by consensus—or the word of this ignoramus who said “Allah said and His Messenger said . . . .” But it is not the sight that goes blind, but rather the hearts in our breasts.

Furthermore, know that the origin of this deviation is from the Dhahiriyya10 who appeared in Andalucia [Muslim Spain] and whose power waxed from a period until Allah obliterated all traces of them until this little band of men set about to revive their beliefs. Imam al-Barzuli said, “The first one ever to attack the Mudawwana11 was Sa’id bin al-Haddad .”

If you consider carefully the above-mentioned texts, you will realize that the one who censures you from following [the Imams] is truly a deviant. And I am using the word “deviant” to describe them only because the scholars [before me] have labelled this little band and their view (madhhab) as deviant. Moreover, you should know that those who condemn your adherence to the Imams have been fully refuted by Muhammad al-Khadir bin Mayyaba with the most piercing of refutations, and he himself called them, in his book, “the people of deviation and heterodoxy.” He called his book, Refuting the people of deviation of heterodoxy who attack the following [taqlid] of the Imams of independent reasoning, and I used to have a copy but no longer do. So, my brother, I seriously warn you from following the madhhab of these people and even from sitting in their company, unless there is an absolute necessity, and certainly from listening to anything they have to say, because the scholars have declared their ideas deviant. Ibn al-Hajj says in his book, al-Madkhal,

“Umar ibn al-‘Aziz said, ‘Never give one whose heart is deviant access to your two ears, for surely you never know what may find fixity in you.’”

I ask Allah to make you and me from those who listen to matters and follow the best of them.

Murabtal Haaj, Mauritania


Footnotes

Ahmad ibn Idris Shihabudin as-Sanhaji al-Qarafi al-Maliki was born in Egypt in the seventh Century, and died there in the year 684. He was one of the greatest Maliki scholars who ever lived and is especially known for his work in methodology and law (usul al-fiqh). He was a master of the Arabic language and has remarkable works in grammar. His book adh-Dhakhira is a magisterial 14 volume work recently published in the Emirates, that looks at Maliki fiqh with proofs from usuli sources. He is buried in Qarafi in Egypt near Imam as-Shafi’i. May Allah have mercy on them both. [BACK]
Sidi Abdullah says in his commentary on this line that the faqih is synonymous with mujtahid in the science of usul. There are different types of faqih. A faqih according to the scholars of usul is anyone who has achieved the rank of ijtihad. According to the scholars of furu’u, a faqih is anyone who has reached the level of knowledge in which he can give valid juristic opinion. This latter definition is important considering endowments that are given to fuqaha. See Nashur al-bunud `ala maraqi as-sa’ud, kitab al-ijtihad fi al-furu’u (1409 Hijrah. Beirut: Maktabat al-Kutub. p.309) [BACK]
The foundational condition is that a human being is not asked by Allah to do anything other than those things which have a firm proof through the transmission of the prophets, peace be upon them, and that the human being is only accountable for those things in which there is clear responsibility. All other matters are considered permissible because of the lack of a proof indicating their impermissibility. [BACK]
The transmission (sanad) goes to the Prophet (Allah bless him and give him peace) the hadith came from the Prophet (Allah bless him and give him peace). [BACK]
A tabi’i related it from the Prophet (Allah bless him and give him peace); a companion (sahabah) is missing from the line of the transmission. [BACK]
The hadith comes from so many sources that it is an absolute proof. [BACK]
A hadith, that at some point in the line of transmission, has only one narrator. [BACK]
Two people in a row are missing in the chain of narrators. [BACK]
The narrator of the hadith is trustworthy, but no one else related the hadith. [BACK]
The Dhahiriyya followed Daw’ud ad-Dhahiri’s madhhab. [BACK]
Mudawwana: Imam Malik’s work of fiqh. [BACK]

[khalid sawani]

Asslamolaykum dear friends in islam
Ali asgar,sadik and binzaid

Taqleed arabic word has two meanings in the dictionary
1….Accepting someones view without asking him for a proof (daleel ) from quran and sunnah
2…. Putting or tying up belt of someone around the neck

Here below I am posting an article of a famous muhhaddith and mujtahid scholar of this time allama shaikh nasiruddeen albnaani
I request you brothers to see his views on taqleed and insaallah tomorrow I will post hai article expressing taqleed in details

If some brother / sister will ask me how the followers of thwe madhhab are accepting commands of their IMAMS without asking any daleel from quran and sunnah then Inshaallah I will show then 100 ‘s of fatwas of Imam acceptable by followers of their madhhab without asking any proof of it from quran and sunnah
BUT BEFORE THAT I WILL REQUEST MY FRIENDS TO READ THESE ARTICALS FROM SCHOLAR

KHALID….
__________________________________________________ _______________
THERE ARE NO PARTIES IN ISLAAM
By the Scholar of Hadeeth, Muhammad Naasirud-Deen al-Albaanee Translated by Muhammad al-Jibaalee [1] Source :TROID Publications
This is a hadeeth of great value. It is a sign of the Prophethood of Muhammad (sallallaahu ’alayhi wa sallam), and that he provided the advice to this Ummah (nation). This Muslims are in great need for this hadeeth in order to end the dissension and partisanship that has divided, disunited, and weakened them. This has led to their enemies overpowering them, in conformation of the warning of Allaah the Mighty and Majestic:
‘‘Do not differ lest you lose and your power parts from you.’’ [Sooratul-Anfaal 8:46]
ASKING ABOUT EVIL
Hudhayfah (radiyallaahu ’anhu) reported: ‘‘The people used to ask the Messenger of Allaah (sallallaahu ’alayhi wa sallam) about the good things; but I used to ask him about the evil things, fearing that they may overtake me.’’
THE FIRST EVIL AFTER ISLAAM
Hudhayfah (radiyallaahu ’anhu) continued: ‘‘So I said, O Messenger of Allaah! We had lived in the times of ignorance (jaahiliyyah) and evil; then Allaah granted us this excellence which we are enjoying, and He has sent you. Will there be, after this excellence, any evil like that which has preceded?’’ He replied:
‘‘Yes, O Hudhayfah! Learn the Book of Allaah and follow what is in it! Learn the Book of Allaah and follow what is in it! Learn the Book of Allaah and follow what is in it!’’
I asked him, ‘What is the way for protection from it?’ He replied: ‘‘The Sword!’’
Qataadah (rahimahullaah) said: ‘‘This refers to the group who became apostates Islaam after the passing of the Prophet (sallallaahu ’alayhi wa sallam), during the rule of Aboo Bakr as-Siddeeq (radiyallaahu ’anhu).’’ [2]
THE TAINTED GOOD
Hudhayfah (radiyallaahu ’anhu) continued: ‘‘I asked, ‘Will there be any good remaining after that evil and fighting?’ He replied:
‘‘Yes, there will be a leadership and Jamaa’ah (group) accompanied with dirt (corruption). And there will be a treaty upon taint (hatred).’’
I asked, ‘What is that dirt?’ He replied:
‘‘Leaders following ways other than my Sunnah, and guided by other than my guidance. You will approve of some of their actions and disapprove of others. There will arise from amongst them men whose hearts are the hearts of devils in human bodies.’’
I asked, ‘What is the tainted treaty?’ He replied:
‘‘The hearts of many people will not go back to that (love) whereupon they had previously been.’’
THE SECOND EVIL
Hudhayfah (radiyallaahu ’anhu) continued: ‘‘I asked, ‘Will there be any evil after that good?’ He replied:
‘‘Yes, there will be a blind and deaf fitnah (turbulence); callers to the gates of Hell. Whoever responds to their invitation, they cast him into it.’’
I said, ‘O Messenger of Allaah (sallallaahu ’alayhi wa sallam), describe them to us.’ He replied:
‘‘They are from our own skin and they speak our tongue.’’
THE FITNAH IN THE PRESENCE OF THE CALIPH
Hudhayfah (radiyallaahu ’anhu) continued: ‘‘I asked, ‘O Messenger of Allaah (sallallaahu ’alayhi wa sallam), what do you command me with if that should happen during my lifetime?’’ He replied:
‘‘If you find at that time a Caliph for Allaah upon the earth, then adhere to the Jamaa’ah of the Muslims and their Imaam. Listen to the leader and obey him, even if he whipped your back and took away your wealth - listen and obey.’’
THE FITNAH IN THE ABSENCE OF THE CALIPH
Hudhayfah (radiyallaahu ’anhu) continued: ‘‘I asked, ‘What if they (the Muslims) did not have a Jamaa’ah, nor an Imaam?’ He replied:
‘‘Desert all of those parties and run away over the earth. It would be better for you, O Hudhayfah, to die whilst you bite onto the branch of a tree, than to follow any of them.’’
Al-Haafidh Ibn Hajar reported at-Tabaree as saying: ‘‘This hadeeth indicated that when the people divide into parties in the absence of a leader, no particular group should be followed. If one can, he should desert all the parties for fear of falling into evil.’’
THE DAJJAAL
Hudhayfah (radiyallaahu ’anhu) continued: ‘‘I asked, ‘What is next?’ He replied:
‘‘Then the Dajjaal (anti-Christ) will come out.’’
I asked, ‘What will he bring with him?’
‘‘He will bring with him a river of water and a fire. Whoever enters his river will lose his rewards and earn his burden (of sins). And whoever enters his fire will earn his reward and drop his burden (of sins).’’
THE END
Hudhayfah (radiyallaahu ’anhu) continued: ‘‘I asked, ‘O Messenger of Allaah (sallallaahu ’alayhi wa sallam), what comes after the Dajjaal?’ He replied:
‘‘’Eesaa, the son of Maryam.’’ I asked, ‘Then what will come?’ He replied:
‘‘Then if a mare delivers, its colt will not be mounted until the Hour arrives.’’
Footnotes:
[1] This long and important hadeeth is included in Silsilatul-Ahaadeethus-Saheehah (6/2739) by al-Albaanee. It is a compilation of several reports recorded by al-Bukhaaree, Muslim, and Aboo ’Uwaanah, and Aboo Daawood, and others.
[2] Related in al-Mirqaah (5/143

[Lulua]

Assalaamu alaikum.

Such long articles, interesting, but long.

To try to sum it all up in a shorter and more concise manner, I would like to say this:

The advent of the 4 imams into the forefront of teaching Islam came at a time of the great expansion of Islam into other areas of the world other than the Arabian peninsula. There were large conversions of many people from other religions and traditions. They entered into Islam knowing and realizing only the basics of the religion, that which attracted them. But they were vastly ignorant of many traits and practices of Islam, and carried with them old traditions of hereditary and other religions. This introduced into Islam many innovations which were not a part of Islam.

To try to correct this great error and beginning of misconception and misunderstanding of Islam, the 4 imams as we now know them entered into the scene, did their vast work (as well as many others) of great scholarly aptitude in all fields of Islamic sciences, and the 4 schools of thought developed from there.

These scholars did this effort in the hope of easing the complication and misunderstandings that the newcomers to Islam were having in following the religion. They composed their many literary works of explaining the religion and the accepted methods of worship, in order to simplify the religion for those coming into it from other religions and traditions.

Each of the 4 schools of thought (i.e. that which is the result of years of hard work and study by those very 4 imams) are correct in their own right. Even in matters in which they differ. This is because what they have come up with as the path to follow is in fact based on the Quran and Sunnah of our beloved prophet(SAAW). Prophet Mohammed (SAAW), in his vast wisdom and foresight, performed many of the acts of worship in various manners, providing for future ease of his followers in that any way that these acts of worship are performed is acceptable, as long as it is done so on the basis of 'taqleed' of his sunnah.

The 4 imams themselves, and many of their own contemporaries and the followers after them did disagree often...but their disagreeing was a congenial disagreeing...and not one of fighting. And although they disagreed at times or on various topics or sub-topics, still there was an air of respect for the opposing opinion, in that they even held open the option that although he may be of sound opinion that he himself is right...still there is possibility of being wrong and the other right. This trait is quite admirable.

It has occured in the generations which followed them, including up to today...that people who are avid followers of the madhahab(pl. for madh-hab)continue to disagree...each insisting that his or her way is right and the other wrong, to the point of a terrible fight. This behavior is not acceptable in Islam, and has no basis according to the prophet(SAAW), his companions, their followers and the early generations which followed. There is an air of tolerance in Islam...yet the muslims themselves sadly do not represent that tolerance.

To follow a madhhab is not necessarily straying from Islam itself, for the teachings of each madhhab is based of course on the teachings of Islam by the Quran and Sunnah.

I have witnessed the advice from many present-day scholars telling us that it is advisable to adhere to one or the other of the madhahab, and not to mix their rulings to appeal to us as we choose and see fit. In other words, if you follow the rulings of the shafii madhhab in certain areas, then it is not advisable to take the rulings of the malaki madhhab in other areas...but rather to try as best as possible to adhere to the rulings of one certain madhhab in all areas.

There are those today who say that the door of ijtihad is closed...and I beg to differ with that opinion and statement. Respectfully, but disagree all the same. I believe that as long as one has the opportunity to do so, the desire, and the basic skills, then certainly they should do so. And they can, as well. I mean...the great works of literature are so vast...and knowledge is literally at every one's door step today. Not like in the days when the 4 imams of the madhhab fame were studying laboriously...traveling to far lands, abandoning the comfort of their families and their homes and their lands...all in the name of learning and accumulating knowledge and wisdom.

One excellent scholar to only recently come on the scene, if you have the chance to hear or witness any of his lectures, (and if you understand Arabic) is a young man named 'Ali Jafry'. I have witnessed many modern-day scholars...both young and old...Arabic-speaking and English...and none has impressed me in the sense that this young man did. I believe that if anyone today is comparable to those 4 scholars of the madhhab schools, or even comparable of the companions of the prophet or their followers, then this young man fits the bill. Such deep knowledge and understanding and comprehension of the deen in all matters, and such passion for it all, to the extent where he cannot literally say one sentence or paragraph without becoming so emotional that he himself is moved to tears. It is regardless of whatever topic that he is discussion or telling about...but his immense passion for the religion truly and literally moves him to tears. This is very rare nowadays, and I believe a sign of a truly passionate and sincere believer. I can say that I believe that his passion for the religion is a sincere passion, and not something of a fake or act. Allah knows best. If you have satellite television, he gives lectures quite frequently on the 'iqra' channel and 'dreamtv' channel of the arabsat satellite and nilesat satellite. As well as presenting sometimes on the Dubai satellite channel.

My response here was not a reproduced article as what the others presented to you. But rather my own personal understanding of what the madhhabs are, and what they mean to muslims, and their importance. I hope that my humble approach helps you even slightly.

Lulua.

[khalid sawani]

asslamoalykum

dear sister what you wrote is slightly confusing

copied from ur post
I have witnessed the advice from many present-day scholars telling us that it is advisable to adhere to one or the other of the madhahab, and not to mix their rulings to appeal to us as we choose and see fit. In other words, if you follow the rulings of the shafii madhhab in certain areas, then it is not advisable to take the rulings of the malaki madhhab in other areas...but rather to try as best as possible to adhere to the rulings of one certain madhhab in all areas.

now I wish to give some quotue from Imam them selves to reject their fatwas when you find correct ahdeeth

pls see: imam abu hanifa saying here

http://www.allaahuakbar.net/scholars/abu_haneefah.htm

imam safee saying http://www.allaahuakbar.net/scholars/shaafi.htm

imam malik says:http://www.allaahuakbar.net/scholars/maalik_ibn_anas.htm

imam ahmed bin hamble says:http://www.allaahuakbar.net/scholars/ahmad_ibn_hanbal.htm

NOW THIS IS VERY CLEAR THAT ANY IMAMS OPINION MOST NEAR AND ACCORDING TO SUNNAH IS ACCEPTABLE
DEAR SISTER THAT FOLLOWING ONLY ONE AND PERTICULER IMAM IS NOT TRUE ACCORDING TO IMAM'S VIEW IT SELF
THIS TYPE OF MISGUIDENCE IS CREATED BY SOME OF SELFISH AND MEAN SCHOLERS FROM DEVINTS SECTS AND TRYING TO DEVIDE UMMAHA INTO SECTS

REMEMBER PROPHET (PBUH) SAID (MEANING OF HADEETH) THAT WORST CREATURE IN FRONT OF ALLAH IS SCHOLER WHO TEACHES FALSHOOD
ALSO HE SAID THAT THE FIRE OF HELL WILL START FROM EVIL SCHOLERS

DEAR SISTER NOW THINK THAT IMAMS ARE DOUBTFUL ABOUT THEIR SAYINGS AND THEY LASTLY SAYS THAT DO NOT RELY ON WHAT WE SAY
AND THE PEOPLE COME AFTER THEM ARE FORCING ALL TO THEIR SAYING
IF ANY ONE WISH I WILL POST HERE MANY FATWA S OF IMAMS AGAINST SUNNAH
NO ONE SHOULD THINK THAT IMAMS DID SIN BUT IMAMS DID NOT GAVE THOSE FATWAS PERPOSELY
PLS READ MY REPLY TO THE POST http://www.aliasoft.com/htdocs/DCForumID2/63.html TO UNDERSTAND THE SITUATIONS WHICH FORCED NOBLE IMAMS TO GIVE SOME RULING
SO WHAT SHOULD BE OUR DUTY
THIS TYPE TAQLEED WHICH IS CALLED BLIND FOLLOWING OF MADHHAB AND THIS IS 'HARAM'
SEE THIS LINK http://www.allaahuakbar.net/taqleed/index.htm

I feel that this clears doubts and if brother ali asgar is intrested in more reasearsh then pls write I will be most happy to give more replies to him INSHAALLAH

MAY ALLAH GUIDE US TO STRIGHT PATH WHICH IS ONLY ONE

KHALID...

[Sadiq]

Salam to all!

Lulua> Thankyou for your response, which like all of your insight, helps everyone here at IWC. And you have said the truth.

>The statement of the imams
I have heard of this….but the thing that I don’t get it is, …..didn’t the great imams, whose works stand out in the world literature, don’t they know the hadith, were they not absolute mujathid, who have studied hadith, fiqh, tafseer, quran all their life…wouldn’t they know which hadith is weak or not?

The statement made by the imams is well known, and it is regarded to the issues which the hadith is completely clear and the instruction of the imam is wrong. Simple, don’t make it complicated.

But who are we?, who don’t know the condition of the hadith, or the Arabic hadith, as many read English translations of hadiths and deem as the imam has said error. But again, without studying hadith, let alone the verses of the holy quran, not knowing the rules which have to be known, how can you differ or know if the imam was right or wrong.

The hadith might be clear, but shouldn’t you question the verdict of the imam, why did he not view the hadith when pursing that verdict, tell me? Was the hadith hidden from him?

So the statement of the imams was raised for those who have the academic abilities to know the hadiths and the evidence from that imam regarding that issue.

The imams, who have done such work, which has given them the title of an imam or absolute mujtahid, who have spent all his life on deen. How do we know he was wrong without knowing his evidence or even knowing the usul of islam?


Thankyou for the links, I hope you visit other sites too.!

“..NOW THIS IS VERY CLEAR THAT ANY IMAMS OPINION MOST NEAR AND ACCORDING TO SUNNAH IS ACCEPTABLE DEAR SISTER THAT FOLLOWING ONLY ONE AND PERTICULER IMAM IS NOT TRUE ACCORDING TO IMAM'S VIEW IT SELF..”

I don’t understand this part of yours? The imam has laid down rules and fiqh questions and issues consisting of our daily life’s, with the science of hadith and quran or in other words usul, they know both arguments and have given verdicts upon the evidence…and what is wrong with that?…tell me again!!

“..THIS TYPE OF MISGUIDENCE IS CREATED BY SOME OF SELFISH AND MEAN SCHOLERS FROM DEVINTS SECTS AND TRYING TO DEVIDE UMMAHA INTO SECTS..”

Any names please? The thing that I don’t get is the following, I recall this when I was having a discussion about this few years or months back!..

Now what does taqleed mean?

It means to follow, right? It is well known fact, and I hope you have the same meaning, if not, then please do tell me.!

Ibn Humam and Ibn Nujaim have been reported to say;
“ Taqleed is to follow the opinion of a person- whose opinion is not proof in islamic law- without asking for his (the person followed) proof.”

Now, if there were an issue in islam, who would you go to? A scholar? Or not? Be honest.

Now when the scholar gives you an answer or fatwa on a certain issue, which you do not know or have not come across, you will listen to him and take his answer, right?

Now I don’t get this, ….scholars have said this, taking the answer to your question and acting upon it as you don’t have knowledge about that issue, is in itself taqleed, don’t you get it?

Taqleed is to follow!

So when you say, you listen or read from albanni or any other sheikh, and act upon his ruling/fatwa, that is called following or taqleed. It is the exact thing similar to the four imams who have undertaken the great job of sorting out the different issues resulting from a large number of verses/hadiths and have given us a way to do it. Similar to you and those who ‘ask’ or should I say follow albanni, any person who knows what taqleed means, will say you are following him. Nothing wrong with that.

Tell me the last time you went to the quran and sunnah?

Do you read ibn taymmiah or imam nawawi or any other scholar?, have you read their books?, and you act upon it, there large number of fatwas and issues which they have sorted and given responses to, if you act upon their ruling…think about it….that is called following them! You ask a scholar something which you don’t know, and act upon it, that is taqleeed, for you are following his fatwa or ruling. Simple.

So everyone is doing taqleeed. The scholars like imam nawawi and albanni, are doing taqleed, as they refer to scholars above them, who they ‘adopt’ or follow, so everyone is doing taqleed. Get it? Or I am lost, please do explain to me!

“..NO ONE SHOULD THINK THAT IMAMS DID SIN BUT IMAMS DID NOT GAVE THOSE FATWAS PERPOSELY..”

My intent is to follow this line of thinking
Who are you to question someone like the imams?

Do you have the required knowledge to differ between hadiths? Do you know the principles of jurisprudence and tafseer? Tell me!

Scholars of the past, the likes of imam nawawi who was a great scholar of islam, who wrote more than 42 big volumes, did he have a school of thought, no! He followed ibn hanbals school of thought. So I don’t get this! What did imam nawawi say, which I have posted above and I will soon post more, when I locate my book….does it not mean anything, the great rules which have to be known before deriving rules..

As referring to one scholar is known as following an individual,!

The examples which I will give now should help this issue too, the taqleed of an indiviaul as this was also available, similar to general taqleed.

Imam Aa’mush said about Ibrahim al-Nakhai, one of the greatest scholars of the past said this;

“ Ibrahim did not consider anybody’s opinion to be better than Omar and Ibn Masood when they both agreed upon an issue. When they disagreed, Ibrahim would prefer Ibn Masoods opinion over Umars. (ibid 13-14)

So at the time of the era of the companions, taqleed or following was practised, but it did not stop them from differing on certain issues, when they had the required tools to differ.

“…THIS TYPE TAQLEED WHICH IS CALLED BLIND FOLLOWING OF MADHHAB AND THIS IS 'HARAM'..”

Haram?

Subnahallah, were did you get that from? Why? So those who are following an imam or who have followed imams, the likes of great imams/ulama have been doing wrong? Glory be to allah!

>Following! You have said it to!

Do you study the books of albanni? Tell me!

Now what the scholar reports to you in fatwas or fiqh books, as I think he was written many books, also a fiqh book, so when you read it and act or you ‘adopt’ it, is it not following?,!

So what is the difference here, please tell me! I don’t get this, if there is someone here who can explain this, then please do.

If you look at quran and hadith, then tell me why do you refer to scholars like bin baz and albanni, don’t you read their fatwas? And if you act upon them …it means….dear brother…you are following or doing taqleed…I don’t really understand this..!

Sadiq!

I hope this helps and i hope others reply and khalid reply to my question(s)!

[khalid sawani]

assalamomanit tabaulhuda

Br sadik

I know science of hadith i wish you to learn meanings of three words
1...haram--- forbidden 2...taqleed---following without proof(daleel)
3...Itteba-- is to follow (not taqleed-- following) ok
and i asked all if intrested in knowing some fatwas of ( in their name) Imams which are in contradict to quran and true hadith
I found a great habit of yours that you do pay whole attetion to whole post but rendomly select some of its part and start objecting
pls refer to whole document and u will find out your answers and pls try to be specific rather then confusing yourself and others

there is no one having all knowledge of all hadith not a single imam and all humans are suppose to make errors but no imam did any error willingly
During those days there wre no facilities of fast communication as today ( telephone-tv –internet- printing press-bus –train –planes) so sometimes person has to travel lot to get a single hadeeth
Under these conditions Ijtihad and Quias was allowed that’s why noble Imams were not under sin but today this is not fair to stick onto to fiqh of perticuler imam after knowing true hadeeth in that matter]
Remember final words of all 4 imams were some thing like this
FOUR IMAMS OF FIQH ( may allah show mercy on them) have told in their books :

“IF YOU GET HADEETH THEN THROW OUR WORDS (opinion) INTO BIN (ON THE WALL)”
“IF HADEETH IS AUTHENTIC THEN IT IS OUR MADHHAB”
“It is not permissible for any one to give judgment with our saying unless they know the source from which we took it.”
“If I say something then compare it to the Book of Allaah and the Sunnah of His Messenger and if it agrees to them, then accept it and that which of goes against them, then reject it and throw my saying against the wall.

I HAVE NEVER BLAMED ANY IMAM FOR ANYTHING BUT WE ALL MUST BE THANKFUL TO THEM FOR THEIR EFFORTS
they made some ijtehad in absence of hadith as
Fiqh is related to Ijtihaad but there is restriction for Ijtihaad if you get authentic hadeeth
.
The Prophet said, “Whoever makes a reasoned decision (Ijtihaad) and is correct will receive two rewards, while he who does so and is incorrect will receive one reward.”

NOW IF SOME ONE BECOMES STUBBORN (AS IBLISH DID ) AND OUT OF PREJUDICE OR IN A SUPIRIORITY COMPLEX STICK TO SOME IJTEHAD OF ANY IMAM EVEN IN A PRESENCE OF HADITH WHICH IS IN CONTRADICT TO STATEMENT OF IMAM THEN ITS UPTO ALLAH. WHAT COULD BE DONE OUR EFFORTS ARE ONLY TO SEND DAWAH

and pls remember brother that Albaanee's words are not final and true he being human could make mistake and if some other scholer points out his mistake in the light of quran and sunnah then we have to belive quran and sunnah not albanee

IMAMS WERE MAHFOOJ BUT NOT MASOOM
if some other scholer point out mistake in any imams word in the light of quran and sunnah then NONE OF THE IMAM did told us to stick fast to his judgements when you get judgement from quran and sunnah
this is what all ihave already explained in prev post of this thread only with proper links repeating samethings as this is your wish brother
OUR DEEN IS QURAN AND SUNNAH ONLY AND ALLAH SAYS NOT TO SPLIT

ALLAH SAYS TO US IN QURAN :
“Be not of those who worship others along with Allaah; of those who split up their religion and became sects, each sect rejoicing in that which is with it.”


KHALID...

[Sadiq]

Salam to all!

>assalamomanit tabaulhuda
>
>Br sadik
>
>I know science of hadith i wish you to learn meanings of
>three words
>1...haram--- forbidden 2...taqleed---following without
>proof(daleel)
>3...Itteba-- is to follow (not taqleed-- following) ok
>and i asked all if intrested in knowing some fatwas of ( in
>their name) Imams which are in contradict to quran and true
>hadith
>I found a great habit of yours that you do pay whole
>attetion to whole post but rendomly select some of its part
>and start objecting
>pls refer to whole document and u will find out your answers
>and pls try to be specific rather then confusing yourself
>and others

Brother, ok from now on i will give responses to all your words. Remember i am not here to give a fatwa or to say you are wrong, i am just posing this question regarding to the issue of taqleed.

Many ulama are following a fiqh method or school of thought, i cant understand, how can you or anyone else, from now where come and say, these great ulama of the world, are doing haram? I cant understand that.

>there is no one having all knowledge of all hadith not a
>single imam and all humans are suppose to make errors but no
>imam did any error willingly

I know that, everyone makes mistakes, that is well known. But the issue which i am saying is, do you know the sciences of hadith/tasfseer and quran to know which one is true, which one is correct, how do you differ without knowing the usul?

>During those days there wre no facilities of fast
>communication as today ( telephone-tv –internet- printing
>press-bus –train –planes) so sometimes person has to travel
>lot to get a single hadeeth

That is true brother, and at the past, the people had the ability to memorize more and they were more closer to the era of the prophet. And as the time went on...to today....the love and fear is going and the desires with the tech of this world is mixing with our rulings and thinking.

>Under these conditions Ijtihad and Quias was allowed that’s
>why noble Imams were not under sin but today this is not
>fair to stick onto to fiqh of perticuler imam after knowing
>true hadeeth in that matter]

True hadith! How do you know this? Without studying this great field of hadith! The acadamical tools needed are great and it takes ones whole life, so again, why do scholars say, only expert scholars can differ, why?

>Remember final words of all 4 imams were some thing like
>this
>FOUR IMAMS OF FIQH ( may allah show mercy on them) have told
>in their books :
>
>“IF YOU GET HADEETH THEN THROW OUR WORDS (opinion) INTO BIN
>(ON THE WALL)”
>“IF HADEETH IS AUTHENTIC THEN IT IS OUR MADHHAB”
>“It is not permissible for any one to give judgment with our
>saying unless they know the source from which we took it.”
>“If I say something then compare it to the Book of Allaah
>and the Sunnah of His Messenger and if it agrees to them,
>then accept it and that which of goes against them, then
>reject it and throw my saying against the wall.

Again i have heard of this, This has been addressed by many, and the imams have spoken the truth. Does that mean, all the hadiths that imam used to give verdits were wrong? If one of it is wrong (a verdict) does that mean all the imams verdicts are wrong?

>I HAVE NEVER BLAMED ANY IMAM FOR ANYTHING BUT WE ALL MUST BE
>THANKFUL TO THEM FOR THEIR EFFORTS

You have said it. Their efforts are known around the world and many are benefiting from thier verdicts which they are following.

>they made some ijtehad in absence of hadith as
>Fiqh is related to Ijtihaad but there is restriction for
>Ijtihaad if you get authentic hadeeth

OK!

>The Prophet said, “Whoever makes a reasoned decision
>(Ijtihaad) and is correct will receive two rewards, while he
>who does so and is incorrect will receive one reward.”

A good hadith, which i have heard of before.!

>NOW IF SOME ONE BECOMES STUBBORN (AS IBLISH DID ) AND OUT OF
>PREJUDICE OR IN A SUPIRIORITY COMPLEX STICK TO SOME IJTEHAD
>OF ANY IMAM EVEN IN A PRESENCE OF HADITH WHICH IS IN
>CONTRADICT TO STATEMENT OF IMAM THEN ITS UPTO ALLAH. WHAT
>COULD BE DONE OUR EFFORTS ARE ONLY TO SEND DAWAH

I understand this brother, but i am saying, if one does find a hadith which condricts a saheeh hadith, then we might follow what the dear imams said, but does that mean all thier verdicts are wrong, and are they not based on quran and sunnah?

>and pls remember brother that Albaanee's words are not final
>and true he being human could make mistake and if some other
>scholer points out his mistake in the light of quran and
>sunnah then we have to belive quran and sunnah not albanee

Yes! I qoute ; :..if some other
>scholer points out his mistake in..@ That is what i am saying, 'scholars' only have the knowledge to know and differ in the issue.

>IMAMS WERE MAHFOOJ BUT NOT MASOOM
>if some other scholer point out mistake in any imams word in
>the light of quran and sunnah then NONE OF THE IMAM did told
>us to stick fast to his judgements when you get judgement
>from quran and sunnah

I know, but are we scholars?

>this is what all ihave already explained in prev post of
>this thread only with proper links repeating samethings as
>this is your wish brother
>OUR DEEN IS QURAN AND SUNNAH ONLY AND ALLAH SAYS NOT TO
>SPLIT

But the schools of thought dont make the ummah split, what about this verse;

Allah Taa’la says in Surah Hud, Ayaat 26:

‘And do not follow your desires (in future too) for it will lead you astray from the path of Allah.’



>ALLAH SAYS TO US IN QURAN :
>“Be not of those who worship others along with Allaah; of
>those who split up their religion and became sects, each
>sect rejoicing in that which is with it.”
>
>
>KHALID...

View these links too; as i have viewed your links too;

Verdict on Taqleed (Adherence)
>http://www.ummah.net/moa-on-line/fiqh/taqleed.html

This is a very helpful article;

Taqleed:
On the Necessity of Following Qualified Islamic Scholarship.
>http://www.ummah.net/moa-on-line/fiqh/taqlid.html

[Sadiq]

Salam to all!

Dear brother, i think there is a small fatwa on Begining Muslim, about this taqleed.

I hope those who are viewing this article and those pursing this taqleed issue, please refer to this excellent book;

The Legal Status of Following a Madhab
Mufti Taqi Usmani

>http://www.albalagh.net/bookstore/?action=view&item=0251

It can be found in any book store. This is a book which does deal with this issue of taqleed in a very prepared manner. There are thousands upon thousands of books in arabic by many scholars about this issue, but this small book with excellent explanation makes any seekeroftruth to find the truth.

We are here to find the truth, and this book, which is very small compared to the scholars who have written about this issue. And to term it haram, is very hard for me to understand, as most of the ummah, scholars and laymen (not scholars) have agreed upon the fiqh of the four imams.

Read and open your eyes everyone!

[Lulua]

Assalaamu alaikum.

Firstly, brother Khalid...respectfully, I will read and understand and comprehend, inshaAllah, all that you write, without the necessity of you to resort to shouting (i.e. no need to use capitals).

I am sorry that I have 'irked' you so to cause you to shout in such a manner. But truly, I do not care for it, and I do not respond well to such behavior. So, please, do try to continue to use the decorum that the administration of this forum usually stresses that we all adhere to: and that is respect for one another.

I have said nothing wrong, merely quoting what some of the present day scholars have said in regards to adherance to the madhhab's instructions. And in regards to the authorities and suggestions of the 4 respected imams of the madh-hab fame, I am quite aware of their utmost and sincere and consistent tolerance for one another.

In fact, I believe that I did state in my previous post that each of the 4 imams are right in their differing opinions and interpretations of the religion, basically because each of their accepted methods and practices can be backed up by what is found within the hadith recordings of our beloved prophet's(SAAW) own practices. Showing mankind for the duration of the world various practices and methods which are all acceptable, according to the choice and ease of the worshipper concerned.

I will say, however, that the recommendation by such modern-day scholars for the ppl to try to adhere to mainly one practice of madhhab, rather than taking some of one and some of another, is based on consistency in practice of worship. Their reasoning goes something like which follows:

One madhhab may give consessions in certain ritual practices, while the other may not. And one madhhab may give concessions in other ritual practices while the other may not. And taking the 'easy route' from various madhhabs may very well result in those who take this route as being quite short in their duties to completion of the various rituals. This is where it is dangerous for one to 'pick and choose' what may appeal to them from each of the madhhabs. Whereas, if you adhere mainly to one madhhab for all matters, then you will enjoy some of the concessions allowed by that madhhab, and yet adhere to the requirements of the madhhab in it's completion, and therefore...in your adherance, inshaAllah you will not come up short in your worships and offerings. This is the reasoning that the modern=day scholars give for not jumping from adherance to one madhhab to another as one chooses (for the sake of simplicity and ease).

There are only some slight differences from each of the madhhabs..and one may make concessions where the other does not. But that does not mean that one is wrong...simply different, and all in accordance to the teachings of the Quran and Hadith.

And, in following the teachings of the madhhabs, we are in fact, inshaAllah, following the teachings of our beloved prophet(SAAW).

Now, br. Khalid...is that clear enough...without the confusion that you have accused me of?

Please...no more shouting.

Thankyou in advance.

Lulua.

[khalid sawani]

Assalaamu alaikum sister.

I kept patience in repliying to this In fact I receiceved notification via e-mail and read this on same day but I did not wanted to reply but I realised that I have not fulfilled duty of dawah and also let me tell you frankly that I did not liked the way you replied me , you accusing and insulting me respectfully, Actuallty this type of corrospondece was unexpactable from you,and also does not suit you

ok Allah knows better why I wrote in capital writting and evenI did not any such conditions on agreement form when I joined IWC then also
I value your advice and keep this in mind as someone else also might think same (shouting) in future)
I keep patience and leave judgement of this on allah and last day

about your reply to my objection let me tell you frankly I am still not convinced by your sophystry and you are unable to give any refrenceces from quran-hadith-sahabas-tasbayeen-ok I understand you can not give refrences from these but you should atleast give refrences even from 4 Imams or their scholers or any other pious scholers during those days

pls know that students of Imam Abu HAnifa (R Al) kaji abu yusoof and
and Imam mohammed did not obeyed some of opinions ( raful yaden and other) and acted according to as-safai's fatwaa

and I dont understand why people (sp. present scholers) pull others to taqleed of abu hanifa,while in fact Abu hanifa (rehmatulla aleye) has refused clearly about doing his Taqleed (see book Haqikatul fiqh)
and the sameway all other Imams also have refused to follow them without daleel r=from quran or sunnah (TAQLEED)
imam ahmed also refuses his taqleed (see book Alamul moukeen}
imam safai refusing his taqleed (aqdul jayyed and alamul moukeen)
iam sayooi resuses taqleed of abu haneefa and safai (mayarul haq)

i do not understand why people hide some part of truth or mix true with false knowingly taht Allah (swt) in quaran has strickly refused us to do same

And do not mix up the truth with the falsehood, nor hide the truth while you know (it).(quran-2/42)

First it is very essntial to prove existense of TAQLEED in islam and then we will talk about mixing the rulings of Imams

I wrote you this with clear mind and without any prejudice as Iknow that prophet (pbuh) once said that...
llah's Messenger (peace be upon him) said, "Each of you is the mirror of his brother, so if he sees any fault in him he should wipe it away from him." Another version has, "The believer is believer's mirror and the believer is the believer's brother who guards him against loss and protects him when he is absent."(tirmizi)

The Prophet (peace be upon him) said: The believer is the believer's mirror, and the believer is the believer's brother who guards him against loss and protects him when he is absent.(abu dawood)

I hope you will not keep any hatred for me and reply me wisely and with modesty
as Allah says in quran
Call to the way of your Lord with wisdom and goodly exhortation, and have disputations with them in the best manner; surely your Lord best knows those who go astray from His path, and He knows best those who follow the right way.(quran 16/125)

He grants wisdom to whom He pleases, and whoever is granted wisdom, he indeed is given a great good and none but men of understanding mind.(quran 2/269)

I seek Allah's refuse from evils like prejudice,pride,jealosy and injustice

MAY ALLAH GUIDE ALL OF US TO RIGHT WAY WHICH IS ONLY ONE

KHALID...

[khalid sawani]

assalmoalykum brother

I really enjoyed exchaning Ideas with you
I have read book suggested by you and dids not find anything new from other books I read in past in favor of Taqleed
showing only half part of quranic verse and hiding other half and context of it
same old ideas taking evidence from weak fabricate and batil hadeeth or taking wrong meaning of hadeeth (hadeeth of maj bin Jabal)
in fact I am executive in a dawah org and we have a huge library over here
It is very essential for a muslim to study both sides before passing any judgement

If you wish we can continue
there are 2 opetions in my mind
1..you question me
2..or I question to you

your choice !!

KHALID

[khalid sawani]

Assaalamo alykum brother sadik

I enjoy corrosponding with you

I read book suggestd by u and did not fin anything new as I have read many books favoring taqleed in past
same ideas
presenting only half portion of quran verse and hiding a=other half
taking evidence from weak -fabricated and baatil hadeeth
taking wrong meaning of hadeeth (hadeeth of maz ibn jabal)

In fact I am executive at Dawah org and we have a huge library
and it is very essential for a muslim to study both sides before passing any judgement

Now if you wish to continue with me
I have 2 opetions
1.. you question to me
2.. I question to you

your choice !

KHALID...

[Sadiq]

[updated:LAST EDITED ON 09-05-02 AT 10:49 AM (GMT)]>assalmoalykum brother
>
>I really enjoyed exchaning Ideas with you
>I have read book suggested by you and dids not find anything
>new from other books I read in past in favor of Taqleed
>showing only half part of quranic verse and hiding other
>half and context of it
>same old ideas taking evidence from weak fabricate and batil
>hadeeth or taking wrong meaning of hadeeth (hadeeth of maj
>bin Jabal)
>in fact I am executive in a dawah org and we have a huge
>library over here
>It is very essential for a muslim to study both sides before
>passing any judgement
>
>If you wish we can continue
>there are 2 opetions in my mind
>1..you question me
>2..or I question to you
>
>your choice !!
>
>KHALID

Salam to all!

I also enjoyed talking with you over IWC. I would just like to say,
what have you learnt from the book?
What stops you from doing or accepting taqleed?
What have the scholars said about taqleed (which you refer to)?
Why has most of the present scholars telling us to do taqleed?

More next time....and try and answer them...!

[Sadiq]

To help the issue of taqleed being allowed; view this article, by the great sheikh of the indo-pakistan.

http://www.inter-islam.org/faith/taqleed1.htm

Read the above fatwa, with an open mind everyone...makes perfect sense.

And seek the truth.

[Sadiq]

Salam to all!

I would just like to give this link to another book;

Differences of the Imams
http://www.albalagh.net/bookstore/?action=view&item=0246

I purchased it yersterday, and it can be found in most islamic books shops, it explains the 'why' in detail, and is it bad or not, to have differences, and what caused the imams to have difference verdicts and so on.

A book i will reccomend to those who are reading this thread and those who want to find the truth about this matter.

Sadiq

[Sadiq]

I found this interesting comment by a great sheikh of islam;

Ibn al-Qayyim said: "There is an obligatory imitation (taqlîd wâjib), a forbidden imitation, and a permitted imitation.. . . The obligatory one is the imitation of those who know better than us, as when a person has not obtained knowledge of a proof from the Qur'an or the Sunna concerning something. Such an imitation has been reported from Imam al-Shafi'i in many places, where he would say: 'I said this in taqlid of 'Umar' or 'I said that in taqlid of 'Uthman' or 'I said that in taqlid of 'Ata'.' As al-Shafi'i said concerning the Companions: 'Their opinion for us is better than our opinion to ourselves.' "

Which goes with the issue of taqleed..
I was reading up on the livingislam site, at this specific link; http://www.abc.se/~m9783/imit_e.html...

Read the whole article on the link, should help us, reach towards the option of taqleed.

Sadiq

[Sadiq]

Sorry for so many posts...

I want to just;

4. There were also many more Imams like bukhri, muslim, tirmizi , Ibn maja and many more like 30/40 , It is not proved from their book about following any one of the four ? then what they were following ? and why we follow only four ?

Add to this question; this following answer;

Query:
What is the position of the Great compilers of hadith in matters of fiqh? In other words, did Imam Bukhari and Imam Muslim (aswell as ibn Majah, al-Tirmidhi, al-Nisai and Abu Dawood) follow a school or were they themselves mujtahids?

Answer:

Ibn al-Subki included al-Bukhari and Muslim among the Shafi`is while Ibn Abi Ya`la included them among the Hanbalis.

In truth, al-Bukhari was neither Shafi`i nor Hanbali but a Mujtahid Mutlaq with his own madhhab, which did not survive him as he was uninterested in other than his Sahih for a school, and the Sahih is truly a complex and concise fiqh manual. (It is therefore misleading to characterize the Six Books only as Kutub Zahir al-Riwaya - "the books of the external aspects of narration" cf. M. `Abd al-Latif Farfur in his Tarikh al-Fiqh al-Islami.)

Muslim was al-Bukhari's close student and probably followed his Madhhab, but he was definitely a Mujtahid murajjih i.e. s.o. with full knowledge of Ijma` and Khilaf, competent to evaluate all the pre-existing juridical conclusions of the Schools of the Companions and Tabi`in and choose the most correct in his view.

Al-Tirmidhi was also al-Bukhari's close student and a Mujtahid Murajjih and comparatist of the first rank whose method and school, like al-Bukhari, is developed in his book - the Sunan - not only in the chapter-titles like al-Bukhari, but in the bodies of the chapters themselves and in more explicit terms than his teacher. See `Itr's masterpiece _Al-Imam al-Tirmidhi wa al-Muwazana Bayna Jami`ihi wa Bayn al-Sahihayn_.

It is important to realize the huge debt these two owe to their teacher al-Bukhari. Our teacher Nur al-Din `Itr - Allah keep him in his best care - told us that without Muhammad ibn Isma`il al-Bukhari, neither Muslim nor al-Tirmidhi would have made one step here nor there, and without Zayn al-Din al-`Iraqi, Ibn Hajar al-`Asqalani would have gone nowhere.

Abu Dawud was a student of Imam Ahmad whose madhhab he followed.

Al-Nasa'i was without doubt a Shafi`i.

I do not know the madhhab of Imam Ibn Majah.

As anyone can see, it is meaningless to simply say of the above scholars that they were of the vague "school of ahl al-Hadith" as that purported school no more existed, as a unit, than the vague "school of ahl al-Ra'y".

Those appellations split into infinite varieties and branches between each major imam and the next, whereas the eponymous Schools - such as the fiqh of each Sahabi, that of each Tabi`i, that of the Four Imams and their contemporaries - do show internal cohesiveness in method and terminology.

What is true and accurate is that the Two Shaykhs and the compilers of the Sunan were "Ahl al-Hadith" because they focussed _primarily_ on hadith and its sciences, whereas their counterpart, Ahl al-Ra'y - such as Imams Malik, Abu Hanifa and their students - emphasized jurisprudence over hadith narration.

Imam al-Shafi`i, by the grace of Allah, united with near-perfection the two currents and so did his students such as al-Muzani and Abu Thawr. That is why Ulema such as `Abd al-Rahman ibn al-Mahdi could not find enough words to praise his intelligence; and you will find that the vast majority of the Imams of hadith and hadith masters after his time follow the Shafi`i madhhab, beginning with al-Daraqutni, Ibn Abi Hatim and his father, al-Baghawi, Ibn Khuzayma, Ibn Hibban, al-Khatib, and others. Even al-Tabari, Dawud al-Zahiri, and Ibn Hazm began as Shafi`is. WAllahu a`lam.

PS See also http://sunnah.org/history/Scholars/Default.htm for the biographies of the Four Imams and Imam al-Bukhari.

Taken from > http://www.abc.se/~m9783/maimh_e.html

Hope this helps..!

[Sadiq]

Brother this is the last post concerning taqleed that I will post, it does not mean I have lost, in other words, I just want to end it…for I feel this topic is going round in circles….

Please don’t mind me, contunie the topic with lulua or any other member, who are far knowledgeable and wiser than me…I just don’t want to get into this ‘tit for tat’ process. The scholars who have explained this have said taqleed is a blessing, and they know best, for we (or I am) just laymen.

Below I will just paste a few statements from the past posts which I have posted. This is from scholars around the world, past and present. I hope they make sense to those viewing this article, and the book which I reccoomeneded is a book which deals with this iisue in very detailed manner, for those who want to be on the truth.

Most scholars have said about taqleed, a way to follow the shariah without letting your diseires come and takeaway the burden.

Let us begin;

Sheikh Khatib of Baghdad wrote; " As for those who should appply taqleed it is the lay person who does not know the methods of extracting Islamic rules. It is permissible for such person to follow one specific Imam and act upon his fatwas. This is so because he does not possess the tools for ijtihad so his duty is to follow...." Al-Faqih page 68

This statement above makes perfect sense….to anyone..and it is a statement refered to many ulama of past/present who have touched upon this taqleed issue.

Maulana Rasheed Ahmed Ghanghohi writes; " After due diligence, if this opinion of his Imam is against the Quran and Sunnah, then every believer must leave the Imam's opinion. Nobody will deny this if the case is proven. The question is, how can a lay person determine this?." From his book Sabeelur Rashad page 30-31.

A great scholar of the past, known my many, just gets to the point to eloquently and the issue of layperson (who we are)…just read it twice surely makes sense.

Imam Nawawi says; " The reasoning for this is that if following any school of thought was allowed, it would lead to people hand-picking the conveniences of the schools in order to follow thier desires. They would choose between halal and haram between necessary and permissible. This would lead to relinquishing the collar(burden) of responsibilty, this was unlike in the early days if islam where the schools of thought were not readily available, nor were they structured or known. So based on this reasoning, a person should strive to choose one school of thoguht which he follows precisely." This has been taken from Al-Majmu vol 1 page 91.

This statement is a very helpful one to anyone who is trying to understand the following/taqleed within the world. Such beautiful words from the ulama, just finalizes the whole issue.

I hope this has helped. I have tried to help the brother who started the topic, I hope he and all those viewing this forgive me of any mistakes or errors with any of my statements. I am a simple muslim with such knowledge of seed within this world, yet my love for Allah and the Rasul is bigger than anything visible here. I hope allah excepts my efforts and makes me find the truth in all matters.

The scholars above have spoken and a issue which was established by many ulama, but recently this issue of taqleed being attaked to some extent, but the truth will always be there whether u try and hide it with money or your own two hands.

I will only give this example from a brother in my local mosque, a very cherished brother to me, imagine a doctor, know we all go to a doctor for medicine for our illnesses. Know if we ourselves go within the chemist or medicine room, and try a locate a tablet for this, imagine for example, a headache, searching in the room by myself for a tablet for this headache, without knowing which tablet is the right one or not, is it wise first of all?

There is a chance I will take the wrong tablet, what will the result be? Horrific, I might take the heart tablet for the headache, a problem which becomes bigger and worse, get it? Know similar to a doctor, they are there to ‘prescribe’ the right tablet for the right illness, similar or even better, the four respected imams are there to ‘prescribe’ the rulings (so to say tablets) for our daily needs.

There are so many tablets, chemicals and things within the medicine room, what about the quran and sunnah,? That is why we are referred to as the laymen, who have not qualified to be give fatwas, let alone derive rules straight from the quran and sunnah. Big doctors, the imams who have studied this field of islam (fiqh) and given the right rulings for all our daily life (marriage, prayer, zakat) and many other things which is difficult for any person to do, including the state regarding headaches….inshallah…J

I hope this helps me more than the brother who started this topic, just a simple muslim trying his best to learn from the ulama around the world about islam, and most importantly this taqleed. Forgive me for any mistakes and correct me if needed.

Sadiq!

[khalid sawani]

Asslamoalykum wa rehmatulahu

Brother sadik I apologize for replying late


Out of three links provided by you 2 were rot , yes there are too many filled up nonsence and shirk like “ ‘prophet knows unseen’ , ‘prophet knower of all” ‘ he is omni present’ etc etc

I think you have not goen thro’ whole website or do you believe in this all
If so then we will have to start another thread for argueing of these all

some thing I liked and copied from links u have provided pls see

QUESTION NO. 1
What is the meaning of Taqleed in the terminology of the Fuqahaa ?
ANSWER NO.1
A person who can be trusted that his ruling will be in accordance with the evidence. Accepting his word and not asking him for proof is Taqleed, (Likewise it has been mentioned in Aqdul-Jayyid)
QUESTION NO.2
In reality, is it accepted by the Ulama that a person who is a Mujtahid himself cannot do Taqleed of anybody else, with the understanding of,
ANSWER NO.2
The preferred ruling is that, it is permissible for a Mujtahid to do Taqleed of another Mujtahid because Ijtihad is fractional. (Likewise is has been explained in Shami)
QUESTION
What is the definition of Taqleed? Will a person still remain a Hanafi if he acts upon Imam Abu Yusuf’s rahmatullahi alaihe view or Imam Zufar's rahmatullahi alaihe. Also will he still remain a Hanafi if he acts upon the opinion of Imam Shafi'ee rahmatullahi alaihe or Imam Malik rahmatullahi alaihe at the time of need (for example the mas'alah of Mafqood).
ANSWER
For a Non Mujtahid to follow a Mujtahid, trusting him that he has the proof and evidence for it and he does not ask him for the evidence, is known as Taqleed.
The principle of Imam A' zam rahmatullahi alaihe which his students have described in de-tails and from which other masa'il are derived, whether these masa'il are directly from Imam Sahib rahmatullahi alaihe or not, a person who adopts them remains a 'Hanafi'. The views of Imam Sahibs students are in actual fact Imam Sahibs views, regardless of whether they are directly or indirectly from Imam Sahib. Therefore, acting upon them on special occasions does not expel an individual from Hanafiyah.
Sometimes, because of changes in occurrences and incidents, the ruling changed in a way that the scholars of the later era understood that if Imam Sahib rahmatullahi alaihe was still alive today, he would have made a certain ruling in a particular mas'alah. Therefore, they decided upon that ruling, regardless of whether that was the view of Imam Shafi'ee rahmatullahi alaihe or an opinion of any other Imam.
These type of changes, like the excellence of Hajj, nafl and Sadaqah etc., can be found in the time of Imam Sahib rahmatullahi alaihe himself. Hence, this does not cause any changes in Hanafiyah. Details can be found in Uqood Rasmul Mufti Ii Ibn Abid
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well brother If not intrested then okay no use of arguments we will meet some where else with some thing different
I wish you and other brothers and sisters look into both sides and make more reasearch into this issue
In details by asking questions to scholers of other maslak too ( hambli espatialy ) becaz many of the followers of other madhaab are now leaving taqleed of a perticuler one imam and adhering to authentic hadeeth only , the best example of this are Hamblees the madhab of Ahmaed bin hamble (reh. Alahye) is no more into existence as they all ( all big scholers) have converted into salafee (see oxford encyclopedia of modern islamic world and fatawa bin baaz )
Here below I provide some links if some one intrested in more study of the subject

Is it permissible to give a fatwa based on taqleed?

Ans :
http://63.175.194.25/index.php?ln=eng&ds=qa&lv=browse&QR=14076&dgn=3
http://www.understanding-islam.com/ri/mi-091.htm

ruling of taqleed in presence of hadeeth ( a fatwa)
http://www.muttaqun.com/fatawa/q0012.sht
http://www.muttaqun.com/fatawa/q0013.sht

a fatwa on creating madhabs
http://www.muttaqun.com/fatawa/q0010.sht


meaning and existence of taqleed

http://muttaqun.com/taqleed.html
http://www.allaahuakbar.net/taqleed/index.htm


prophet (pbuh) has prayed salat in one way only and now today people claim 4 ways of prophet’s salat
see the reality

http://muttaqun.com/prayer/19.html


pls see meaning of word traqleed in the islamic dictionary

http://muttaqun.com/dictionary3.html

in your links refrence of Imam Ibn quaium jauji fevoring taqleed is wrong pls see this authentic statement

http://www.sunnahonline.com/ilm/seerah/0036.htm

pls see with the proofs that right way is only salaf

http://www.sunnahonline.com/ilm/aqeedah/0007.htm

http://www.allaahuakbar.net/scholars/jabiree/questions_and_answers_concerning_dawatus_salafiyah .htm

(in a question and answers with shaikhjaabeeri)

The Prohibited and Permissible Forms of Taqlid

http://www.allaahuakbar.net/taqleed/prohibited_and_permissible_forms_of_taqleed.htm

and this is the only way of compainions and beliefs of the true scholers of the islam with proofs from quran and hadith ( A BOOK ) pls spare some time to read it carefully

http://www.sunnahonline.com/ilm/aqeedah/0057.htm

http://www.ahya.org/books/sect/ss2.html (who is saved sect)



jazakallah for sharing your valuable time with me

MAY ALLAH GUIDE US TO THE RIGHT PATH WHICH IS ONLY ONE

KHALID…