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Islamic INTRAfaith Dialogue
 IslamiCity Forum - Islamic Discussion Forum : Religion - Islam : Islamic INTRAfaith Dialogue
Message Icon Topic: SHIA SUNNI, MALEKI, SHAFI, HANAFI, WAHABI(Topic Closed Topic Closed) Post Reply Post New Topic
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Abu Mujahid
 
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bullet Posted: 22 June 2007 at 12:03pm

Rami,

 

Ijaza -though I don't down play its importance- is not required to convey Islam? I don't want to discuss with you deeply in this......because you are just overlooking the writings of the man and his citation from Quran and sunnah correctly. The prophet pbuh said, convey from me even a single verse.

If you are muqallid, no one is forcing you to go outside madhab. Just mindful what madhabs got wrong is what we are saying!!.  Instead of dangling around Ijaza issue which is -adorable if someone gets- look out what Ulima has said about the issue at hand.

I visited your Lakemba website couple of times to see your direction. I don't blame you but saw you are traped in madhab world alone. Imam Shafi" wrote a madhab when he was Sham. Then when he came Egypt to learn from Waki Ibnu Jarrah, he changed many rules/edicts he adopted happily when was sham. In his life he has two madhabs. Because, the proof of Waki was stronger than what he said in first madhab. Before that, all madhab founders has explicity said if Hadith is correct its my madhab. 

Rami, you remind a me group of Salafi defeatist who said during first gulf war you have to ask every question regarding personal/community/internalitional only three Sheikhs: Albani, Bin Baz and Uthaimen. Otherwise, you are committing bida etc. They altered the whole ummah mind and other reputable scholars. Allah said in Quran, "and we have indeed made the Quran easy to understand and remember; then, is there anyone who will remember". Qamar:17

Don't get me wrong I'm not saying you don't need a sheikh or alim. I'm saying Quran is not dhalasim and alqaz.....magic words that only small group of people understand. If someone speaks Arabic and know Nahwa, Sarf, balaqha, asbabul nuzul, mutlaquhu etc and got someone help him from any Islamic sheikh without giving ijaza its persmissible. My friend has sat down with couple of sheikhs for seven years for learning tafsir and ummahatu sitah without getting Ijaza. He teaches Tafsir/Hadith/Usul fiqh and master his subjects. Yusuf Qardawi and these Ikhwan Sheikhs has no izaja at all. At least to my knowledge. The best one is graduate from Azhar only. They fill the air with fatwa all the time. Even your Taj in Lakemba, who issued some strange fatwas in Australia, has no ijaza. He carry the title of Mufti Australia!! No one said you can't do that until we know your ijaza or who taught you. People need prove even if someone wear the Azhari Turbans.

As long as they cite correctly from Quran and sunnah and they have extensive reading and knowledge of one or two three or all four madhahibs their fatwa count.

Muhamad Ibnu Wahab was only mujadid. He never came up anything new. He was hanbali madhab though he was not strict muqallid. He focued on towhid and fought hard to show the true towhid that Othman's and Arabs neglected. The condemnation of some traditionalist didn't count that much. Their premises was based on hearsay and envy only. For instance, Dahlan's who spear headed the smear campaign couldn't live up the challenges of Sheikh's writings.

When Islamic movements began in Islamic world and demand rule of sharia, Sh. Ali Abdirizak come out from Azhar shadow, claiming strange stuff. Many traditionalist went against muslim brotherhood in their early days even though they were muqallideen's.

When Ansaru sunnah was founded before Ikhwan's, traditionalist walk on their heads. Both groups were condemned and lynched by traditionalist in various ways.

So please discuss the writings of the man, not topics he didn't ever bother that much. Get his kitabul towhid  for instance and see what mistakes he make in light of Quran and correct hadith. If you get something on it, then people can discuss.....but this sweep claims don't help anyone.  

 

Abu Mujahid



Edited by Abu Mujahid
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bullet Posted: 24 June 2007 at 4:31am
Bi ismillahir rahmanir raheem

Ijaza -though I don't down play its importance- is not required to convey Islam? I don't want to discuss with you deeply in this......because you are just overlooking the writings of the man and his citation from Quran and sunnah correctly.

Literally you have just said you do not require Qualifications to teach an Islamic Science, When you go to university to learn Physics or Engineering are you telling me you wont care if the person teaching you is not qualified?

Any educated person understands the value of Qualifications and the importance of Highly trained teachers.

I think you are confusing the simple subjects like tawheed and fiqh rulings with the much more complicated aspects of our deen becouse what you are claiming is nothing short of laughable.

If you dont put importance in islamic scholarship then you dont value your deen period. would you accept people like salaman rashdi as your shaykh?

as long as his quotes are correct.....who cares how explains what something means, right?

The prophet pbuh said, convey from me even a single verse.

The prophet
[sallah llahu alaihi wa sallam] can explain what he himself meant but how many people can explain a hadith or verse in the same way the prophet intended it some 1400 years after his death, this is much more difficult. I would not follow a man who simply knows how to speak this is the sign of jahaliyah that people dont care where there deen is coming from or who is teaching it to them.

Just mindful what madhabs got wrong is what we are saying!!

.  Instead of dangling around Ijaza issue which is -adorable if someone gets- look out what Ulima has said about the issue at hand.

When a person is ignorant of something and has not bothered to study it but then decides to comment on it [and lecture others who are familiar with it] he comes up with ignorant arguments like this. Lets break down what you have just said, ""the shaykhs i follow have no Qualifications or education in the higher aspects of our deen but that is ok becouse they are not forcing you to leave the madhhabs but just to be mindful of what my uneducated, unqualified shaykhs have discovered are wrong teachings of the madhhabs.""

If they are not Qualified at the basic level of islam then how on earth can they talk about the higher much more difficult aspects of our deen and not only comment but correct those who are leading figures in there respective fields. its like a child trying to correct Steven Hawkins in Quantum physics and then expecting others to take them seriously.

I visited your Lakemba website couple of times to see your direction.


What lakemba website? i dont have a site.

I don't blame you but saw you are traped in madhab world alone.

If your not taking your religion from any one of the madhhabs then you are taking it from shaytan. "madhhab world" is that like some new catch phrase you came up with to reassure yourself that "they" or the "others" are wrong.

Imam Shafi" wrote a madhab when he was Sham. Then when he came Egypt to learn from Waki Ibnu Jarrah, he changed many rules/edicts he adopted happily when was sham. In his life he has two madhabs.

Imam Shafii developed Usul al Fiqh, imam Abu hanifah [if my memory is correct] developed Qawaid al Fiqh which where then adopted unanimously without exception by all the madhhabs and the entire muslim world. To the uneducated person like your self the difference between one madhhab and the other is just that one madhhab has this ruling on this matter and the other has that ruling, its all simple, dumb, easy, and black and white to you.

Imam Shafii didnt have two madhhabs stop making things up, all you have done is quoted events in a general manner and invented your own explanation for what they mean or what there significance was.

Because, the proof of Waki was stronger than what he said in first madhab.

This clearly illustrates that all you think a madhhab is, is just the outward fiqh rulling and not the method of how they arrived at these fiqh rullings.

Before that, all madhab founders has explicity said if Hadith is correct its my madhab.


I put it to you that the insects that where with them when they said that had more of an idea of what they meant by it than you do now some 1400 years later.

Rami, you remind a me group of Salafi defeatist who said during first gulf war you have to ask every question regarding personal/community/internalitional& amp; nbsp;only three Sheikhs: Albani, Bin Baz and Uthaimen. Otherwise, you are committing bida etc. They altered the whole ummah mind and other reputable scholars. Allah said in Quran, "and we have indeed made the Quran easy to understand and remember; then, is there anyone who will remember". Qamar:17

You remind me of the jahaliyah arabs in the prophets time who said to him "fear allah oh muhammad", asserting themselfs above the prophet who replied "if i dont fear Allah then who will".

I'm saying Quran is not dhalasim and alqaz.....magic words that only small group of people understand. If someone speaks Arabic and know Nahwa, Sarf, balaqha, asbabul nuzul, mutlaquhu etc and got someone help him from any Islamic sheikh without giving ijaza its persmissible.

When a person doesnt have something he belittles what others have and makes himself sound like he is on there level. Only uneducated people believe you dont need education similarly only unqualified people say you dont need to be qualified to teach. Only the salafi sect says things like this and no one else that is becouse none of them are suitably educated to teach orthodox islam so they come up with their own meanings for certain verses and ahadith and say things like its ok if he quotes correctly and it doesnt matter if he changed the meaning.

My friend has sat down with couple of sheikhs for seven years for learning tafsir and ummahatu sitah without getting Ijaza. He teaches Tafsir/Hadith/Usul fiqh and master his subjects.

which shaykhs did he sit with, what would his shaykhs say of him if they found out he was teaching without them giving him permission to teach, what guaranty is there that what he is teaching is correct and free from mistakes, only a similarly educated person can see what mistakes he is making so i doubt you are able to your probably blindly following what he says without knowing if it is right or wrong.

Quran; "do you think, dont you percieve"

Yusuf Qardawi and these Ikhwan Sheikhs has no izaja at all. At least to my knowledge. The best one is graduate from Azhar only. They fill the air with fatwa all the time. Even your Taj in Lakemba, who issued some strange fatwas in Australia, has no ijaza. He carry the title of Mufti Australia!! No one said you can't do that until we know your ijaza or who taught you. People need prove even if someone wear the Azhari Turbans.

I have never in my life taken a ruling from any of these people nor would i recommend anyone else to.

""
the point of traditional education is its methodology, which centers on the student-teacher relationship and close contact between the two, and makes the student an "inheritor" of a scholarly methodology and way. Its basis is transmission, continuity, and reverence. Following the footsteps of one's teachers is virtue. Change for its own sake is blameworthy. One starts with small texts in the key Islamic subjects, which must be mastered (and often memorized). Then, one builds on these, step-by-step, with progressively larger and more sophisticated texts. The goal is mastery of the knowledge, and to become an inheritor of the understanding, wisdom, and way of one's teachers and predecessors. The point of the knowledge is inherently practical: one's own practice, and serving the real-life needs of the community."" Shaykh  Faraz Rabbani.

As long as they cite correctly from Quran and sunnah and they have extensive reading and knowledge of one or two three or all four madhahibs their fatwa count

only to those who follow a sect and ignorant of real islam believe this. Ijazah from a shaykh who learnt from a shaykh who learnt from a shaykh who intrun learnt from another shaykh going all the way back to a shaykh [imam abu hanifah] who learnt from a tabii or sahaba who learnt from the prophet himself [ie an isnad] is how this deen WAS preserved and how Allah fulfilled his propmise in the Quran,

Allah Most High says:

“We have without doubt, sent down the Message; and we will assuredly guard it”. (Surah al-Hijr, V.9)

Those with out Ijazzah or isnad are following something new becouse it is only the knowledge from these sources that can guaranty what we have has came from the earlier generations.

Otherwise it has no source!

Muhamad Ibnu Wahab was only mujadid. He never came up anything new.

That is a lie, the word mujadid means to renew something old. If he was not renweing traditional islam then he was inventing something new. he did not know islam more than any one of the four Imams, dont make his rank higher than his followers claim it to be.

He was hanbali madhab though he was not strict muqallid.

which basically contradicts you earlier statement, if he was not muqalid of a madhhab then he was inventing something not in the madhhab.

He focued on towhid and fought hard to show the true towhid that Othman's and Arabs neglected. The condemnation of some traditionalist didn't count that much. Their premises was based on hearsay and envy only. For instance, Dahlan's who spear headed the smear campaign couldn't live up the challenges of Sheikh's writings.

it didnt count to your sect but it counted to the remainder of the muslim Ummah who where against this group. I dont know what standard of scholarship you adhere to but his writtings where simple and riddled with mistakes, many shaykhs have written refutations against them so dont bother trying to overpraise him.

So please discuss the writings of the man, not topics he didn't ever bother that much. Get his kitabul towhid  for instance and see what mistakes he make in light of Quran and correct hadith. If you get something on it, then people can discuss.....but this sweep claims don't help anyone.

The topic is the various groups not muhammad ibn abdul wahhab so i am well within the scope of the discussion.


Edited by rami
Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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bullet Posted: 24 June 2007 at 4:39am
Bi ismillahir rahmanir raheem

Is Isnad (chain of transmission) a requirement for anyone who claims to be a scholar? 
Answered by Shaykh Muhammad ibn Adam al-Kawthari

I have read one of your recent articles and I wanted to know what is the legal requirement for someone to be considered a knowledgeable scholar whom we can take knowledge from. Is Isnad one of the requirements and is there any evidence for this deduced from the sources? Also, I have noticed that Isnad is not usually mentioned by the scholars as a prerequisite for someone to be considered a Mujtahid. Can one therefore become a Mujtahid Mutlaq without Isnad - i.e. self taught?

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

There are two aspects to your question. The first is regarding the importance of the chain of transmission (Isnad/Sanad) in relating Islamic knowledge, and the second concerns the status of learning from a qualified teacher. I will attempt to shed some light, Insha Allah, on both of these topics in the light of the Qur’an, Sunna and the statements of classical scholars.

Isnad (chain of transmission)

Allah Almighty has honoured the Ummah of the best of creation, our master Muhammad (Allah bless him & give him peace) with many special characteristics that were not given to any other nation before.

From among these favours is the unrivalled and unique feature of Isnad in relating the various sciences of Islamic knowledge. Isnad was regarded by the early Muslims (salaf) as the first and primary condition in relating any aspect of Shariah even if it was merely relating one word.

With this, Allah Most High fulfilled his promise of preserving the Deen which includes the book of Allah, Sunna of the beloved of Allah and the various Islamic sciences that are indispensable in understanding the former two.

Allah Most High says:

“We have without doubt, sent down the Message; and we will assuredly guard it”. (Surah al-Hijr, V.9)

The message here refers to the book of Allah and also the Sunna of his blessed Messenger (Allah bless him & give him peace), for whatever the Messenger of Allah (Allah bless him & give him peace) says is from Allah Almighty, for Allah Most High says:

“Nor does he (the Messenger of Allah) say (aught) of (his own) desire. It is no less than revelation (wahi) sent down to him”. (al-Najm, V. 3-4).

The Messenger of Allah (Allah bless him & give him peace) explained both verbally and practically the contents of the book of Allah. The Qur’an is quite ambiguous and limited in stating the laws of Shariah, and the Messenger of Allah’s (Allah bless him & give him peace) duty was to explain these injunctions.

Allah Most High says to his Messenger (Allah bless him & give him peace):

“And We have sent down unto you the Message (Qur’an); that you may explain clearly to men what is sent for them”. (al-Nahl, V. 44).

So the promise of preserving the Deen is not restricted to the Qur’an, rather it encompasses the Sunna and also the Companion’s (Allah be pleased with them all) understanding of the Sunna and the understanding of those who took from them.

Isnad is a unique feature of the Messenger of Allah’s (Allah bless him & give him peace) Ummah. No other nation, religion or community can claim or boast to have such rigorous analysis of the various aspects of their faith.

Early Muslim scholars examined and analysed each and every statement that came to them, whether it was the statement of the Messenger of Allah (Allah bless him & give him peace), his companions (Allah be pleased with them all) or anyone else. They studied the life and character of those who were part of the transmitting chain (isnad) in the strictest way possible.

Thus, the Ummah witnessed an amazing introduction of the ‘science of studying the reporters of Hadith’ (rijal al-Hadith) which was unprecedented and is unrivalled till today. The recording of the names, dates of birth, dates of demise, qualities and characteristics of thousands and thousands of people is something that only Muslims possess.

Books such as, Tahzib al-Kamal of al-Mizzi, Tahzib al-Tahzib of Ibn Hajar al-Asqalani, Mizan al-I’tidal of Dhahabi and Lisan al-Mizan of Ibn Hajar are just some examples of this amazing phenomenon. There are also books that are dedicated to preserving the biographies of the Sahaba, such as Tabqat of Ibn Sa’d, al-Isti’ab of Ibn Abd al-Barr, Usd al-Ghaba of Ibn al-Athir and al-Isaba of Ibn Hajar, in which the biographies of approximately ten thousand companions (Allah be pleased with them all) have been covered.

Imam Abd Allah ibn al-Mubarak (Allah be pleased with him) said:

“Isnad is part of religion (deen), and if it was not for Isnad, one would have said whatever one desired. When it is said (to the one who speaks without an Isnad): “Who informed you? He remains silent and bewildered”. (Introduction to Sahih Muslim, 1/87, al-Jami’ li akhlaq al-rawi wa adab al-sami’ and others).

He (Abd Allah ibn al-Mubarak) also stated:

“The one who seeks matters of his deen without an Isnad is similar to the one who climbs to the roof without a ladder”.

Sufyan al-Thawri (Allah have mercy on him) states:

“Isnad is the weapon of a believer. When one does not possess a weapon, then with what will he combat?”

Sayyiduna Imam Shafi’i (Allah have mercy on him) says:

“The example of the one who seeks Hadith without an Isnad is of a person who gathers wood in the night. He carries a bundle of sticks not knowing that there is a snake in it”. (Meaning, he gathers and collects all types of narrations, the genuine and spurious, m).

Baqiyya ibn al-Walid (Allah have mercy on him) once related to Hammad ibn Zaid (Allah have mercy on him) certain narrations that were void of Isnad. So Hammad said: “If only they had wings”.

Imam Ibn Taymiyya (Allah have mercy on him) states:

“Isnad is a unique feature of this Ummah and Islam. Then from among the Muslims, it is a specialty of the Ahl al-Sunnah wa al-Jama’ah”.

(The above excerpts recorded by Shaykh Abd al-Fattah Abu Ghudda (Allah have mercy on him) in his excellent work ‘al-Isnad min al-Din’ P. 18-20).

These and many other similar statements of the predecessors imply that the early Muslims held Isnad to be indispensable in order to acquire Knowledge. So much so, that in order to relate even one word in their books, they would mention a whole chain of transmission that covered three or four lines.

Isnad was not only mentioned in order to narrate Prophetic traditions, rather, it was related for every form of knowledge, such as the exegesis of the Qur’an, stories of the pious and worshippers, incidents of history, etc.

After the Prophetic traditions were gathered in the great compilations, such as Sahih al-Bukhari, Sahih Muslim and others, and the compilations in various other sciences, it was not deemed necessary to relate every statement with a chain of transmission going back to its original authority. Rather, it was sufficient to have an Isnad or Sanad going back to the author. The Isnad of the author going back to the original authority would be mentioned in his book.

Till this very day, we have scholars from around the globe relating Prophetic traditions and other branches of Islamic knowledge with a chain that reaches all the way to the authors of the books.

The six major books of Hadith are generally taught with a Isnad that goes back to their authors, and from them to the Messenger of Allah (Allah bless him & give him peace). Many scholars are seen to travel and make distant journeys in order to acquire Ijazah and a higher form of Isnad.

In terms of Isnad with regards to prophetic traditions, the scholars of the Indo/Pak are (perhaps) at the forefront. The science of Hadith is given special attention and almost every student that studies in the various Islamic institutions (Dar al-Ulooms) is blessed with a Isnad in each of the major books of Hadith. Even major Arab scholars are seen to travel to the Indo/Pak in order to acquire Ijazah and Isnad from the great Hadith masters.

In terms of other branches of knowledge, such as the science of Tajweed, Fiqh, etc, we see the Arab scholars at the forefront in relating and teaching the various books with Isnad. Major scholars in Syria and elsewhere have a chain in the recitation and memorization of the Qur’an that goes back to the Messenger of Allah (Allah bless him & give him peace) via the angel Jibril to Allah Almighty Himself.

The major books in Hanafi Fiqh (and other madhhabs) are taught with a Isnad/Sanad going back to their authors and to Sayyiduna Imam Abu Hanifa (Allah be pleased with him) himself. Books in other sciences are also taught and related in a similar manner.

In conclusion, Isnad (or Sanad) is a unique feature with which our Ummah has been blessed. It has always been regarded to be indispensable in teaching and seeking knowledge. Scholars mention, that even today, one should acquire knowledge from a scholar who has a Isnad or at least a teacher who he studied with. Having a complete chain of transmission is not a pre-requisite for teaching. However, what is necessary, is that the one from whom one takes his/her knowledge, is amongst those who studied by other shuyukh. This is discussed further in the following section.

Learning from a qualified teacher

Allah Almighty created man different from animals. Animals are not in need of a teacher or trainer in a way man is. We see for example that, when a fish is born, it automatically begins to swim without being taught how to do so. If a man was to take the example of the fish and throw his new-born baby into the river thinking that he will swim, then he is without doubt insane, for a fish is not in need of an instructor who instructs it how to swim, while a man needs a tutor to teach him to swim.

Take the example of the new-born chick; the moment it comes out of the egg, it begins to nibble at food without being taught. However, a human baby will not know how to eat unless it is taught practically how to consume the various types of foods.

It is the Sunna of Allah Almighty that he fashions human beings in such a way that they are in need of practical instruction from a teacher in order to learn any science, technique or craft. From the moment one is born, one is in need of practical teaching and guidance in all aspects of life.

There is almost consensus on the fact that it is virtually impossible for one to master any science or art in the world without the guidance and tutelage of a qualified teacher under whom one practically learns the fundamentals of that science. It is not possible to gain expertise in any field unless one submits himself to the guidance of a teacher.

Take for example the science of medicine. If one was to think that I will read and study the books on medical science in the comfort of my home, thus become a medical practitioner, then he will be considered to be insane by almost everybody. If this individual was to perform surgery on a patient or begins to treat people, then his patients will not end up anywhere other than the grave yard!

Even if this individual is very talented and knowledgeable, the guidance of a tutor is indispensable. Suppose this individual is able to understand the books of medical science and He masters the language in which the books are written, he will still not be permitted to work as a physician or surgeon unless he studies under the guidance of a qualified person in the field of medical science. No government will ever allow this individual to take up the medical profession due to the fact that he did not pursue the method necessary in order to take up this profession

It is the same with all the other sciences of the world in that the guidance of a teacher is necessary. No body would allow you to practice law until you don’t attend a law school and learn form a qualified barrister. Let alone the major sciences, even the simple art of cooking is not achieved by merely reading a book. There are several books published explaining the methods of cooking different types of food. If an individual who had never cooked in his lifetime cooked by merely reading the procedure of cooking mentioned in the book, then you can imagined what the outcome would be!

So, it is the nature of man that he can not acquire knowledge merely from books unless he has a teacher and mentor to train and guide him. He needs to stay in the company of a qualified teacher who will help and assist him on every step and save him from the errors that may be committed. This applies to every science, art and craft, and sacred and religious knowledge is of no exception. It is not possible for one to acquire sacred knowledge unless one is trained by a qualified teacher and mentor.

This is the secret behind a book or scripture never being revealed except Allah Almighty sent a Messenger to explain its contents. There are many examples where a Prophet was sent by Allah Almighty and no book or scripture was revealed unto him, but there is not a single case where a book was revealed without a Prophet carrying it.

The simple reason behind this is that if a book was sent on its own, man would not possess the capability to understand it without the teaching of a Prophet. If Allah wished He could have sent the book on its own. Every individual could have found a book when he woke up in the morning, and a voice from the heavens would have declared: “Obey what is in this book”. But Allah, the Creator of mankind, who is fully aware of the human instincts, chose to send the book with a teacher who would explain the contents of the book, both practically and verbally.

Allah Most High explains this concept in the following verse:

“Allah did confer a great favour on the believers when He sent among them a Messenger from among themselves, reciting upon them verses (of the book), sanctifying them, and teaching them the scripture (book) and wisdom, while before that, they had been in manifest error”. (Ali Imran, V. 164).

Similarly, Allah Almighty says:

“And We have sent down unto you (Messenger) the message, that you may explain clearly to men what is sent for them”. (al-Nahl, V. 44).

Therefore, it is the Sunna of Allah Almighty that He has kept two means for the guidance of mankind. One is through the medium of His books (kitab Allah) and the other is the Prophets and their successors. Hence, both the book of Allah (kitab Allah) and men of Allah (rijal Allah) are necessary for one’s guidance. Sufficing with one of the two will surely lead to deviation.

At this point, it would be useful to quote the great scholar of Usul, Imam al-Shatbi (Allah have mercy on him). The following is the crux of what he stated on this issue in his renowned treatise al-Muwafaqat:

“The most beneficial and effectual way of gaining knowledge is by learning it from those who are masters in their field. It is necessary to have a teacher in aspects of knowledge that need explanation and interpretation. It is not impossible for one to gain knowledge without a teacher; however, normally it is observed that a teacher is of utmost importance. This is, somewhat, agreed upon by the scholars.

Scholars said: “Sacred knowledge was in the hearts of men, then it moved into the books and the keys to these books are in the hands of scholars (rijal)”. This implies the necessity of acquiring knowledge from the people who master it.

The basis for this is the Hadith which states: “Verily Allah does not take away knowledge by snatching it from the people but He takes away knowledge by taking away the scholars, so that when He leaves no learned person, people appoint ignorant as their leaders. They are asked to deliver religious verdicts and they deliver them without knowledge, they go astray, and lead others astray”. (Sahih al-Bukhari & Sahih Muslim). If this is so, then the scholars are without doubt the keys for this knowledge”. (al-Muwafaqat).

Imam al-Shatibi (Allah have mercy on him) further mentions three signs and characteristics of a expert qualified teacher:

1) He practices what he teaches,

2) He himself has been trained by a qualified scholar,

3) His students follow and pursue in his footsteps, for if his students generally tend to not follow him, then this is a sign that there is something inherently wrong with him. (ibid)

There are many benefits and wisdoms in learning from a teacher. Sound understanding of the texts, its correct interpretation, being saved from making errors in understanding the texts (for each science has its own special terminologies), getting questions and queries that may arise answered, practical application of the knowledge and obtaining the Baraka and light of guidance from that special teacher-student relationship are just a few to mention.

In conclusion, it is necessary for one that he learns his knowledge from a scholar of knowledge, piety and wisdom, and who himself has been taught and trained by a similar scholar. That does not mean it is incumbent for an individual that each time he picks up a book, he must find a scholar to teach him, rather one needs to study the fundamentals of each science with those qualified, thus become acquainted with the different terminologies, terms and expressions used. Thereafter one may study a book on his own with always referring to senior scholars whenever something is unclear.

And Allah knows best

Muhammad ibn Adam al-Kawthari
Darul Iftaa, Leicester, UK
www.daruliftaa.org 


How Does One Become A Mufti?


Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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bullet Posted: 29 June 2007 at 7:17pm

 

 Just in case someone did not know, there are many Ahle Hadith (Wahhabi) schools of thought and many mosques in Indian sub continent. Their beliefs are different from those of Ahle Sunnah. The Ahle Sunnah are called Muqallid and they follow one of the Imams of Fiqah, Imam Abuhanifah or Malik or Shafi or hanbal.r.a.

The Ahle Hadith do not follow any Imam. They say that their Imam is Muhammad s.a.w.s. They do not believe in Taqleed. They try to derive their theories from the Ahadith. So, it appears that each of them is a Mujtahid. In order to defend themselves, they combine the Hadith (sayings) with the Sunnah (practice of the prophet). Let them admit that practice was from the very first day, even though done by the prophet himself, it was watched and picked up and followed by the Ummah without any Hadith or book of hadith. As soon as they admit that practice is different to sayings, they will fail at once. This practice was carried forward by observation.

 I don't deny the importance of Hadith at all. But I keep it at the third place i.e. after the Quran and the Sunnah. I feel that Hadith is very useful for guidance if not against the Quran and Sunnah. Hadith is to serve the Quran and Sunnah. Hadith is not to take charge of the Quran and Sunnah.

 There are people (Muslims) who say that Hadith is more important than Quran. That Quran cannot be understood without Hadith. If a verse of the Quran is in accordance with their Hadith then they will accept it. Otherwise they will obey the meaning of the Hadith and will not obey the verse of Quran. That attitude, I feel, is not right.

 Discussion is going on the forum but no result is coming out. There are all types of people in the Muslims... There are those who doubt the Hadith and do not admit its importance. They are called Quranis. But there are some opposite type who give too much importance to hadith.

 I remember one friend who argued that dead people do come backto this world. I told him that it was against the teachings of the Quran. But he said that it was written in a Hadith and according to Hadith, dead people do come back alive in this world again. I could not continue the discussion with him any more.

 Also I may inform you that every one was praying very well in a single and simple way until some people opened the books of Hadith and saw some faults with the prayers too. Now every sect has its own Hadith and do not co-operate with the others. It is the Ahadith which have put differences in the minds of the Muslims.

 On top of thattoo much lecture about the common Muslims being Mushriks, that put the Ummah on hellfire. Please think about it.

 



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rami
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bullet Posted: 01 July 2007 at 3:54am
Bismillahir rahmanir raheem

assalamu alaikum

Just in case someone did not know, there are many Ahle Hadith (Wahhabi) schools of thought and many mosques in Indian sub continent.

br a madhhab or school of thought is not a school consisting of teachers and students. An Islamic madhhab is a methodology or way of deriving rulings from the Quran and sunnah that other shaykhs who follow the same madhhabe can copy and emulate even though they live in different lands. This safeguards the sunnah from coruption and misinterpretation by giving the local scholar a set of rules , guidlines, or a method to follow to extract a specific ruling aplicapble to a current situation from general or unrelated  [by time] events in the past.

In this way two scholars living in diferent patrs of the world can come up with the same rulings to the same situation thus ensuring consitanacy in the law.

salafi's do not have and have never formed a madhhab, lately they are claiming to follow the hanbali madhhab but no scholar i have spoken to says they are doing this correctly and have twisted its teachings towards there beliefs rather than the other way around, when in reality not one scholar among them is qualified enough to even be a majtahid in the hanabli madhhab let alone qualify to be an absolute mujtahid and start a new madhhab.

This is why they belitle the rank of mujtahid and the need for ijazah, since none of them can attain such things in order to legitimize there movement they would rather do away with the 1400 years of scholarship and start over. There is nothing wrong with the madhhabs there has never been anything wrong the reason why things are the way they are is becouse of politics not islamic law which has always been seperate from politics [not in the western sence ie church and state]. 

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Main Entry: meth·od·ol·o·gy
Pronunciation: "me-th&-'dä-l&-jE
Function: noun
Inflected Form(s): plural -gies
Etymology: New Latin methodologia, from Latin methodus + -logia -logy
1 : a body of methods , rules, and postulates employed by a discipline : a particular procedure or set of procedures
2 : the analysis of the principles or procedures of inquiry in a particular field

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Main Entry: de·rive
Pronunciation: di-'rIv, dE-
Function: verb
Inflected Form(s): de·rived; de·riv·ing
Etymology: Middle English, from Anglo-French deriver, from Latin derivare, literally, to draw off (water), from de- + rivus stream -- more at RUN
transitive verb
1 a : to take, receive, or obtain especially from a specified source b : to obtain (a chemical substance) actually or theoretically from a parent substance
2 : INFER, DEDUCE
3 archaic : BRING
4 : to trace the derivation of
Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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Syed Nasruallah
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bullet Posted: 10 July 2008 at 6:07am
The General Pattern; of Islamic Thought in the Qur’an

(Some Chapters from the book)

WALAYAH
 

The new thought and vision which is proposed by God through the Prophet promises a new life. This can be achieved only if that thought can establish its identity in the mind and action of an integrated community.

For such a community, which forms a solid and impenetrable front strongly tries not to efface when confronting the opposite thoughts and actions. This purpose requires the rejection of any dependence-if necessary or possible even breaking off the ties of ordinary relationship-which enfeebles the front of the believers. In the language of the Our'an this intellectual and practical stand, from the point of view of thought and action is called 'walayah'.

Again when this integrated group, which is the cornerstone of Islamic society and the principal basis of Islamic community, changes to a strong nation and establishes an Islamic society, it needs to observe the principle of 'walayah' in order to preserve its unity and integrity and avoid the penetration of its enemies.

The Our'an points out these ideas in several verses as follows:

"0 believers, take not My enemy and your enemy for friends, offering them love, though they have disbelieved in the truth that has come to you, expelling the Messenger and you because you believe in God your Lord. If you go forth to struggle in My way and seek My good pleasure, secretly loving them, yet I know very well what you conceal and what you publish; and whosoever of you does that, has gone astray from the right way. If they come on you, they will be enemies to you, and stretch against you their hands and their tongues, to do you evil, and they wish that you might disbelieve. Neither your bloodkindred nor your children shall profit you upon the Day of Resurrection; He shall distinguish between you. And God sees the things you do. You have had a good example in Abraham, and those with him, when they said to their people, 'We quit you and what you worship, apart from God. We disbelieve in you, and between us and you enmity has shown itself, and hatred for ever, until you believe in God alone. '(60:1- 4 )

The Relations of Islamic Community

After the establishment of the great 'community', the integrated group which is the origin of the Islamic Nation, expands to the extent of all the true believers of the world. In such a community the principle of 'walayah' influences its civil and foreign affairs.

In civil affairs, all the units and wings of the nation are obliged to carefully prepare all the forces in one way and for one aim and strongly avoid dispersion and disorder which cause the futility of some parts of these forces '

In foreign affairs, they should abstain from any relationship and friendship which endangers independence and authority of the world of Islam.

It is quite obvious that taking care of the two aspects of , walayah'(integrity and co-ordination in internal affairs, freedom and non-alliance in foreign affairs) requires a central and superior power which is, in fact, the crystallization of all the constructive elements of Islam (Imam"-the Islamic governor). I also requires a deep and strong relationship between all the members of the Islamic community and the Islamic governor (Imam). Here another aspect of walayah' is manifested and that is the Imam's walayah and the leadership of the Islamic world.

In the following verses the Our'an has skillfully mentioned these subtle facts.

"O believers, take not Jews and Christians as friends; they are friends of each other. Whoso of you makes them his friends is one of them. God guides not the people of the evil-doer. Yet thou seest those in whose hearts is sickness lying with one another to come to them, saying, 'We fear lest a turn of fortune should smite us.' But it may be that God will bring the victory, or some commandment from Him, and then they will find themselves, for that they kept secret within them, remorseful, and the believers will say, 'What, are these the ones who swore by God most earnest oaths that they were with you? Their works have failed; now they are losers. '0 believers, whosoever of you turns from his religion, God will assuredly bring a people He loves, and who Love Him, humble towards the believers, disdainful towards the unbelievers, men who struggle in the path of God, not fearing the reproach of any reproacher. That is God's bounty; He bestows His favors upon whomever He wills And God is All-embracing, Allknowing. Only your friend is God, and His Messenger. And the believers who perform the prayer and pay the poor-due (zakat), while bowing down (in prayer). 5:51-55

O believers, fear God as He should be feared, and do not die unless you are Muslims. And you hold fast to God's bond, together, and do not scatter... " (3:102-103)

 

The Paradise of Walayah

Only that society can enjoy having 'walayah' in which the 'wali' is ascertained, the one who is the authority and the inspirer of all the liveliness and activities of life. And a person can enjoy having 'walayah' if he has a true understanding of the wali and if he is in a constant struggle to connect himself with him, who is the manifestation of God's walayah. So far as the wali is God's successor and the manifestation of the Divine authority and justice on the earth, he uses all the possibilities and talents, which are disposed in men's nature for their evolution and exaltation and for their own benefits. Furthermore, he would not let any of these talents be used against humanity or be lost, for if it happened, it would be a great damage. He firmly fixes justice and security, in the community, which are necessary for man's flourishing as are rich soil, water and good weather necessary for the growth of a plant. He will stop the appearance of cruelty in any form (polytheism, doing injustice to others or oneself). He leads all towards God's servitude. He ripens man's knowledge and vision and leads him to endeavor and initiation. His principal obligations are: keeping up prayer for God's remembrance (salat), just distribution of wealth (zakat)"' , spreading of goodness (al-'amr bil-ma'ruf). and abolishment of wickedness (al-nahy'an al-munkar)". In short, he helps man to approach the ultimate aim of creation.

Thinking about the following verses will show us the vast horizons of walayah's paradise, and will once more emphasize the fact that none of the religious commandments is as important as walayah.

"Cursed were the unbelievers of the Children of Israel by the tongue of David, and Jesus, Mary's son; that, for their rebelling and their transgression. They forbade not one another any dishonor that they committed; surely evil were the things they did. Thou seest many of them making unbelievers their friends. Evil is that they have forwarded to their account, that God is angered against them, and in the chastisement they shall dwell forever. Yet had they believed in God and the Prophet and what has been sent down to him, they would not have taken them as friends; but many of them are of evil conduct. (5:78-81)

"0 believers, take not as your friends those of them, who were given the Scripture before you and the unbelievers-who take your religion for a jest and sport-and fear God, if you are believers-and when you call to prayer, they take it for a jest and sport; that is because they are people who have no understanding. Say: 'People of the Scripture, do you blame us for any other cause than that we believe in God, and what has been sent down to us, and what was sent down before, and that most of you are evil-livers?' Say: 'Shall I tell you of a recompense with God, worse than that:' Whomsoever God has cursed, and with whom He is wroth, and made some of them apes and swine, and worshippers of idols-they are worse situated, and have gone further astray from the right way.' (5:57-60)

About Walayah (1)

The principle of walayah, discussed in the Qur'an comprehensively, can be considered from many points of view. Sometimes each of them can be regarded as a principle in itself in understanding Islam. If one thinks attentively about the following verses, some of these points of view can be observed.

1. The wali of the Islamic society, that is the power which leads all the mental and practical activities of the society, is God or whomever God has assigned-either in -name or by signs-for walayah.

"Your guardian wali is only God, and His Messenger, and the believers who perform the prayer and pay the Zakat while bowing down, " (5:-5-5)

"God commands you to deliver trusts back to their owners; and when you judge between the people, that you judge with justice. Good is the admonition God gives you; God is All-hearing, All- seeing. 0 believers, obey God, and obey the Messenger and those in authority among you. If you have a dispute on anything, refer it to God and the Messenger, if you believe in God and the Last Day; that is better. and fairer in the issue. (4:58-59)

"Whosoever obeys the Messenger, thereby obeys God; and whosoever turns his back-We have not sent thee to be a watcher over them. "(4:80)

"Hast thou not regarded those who assert that they believe in what has been sent down to thee, and what was sent down before thee, desiring to take their disputes to idols, yet they have been commanded to disbelieve in them? But Satan desires to lead them astray into far error. "(4:60)

2. God's walayah and its acceptance by the believers has a mental foundation which has been taken into consideration in the Islamic world view and is a natural phenomenon.

"And to Him belongs whatsoever inhabits the night and the day; and He is the Allhearing, the All-knowing, Say: 'Shall 1 take to myself as guardian other than God, the Originator of the heavens and of the earth, He Who feeds and is not fed'?' say: 'l have been commanded to be the first of them that surrender: "Be not thou of the idolaters...... (6:13-14)'

About Walayah (2)

Any walayah except the walayah of God and His viceroys is the walayah of taghut and Satan. The acceptance of Satan's walayah makes Satan dominant over all the constructive and creative forces of man which he will use in the way of his own lusts. As far as taghut does not consider any essentiality for anything except his own benefits and due to his lack of information about man's needs and his possibilities in Nature, his leadership for human community is the origin of damage and loss of man's valuable energies. The very lack of Information in the community under the dominance of  taghut's walayah deprives its people of the brightness of knowledge, humanity and God's life-giving rules, and confines them in the darkness of ignorance, lusts, selfishness and perverseness. The Holy Qur'an says:

"When thou recites the Our'an, seek refuge in God from the accursed Satan; he has no authority over those who believe and trust in their Lord; his authority is over those who take him for their friend and ascribe associates to God. (16:98-100)

....brings them forth from the darkness into the light. And the unbelievers-their patrons are idols, that bring them forth from the light into the darkness; those are the inhabitants of the Fire, therein dwelling forever. "(2:257)

About Walayah (3) (Hijrah)

4. Taghut's and Satan's walayah in a community makes the true believer dependent on taghut's power in many different ways and encumbers him with its invisible net; his freedom is taken away and he is unconsciously let to the end which that system is doomed to. Such a system prevents the true believer from spending his power in the way of Islam.

This inevitable reality proposes the phenomenon of "hijrah". Hijrah means escaping from taghut's bondage and getting to the free environs of Islam, where everything guides man to the divine aim, where the natural process of the society is leading towards exaltation, mental and material evolution, where goodness prevails and no signs of malignity can be seen,. that is, the Islamic community.

Therefore, according to the principle of walayah, hijrah, is an essential and urgent obligation for the true believer. He is to transfer from the taghut's environs to the Islamic community and step into the environs of God's walayah.

Thinking about the verses of "hijrah" in the Qur’an reveals many points about this subject.

"They wish that you should disbelieve as they disbelieve, and then you would be.. (ensan89).

"But whoso makes a breach with the Messenger after the guidance has become clear to him and follows a way other than the believers, We shall turn him over to what he himself has turned to and We shall roast him in Gehenna-an evil homecoming. God forgives not that aught should be with Him associated; less than that He forgives to whomsoever He wills. Whoso associates with God anything, has gone astray into far error. Instead of Him, they pray not except to female beings; they pray not except to a rebel Satan accursed by God. He said, 'Assuredly I will take unto myself a portion appointed of Thy servants, and I will lead them astray, and fill them with fancies, and I will command them and they will cut off the cattle's ears; I will command them and they will alter God's creation. ' Whoso takes Satan to him for a friend, instead of God, has surely suffered a manifest loss. He promises them and falls them with fancies but there is nothing Satan promises them except delusion. "(4:115-120)

"God is the Guardian of the believers; He equal; therefore take not to yourselves friends of them, until they emigrate in the way of God; then, if they turn their backs, take them, and kill them wherever you find them; take not to yourselves anyone of them as friend or helper (4:89)

"Those who believe, and have emigrated and struggled with their possessions and themselves in the way of God, and those who have given refuge and help-those are friends one of another. And those who believe, but have not emigrated-you have no duty of friendship towards them till they emigrate; yet if they ask you for help, in religion's matter, it is your duty to help them, except against the people between whom and you there is a compact, and God sees the things you do. As for the unbelievers, they are friends one of another. Unless you do this there will be persecution in the land and great corruption. And those who believe, and have emigrated and struggled in the way of God and those who have given refuge and help those in truth are the believers. And theirs shall be forgiveness and generous provision.'(8:72-74)

,'And those the angels take (in death), while still they are wronging themselves the angels will ask, 'In what circumstances were you?' They will say, 'We were oppressed in the earth.' The angels will say, 'But was not God's earth wide, so that you might have emigrated in it?' For such men, their refuge shall be Gehenna-and evil homecoming except the men, women, and children who, being oppressed, can devise nothing and arc not guided to a way; haply them God will yet pardon for God is All-Pardoning, All-forgiving. Whoso emigrates in the way of God will find in the earth many refuges and plenty; whoso goes forth from his house an emigrant to God and His Messenger, and then death overtakes him, his reward is then incumbent on God; surely God is All-forgiving, All-compassionate. (4:97-100)

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