{"id":3812,"date":"2013-02-16T16:29:16","date_gmt":"2013-02-16T14:29:16","guid":{"rendered":"http:\/\/ihyaauddeen.co.za\/?p=3812"},"modified":"2025-07-23T11:07:41","modified_gmt":"2025-07-23T09:07:41","slug":"taqleed","status":"publish","type":"post","link":"https:\/\/ihyaauddeen.co.za\/?p=3812","title":{"rendered":"Taqleed"},"content":{"rendered":"

The Object of man\u2019s existence<\/h2>\n

The Object of man\u2019s existence on earth is to recognize, worship and serve his creator, Allah Ta\u2019ala. Everything else is secondary.<\/p>\n

Worship of Allah Ta\u2019ala is not restricted to the five pillars (Imaan, Salaah, Zakaah, Fasting and Haj). Instead it encompasses every facet of life from eating to answering the call of nature, from business to marriage and from being the head of the household to being the leader of the state.<\/p>\n

In order to teach man how to worship Allah Ta\u2019ala in every aspect of life, by performing every action in a manner that is pleasing to him, Allah Ta\u2019ala sent messengers and revealed his books of guidance. The last and final messenger was Sayyidana Rasulullah\u00a0(Sallallahu Alaihi Wasallam) and the last book that was revealed upon him was the Qur\u2019an. Gaining salvation in this world and the next is now only possible by following the Qur\u2019an and the noble Sunnah of Rasulullah (Sallallahu Alaihi Wasallam).<\/p>\n

 <\/p>\n

<\/p>\n

The Qur\u2019an<\/h2>\n

The primary source of guidance revealed to mankind from Allah Ta\u2019ala is the Qur\u2019an. The Noble Qur\u2019an in its entirety is a means of guidance for mankind at large. It (Noble Qur\u2019an) comprises of incidents and events of the past nations, scenes of the hereafter, admonishments for the evil-doers and glad-tidings for the pious, etc. Similarly it also comprises of laws and injunctions of Shariah.<\/p>\n

With regard to the verses of the Qur\u2019an that explain stories and events of the past nations, scenes of the hereafter, etc., Allah Ta\u2019ala declares:<\/p>\n

\u0648\u064e\u0644\u064e\u0642\u064e\u062f\u0652 \u064a\u064e\u0633\u064e\u0651\u0631\u0652\u0646\u064e\u0627 \u0627\u0644\u0652\u0642\u064f\u0631\u0652\u0622\u0646\u064e \u0644\u0650\u0644\u0630\u0650\u0651\u0643\u0652\u0631\u0650 \u0641\u064e\u0647\u064e\u0644\u0652 \u0645\u0650\u0646 \u0645\u064f\u0651\u062f\u064e\u0651\u0643\u0650\u0631\u064d<\/p>\n

And We have indeed made the Qur\u2019an easy to understand and seek advice, then is there anyone to seek advice?\u00a0(Surah Qamar 54\/40)<\/em><\/p>\n

As far as these verses are concerned (i.e. stories and events of the past nations), they are easily comprehendible to any person conversant in the Arabic language or even those who refer to the translations of the Holy Qur’an. As for those verses of the Qur’an which discuss shari’ee laws and injunctions, let alone those who are well conversant in the Arabic language, even the Sahabah\u00a0(Radiyallahu Anhum) were unable to fathom the meanings of such verses or unravel their hidden secrets without the intermediary of Rasulullah\u00a0(Sallallahu Alayhi Wasallam).<\/p>\n

 <\/p>\n

Referring to the Qur\u2019an without the Medium of Rasulullah (Sallallahu Alayhi Wasallam)<\/h2>\n

Amongst the many duties of prophet-hood assigned to Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>, one of his duties was to verbally explain as well as physically demonstrate to the ummah the details and particulars of the shar\u2019ee laws contained in the Noble Quran. Allah Ta\u2019ala says:<\/p>\n

\u0648\u064e\u0623\u064e\u0646\u0632\u064e\u0644\u0652\u0646\u064e\u0627 \u0625\u0650\u0644\u064e\u064a\u0652\u0643\u064e \u0627\u0644\u0630\u0650\u0651\u0643\u0652\u0631\u064e \u0644\u0650\u062a\u064f\u0628\u064e\u064a\u0650\u0651\u0646\u064e \u0644\u0650\u0644\u0646\u064e\u0651\u0627\u0633\u0650 \u0645\u064e\u0627 \u0646\u064f\u0632\u0650\u0651\u0644\u064e \u0625\u0650\u0644\u064e\u064a\u0652\u0647\u0650\u0645\u0652 \u0648\u064e\u0644\u064e\u0639\u064e\u0644\u064e\u0651\u0647\u064f\u0645\u0652 \u064a\u064e\u062a\u064e\u0641\u064e\u0643\u064e\u0651\u0631\u064f\u0648\u0646\u064e<\/p>\n

And We have sent down the Qur\u2019an (the reminder) to you so that you explain to the people what has been revealed for them, and so that they reflect. (Surah Nahl 16\/44)<\/em><\/p>\n

For example the Noble Qur\u2019an declares:<\/p>\n

\u0648\u064e\u0623\u064e\u0642\u0650\u064a\u0645\u064f\u0648\u0627 \u0627\u0644\u0635\u064e\u0651\u0644\u064e\u0627\u0629\u064e<\/p>\n

Establish Salaah<\/em>\u00a0(Surah Baqara 2\/43)<\/em><\/p>\n

If one has to study the Quran in depth he will not find any details mentioned of the five faraaidh; viz. Fajr, Zuhr, Asr, Maghrib and Esha nor will he find the exact number of the rakaats for each Salaah. Other related aspects such as the sunan, wajibaat, faraidh, or the factors which invalidate or decrease the spirit of the Salaat are also not mentioned. One will be compelled to refer to the Sunnah [1]<\/sup><\/a> for these details since it is in reality a commentary of the Quran. Similar is the case of Zakaat, Saum, Haj and the remainder injunctions of shariah. Hence we understand that following the Ahadeeth of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0is akin to obeying Allah Ta\u2019ala, as mentioned in the Ayah:<\/p>\n

\u0645\u064e\u0651\u0646 \u064a\u064f\u0637\u0650\u0639\u0650 \u0627\u0644\u0631\u064e\u0651\u0633\u064f\u0648\u0644\u064e \u0641\u064e\u0642\u064e\u062f\u0652 \u0623\u064e\u0637\u064e\u0627\u0639\u064e \u0627\u0644\u0644\u064e\u0651\u0647\u064e<\/p>\n

\u200bHe who obeys the Rasool\u00a0<\/em>(Sallallahu Alayhi Wasallam)<\/em>\u00a0obeys Allah Ta\u2019ala<\/em>.\u00a0(Surah Nisa\u2019 4\/80)<\/em><\/p>\n

Nabi\u00a0(Sallallahu Alayhi Wasallam)\u00a0himself directed our attention to this point in the following Hadith:<\/p>\n

\u0639\u0646 \u0623\u0628\u064a \u0647\u0631\u064a\u0631\u0629 \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 \u0623\u0646 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0642\u0627\u0644 \u0643\u0644 \u0623\u0645\u062a\u064a \u064a\u062f\u062e\u0644\u0648\u0646 \u0627\u0644\u062c\u0646\u0629 \u0625\u0644\u0627 \u0645\u0646 \u0623\u0628\u0649 \u0642\u0627\u0644\u0648\u0627 \u0648\u0645\u0646 \u064a\u0623\u0628\u0649 \u0642\u0627\u0644 \u0645\u0646 \u0623\u0637\u0627\u0639\u0646\u064a \u062f\u062e\u0644 \u0627\u0644\u062c\u0646\u0629 \u0648\u0645\u0646 \u0639\u0635\u0627\u0646\u064a \u0641\u0642\u062f \u0623\u0628\u0649<\/p>\n

It is reported from Abu Hurairah (Radiyallahu Anhu)<\/em>\u00a0that Nabi\u00a0<\/em>(Sallallahu Alayhi Wasallam)\u00a0<\/em>said: \u201cMy entire ummat will gain entry into paradise except those who reject.\u201d Sahaba enquired: \u201cAnd who are those who reject (O Nabi of Allah\u00a0<\/em>(Sallallahu Alayhi Wasallam)<\/em>).\u201d Nabi\u00a0<\/em>(Sallallahu Alayhi Wasallam)<\/em>\u00a0replied: \u201cThose who follow my\u00a0<\/em>Sunnah<\/em>\u00a0(way) will surely enter paradise and those who disobey me are the rejectors.\u201d\u00a0(Bukhari 2\/1081)<\/em><\/p>\n

This statement of Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0clearly establishes the fact that one cannot gain salvation without the medium of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>.<\/p>\n

Furthermore it is impossible for one to understand all the verses of the Qur\u2019an without the agency of the Ahadeeth of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>, even though he may be a Sahabi (the first recipient of the Qur\u2019an).<\/p>\n

When the following verse of the Holy Qur\u2019an was revealed:<\/p>\n

\u0648\u064e\u0643\u064f\u0644\u064f\u0648\u0627 \u0648\u064e\u0627\u0634\u0652\u0631\u064e\u0628\u064f\u0648\u0627 \u062d\u064e\u062a\u064e\u0651\u0649 \u064a\u064e\u062a\u064e\u0628\u064e\u064a\u064e\u0651\u0646\u064e \u0644\u064e\u0643\u064f\u0645\u064f \u0627\u0644\u0652\u062e\u064e\u064a\u0652\u0637\u064f \u0627\u0644\u0652\u0623\u064e\u0628\u0652\u064a\u064e\u0636\u064f \u0645\u0650\u0646\u064e \u0627\u0644\u0652\u062e\u064e\u064a\u0652\u0637\u0650 \u0627\u0644\u0652\u0623\u064e\u0633\u0652\u0648\u064e\u062f\u0650 \u0645\u0650\u0646\u064e \u0627\u0644\u0652\u0641\u064e\u062c\u0652\u0631\u0650<\/p>\n

And eat and drink until the white thread of dawn appear to you distinct from its black thread. (Surah Baqara 2\/187)<\/em><\/p>\n

Hadhrat Adi Ibn Hatim At-Tai\u00a0(Radiyallahu Anhu)\u00a0tried to apply his personal intellect in understanding the intended meaning of the verse and hence reached an erroneous conclusion. Subsequently he expressed what he understood before Rasulullah\u00a0(Sallallahu Alayhi Wasallam). Rasulullah\u00a0(Sallallahu Alayhi Wasallam)\u00a0corrected him and explained the correct meaning of the verse.<\/p>\n

This entire incident is reported by Imam Ahmed Ibn Hambal\u00a0(Rahmatullahi Alayhi):<\/p>\n

\u0648\u0642\u0627\u0644 \u0627\u0644\u0625\u0645\u0627\u0645 \u0623\u062d\u0645\u062f \u062d\u062f\u062b\u0646\u0627 \u0647\u0634\u064a\u0645 \u0623\u062e\u0628\u0631\u0646\u0627 \u062d\u0635\u064a\u0646 \u0639\u0646 \u0627\u0644\u0634\u0639\u0628\u064a \u0623\u062e\u0628\u0631\u0646\u064a \u0639\u062f\u064a \u0628\u0646 \u062d\u0627\u062a\u0645 \u0642\u0627\u0644 \u0644\u0645\u0627 \u0646\u0632\u0644\u062a \u0647\u0630\u0647 \u0627\u0644\u0622\u064a\u0629 \u0648\u0643\u0644\u0648\u0627 \u0648\u0627\u0634\u0631\u0628\u0648\u0627 \u062d\u062a\u0649 \u064a\u062a\u0628\u064a\u0646 \u0644\u0643\u0645 \u0627\u0644\u062e\u064a\u0637 \u0627\u0644\u0623\u0628\u064a\u0636 \u0645\u0646 \u0627\u0644\u062e\u064a\u0637 \u0627\u0644\u0623\u0633\u0648\u062f \u0639\u0645\u062f\u062a \u0625\u0644\u0649 \u0639\u0642\u0627\u0644\u064a\u0646 \u0623\u062d\u062f\u0647\u0645\u0627 \u0623\u0633\u0648\u062f \u0648\u0627\u0644\u0622\u062e\u0631 \u0623\u0628\u064a\u0636 \u0642\u0627\u0644 \u0641\u062c\u0639\u0644\u062a\u0647\u0645\u0627 \u062a\u062d\u062a \u0648\u0633\u0627\u062f\u062a\u064a \u0642\u0627\u0644 \u0641\u062c\u0639\u0644\u062a \u0623\u0646\u0638\u0631 \u0625\u0644\u064a\u0647\u0645\u0627 \u0641\u0644\u0627 \u062a\u0628\u064a\u0646 \u0644\u064a \u0627\u0644\u0623\u0633\u0648\u062f \u0645\u0646 \u0627\u0644\u0623\u0628\u064a\u0636\u060c \u0648\u0644\u0627 \u0627\u0644\u0623\u0628\u064a\u0636 \u0645\u0646 \u0627\u0644\u0623\u0633\u0648\u062f\u060c \u0641\u0644\u0645\u0627 \u0623\u0635\u0628\u062d\u062a \u063a\u062f\u0648\u062a \u0639\u0644\u0649 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0641\u0623\u062e\u0628\u0631\u062a\u0647 \u0628\u0627\u0644\u0630\u064a \u0635\u0646\u0639\u062a \u0641\u0642\u0627\u0644 \u0625\u0646 \u0648\u0633\u0627\u062f\u0643 \u0625\u0630\u0627 \u0644\u0639\u0631\u064a\u0636 \u0625\u0646\u0645\u0627 \u0630\u0644\u0643 \u0628\u064a\u0627\u0636 \u0627\u0644\u0646\u0647\u0627\u0631 \u0648\u0633\u0648\u0627\u062f \u0627\u0644\u0644\u064a\u0644<\/p>\n

Imam Sha\u2019bi reports that Hadhrat Adi ibn Hatim\u00a0(Radiyallahu Anhu)\u00a0related to me that when the above verse of the Qur\u2019an\u00a0was revealed. I took two pieces of threads (one thread was black and the other white). I then placed both the treads beneath my pillow. I stared at the threads for a long time expecting to see the white thread becoming more clear and visible from the black thread so that I may then abstain from eating. However, the entire night passed and in the morning I came to Nabi\u00a0(Sallallahu Alaihi Wasallam)\u00a0and I had expressed what I had understood from the verse and what I had done during the night. Nabi\u00a0(Sallallahu Alaihi Wasallam)\u00a0smiled and remarked: \u201cIf the meaning of the verse is as you have understood, then your pillow is indeed very wide. For indeed the white and black threads implied in the verse refers to the brightness of the day and the darkness of the night.\u201d<\/em> [2]<\/sup><\/a><\/p>\n

 <\/p>\n

The History of the Taqleed of the Four Imaams<\/h2>\n

A common question posed by many people is: \u201cIf the\u00a0Ahaadith\u00a0of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)\u00a0are a commentary of the Noble Qur\u2019an, then what is the need for making\u00a0Taqleed\u00a0of an Imaam?\u201d<\/p>\n

In order to understand the answer to this question, a brief discussion of the history of the Mazaahib\u00a0(schools of thought) is necessary.<\/p>\n

It is the divine system of Allah Ta\u2019ala that he provided means for the fulfilment of every need of man. Furthermore, in proportion to the need, adequate means have been provided for its fulfilment. Consider the need for water and air. Besides raining down water from the skies, Allah Ta\u2019ala made it possible to acquire water from many sources with relative ease. As for air, since man requires air every second, it has been provided free everywhere. All one needs to do is breathe. Thus Allah Ta\u2019ala has provided for all the physical needs of man.<\/p>\n

More important than every physical need is the spiritual need of man. He needs to recognise his creator and worship him. This is the purpose of his existence on earth. Hence Allah Ta\u2019ala instituted divine measures to fulfil this greatest need of every human being.<\/p>\n

Allah Ta\u2019ala declares in the glorious Qur\u2019an:<\/p>\n

\u0625\u0650\u0646\u064e\u0651\u0627 \u0646\u064e\u062d\u0652\u0646\u064f \u0646\u064e\u0632\u064e\u0651\u0644\u0652\u0646\u064e\u0627 \u0627\u0644\u0630\u0650\u0651\u0643\u0652\u0631\u064e \u0648\u064e\u0625\u0650\u0646\u064e\u0651\u0627 \u0644\u064e\u0647\u064f \u0644\u064e\u062d\u064e\u0627\u0641\u0650\u0638\u064f\u0648\u0646\u064e<\/p>\n

Certainly We are the ones who revealed the Qur\u2019an and surely we have taken the responsibility of safe guarding it.\u00a0(Surah Hijr 15\/9)<\/em><\/p>\n

In this verse Allah Subhanahu Wa Ta\u2019ala explicitly and emphatically declares that He himself has taken the responsibility of protecting the Qur\u2019an. For the enactment of this divine responsibility, of protecting the greatest book \u201cAl-Qur\u2019an\u201d, Allah Subhanahu Wa Ta\u2019ala utilized the greatest of His creation after the Ambiyaa\u00a0(Alayhimus Salam)<\/em>, who were none other than the auspicious Sahabah\u00a0(Radiyallahu Anhum)<\/em>.<\/p>\n

Then came the time for the compilation and preservation of the commentary of the Qur\u2019an (i.e. the\u00a0Ahaadith<\/em>\u00a0of Rasulullah\u00a0(Sallallahu Alaihi Wasallam)<\/em>). For this mammoth task Allah Ta\u2019ala utilized the Sahabah\u00a0(Radiyallahu Anhum)<\/em>\u00a0as well as the Taabi\u2019een\u00a0and the Tabe-Tabi\u2019een\u00a0(Rahmatullahi Alaihim)<\/em>.<\/p>\n

Thereafter the need arose for the laws of the Qur\u2019an and Hadith. Systemizing the laws of Shari\u2019ah required discerning and differentiating between the previous abrogated laws and the latter laws which replaced them, deciphering between the authentic and unauthentic narrations, categorizing the status of injunctions and prohibitions (Farz, Wajib, Sunnat, Mustahab, Mubaah, Haraam, Makroo-e-Tahrimi, Makrooh-e-Tanzihi, Kilaaf-e-Awlaa<\/em>) and finally formulating principles in the light of Qur\u2019an and Hadith which govern the deduction of non-textual situations. All of the above needed to be accomplished in order to correctly practice upon each law of Shari\u2019ah in the manner it was revealed by Allah Ta\u2019ala upon Rasulullah\u00a0(Sallallahu Alaihi Wasallam)<\/em>.<\/p>\n

The accomplishment of such a tremendous task was only possible by a selected class of Allah\u2019s servants, whose phenomenal expertise and unparalleled proficiency cover every science of Deen. This class of people are classified in the terminology of the jurists as\u00a0Mujtahideen<\/em>.<\/p>\n

There were only a limited number of these highly qualified specialists of\u00a0Deen<\/em>\u00a0in the time of\u00a0 Sahabah\u00a0(Radiyallahu Anhum)<\/em>, Tabieen and Tabe-Tabieen\u00a0(Rahmatullahi Alayhim)<\/em>.<\/p>\n

 <\/p>\n

From the Sahabah\u00a0(Radiyallahu Anhum)<\/em>:<\/h3>\n

Among the Sahaba\u00a0(Radiyallahu Anhum)<\/em>, the following personalities were known as the\u00a0Mujtahideen<\/em>:<\/p>\n

The four Kulafaa-e-Raasihdeen\u00a0(Radiyallahu Anhum)<\/em>, Abdullah bin Masood, Hazrat Ibne-Abbaas, Abdullah bin Amr, Abdullah bin Umar, Mu\u2019aaz bin jabl and a few others\u00a0(Radiyallahu Anhum)<\/em>.<\/p>\n

 <\/p>\n

From the Tabieen and Tab-e-Taabieen:<\/h3>\n

Among the well-known\u00a0Mujtahideen\u00a0<\/em>of the second era were:<\/p>\n

Imaam Abu Hanifah, Sha\u2019bi, Ebrahim Nakaai, Alqamah, Imaam Maalik, Imaam Shafi\u2019ee, Imaam Ahmed, Imaam Auzai, Lais bin Sa\u2019d and others\u00a0(Rahmatullahi Alaihim)<\/em>.<\/p>\n

Only Allah Ta\u2019ala knows, in his infinite and unquestionable wisdom, why he hand picked this elite group for the office of\u00a0Ijtihaad<\/em>. These special servants of Allah Ta\u2019ala continued to serve the creation and water the fields of\u00a0Deen<\/em>. In their era they were the centre of attraction in solving theDeeni<\/em>\u00a0Masaail<\/em>\u00a0(Questions pertaining to\u00a0Deen<\/em>) of the day.<\/p>\n

The Mazaahib of many of these great men were recorded for the benefit of the coming generations. However, with the passage of time, due to the various wars and other tragic situations recorded in history, the works of theses\u00a0Mujtahideen<\/em>\u00a0in its entirety were no longer preserved. Hence to date, only scattered portions of undetailed information regarding their mazhabs have been recorded. It was the divine decree of Allah Ta\u2019ala that only the works of the four\u00a0Ai\u2019mmah-Mujtahideen<\/em>, in its entirety, remain preserved.<\/p>\n

Furthermore, the latter\u00a0Ulama<\/em>\u00a0thoroughly examined and scrutinized the mazahib of these four Imaams in the light of Qur\u2019an and Hadith. For centuries thereafter these\u00a0mazaahib<\/em>\u00a0were tried and tested by the luminaries of Islaam, the likes of Imaam Daare Qutni, Hafiz Baihaqi, Hafiz Ibne Hajar, Allama Aini, Imaam Nawawi, Hafiz Zailaee, Imaam Tahawi, Hafiz Ibne Abdil Bar, Ibne- Arabi, Hafiz Ibnul Jawzi and many others.<\/p>\n

Thus the four\u00a0mazaahib<\/em>\u00a0received the acceptance of thousands of specialists. All these doctors of their field unanimously attested to the unmatched mastery of the four Imaams and admitted their inability to produce a masterpiece mazhab like that of theses Imaams. These\u00a0Ulama<\/em>\u00a0further supported and corroborated the four\u00a0mazaahib<\/em>, that all are firmly based on the Qur\u2019an and Sunnah.<\/p>\n

Hence in this time and age, for one to intend to personally review the shari\u2019ah and formulate principles that govern the deduction of\u00a0masaail\u00a0<\/em>would be akin to re-inventing the wheel.<\/p>\n

Nevertheless, the Ulama are in agreement that although the doors of\u00a0ijtihaad<\/em>\u00a0have not been closed, however, after the third century no one has met the criteria of being a\u00a0mujtahid<\/em>. These few people who claimed to be on the pedestal of\u00a0ijtihaad\u00a0<\/em>were tested by the\u00a0Ulama<\/em>\u00a0of the time and after being proven academically incompetent, were disqualified and rejected.<\/p>\n

 <\/p>\n

What is Taqleed?<\/h2>\n

Taqleed<\/em>\u00a0is to accept the view of an\u00a0Imaam<\/em>\u00a0with confidence that his view conforms to the Qur\u2019an and\u00a0Sunnah<\/em>\u00a0though one may be unaware of the proofs of the\u00a0Imaam<\/em> [3]<\/sup><\/a>.<\/p>\n

 <\/p>\n

Is Taqleed supported by the Qur\u2019an?<\/h2>\n

The injunction of\u00a0Taqleed<\/em>\u00a0is established through many verses of the Qur\u2019an. By way of example, a few verses will be cited below:<\/p>\n

\u0648\u064e\u0627\u062a\u064e\u0651\u0628\u0650\u0639\u0652 \u0633\u064e\u0628\u0650\u064a\u0644\u064e \u0645\u064e\u0646\u0652 \u0623\u064e\u0646\u064e\u0627\u0628\u064e \u0625\u0650\u0644\u064e\u064a\u064e\u0651<\/p>\n

Follow the path of those who turn to Me [Allah Ta’ala]\u00a0<\/em>(<\/em>Surah Luqman 31:15)<\/em><\/p>\n

\u0641\u064e\u0627\u0633\u0652\u0623\u064e\u0644\u064f\u0648\u0627 \u0623\u064e\u0647\u0652\u0644\u064e \u0627\u0644\u0630\u0650\u0651\u0643\u0652\u0631\u0650 \u0625\u0650\u0646 \u0643\u064f\u0646\u062a\u064f\u0645\u0652 \u0644\u064e\u0627 \u062a\u064e\u0639\u0652\u0644\u064e\u0645\u064f\u0648\u0646\u064e<\/p>\n

Ask the people of knowledge if you do not know.\u00a0<\/em>(<\/em>Surah An-Nahl 16:43)<\/em><\/p>\n

\u064a\u064e\u0627 \u0623\u064e\u064a\u064f\u0651\u0647\u064e\u0627 \u0627\u0644\u064e\u0651\u0630\u0650\u064a\u0646\u064e \u0622\u0645\u064e\u0646\u064f\u0648\u0627 \u0623\u064e\u0637\u0650\u064a\u0639\u064f\u0648\u0627 \u0627\u0644\u0644\u064e\u0651\u0647\u064e \u0648\u064e\u0623\u064e\u0637\u0650\u064a\u0639\u064f\u0648\u0627 \u0627\u0644\u0631\u064e\u0651\u0633\u064f\u0648\u0644\u064e \u0648\u064e\u0623\u064f\u0648\u0644\u0650\u064a \u0627\u0644\u0652\u0623\u064e\u0645\u0652\u0631\u0650<\/p>\n

O you who believe obey Allah, the Rasul and the people of authority amongst you.\u00a0<\/em>(<\/em>Surah Nisa 4:59<\/em>)<\/em><\/p>\n

The\u00a0Mufassireen<\/em>\u00a0(the likes of Abu Bakr Jassaas, Allama Aaloosi and Imaam Raazi) commentate that \u201culil amr<\/em>\u201d in this verse refers to the\u00a0Ulama<\/em>\u00a0and the\u00a0Fuqahaa<\/em>\u00a0of the\u00a0ummat<\/em>. Hence, the compulsion of\u00a0Taqleed<\/em>\u00a0is established from this verse.<\/p>\n

The renowned\u00a0Aalim<\/em>\u00a0of the\u00a0Ahle Hadith<\/em>\u00a0(those who claim to be following the hadeeth), Nawaab Siddique Hasan confirms the above commentary in his kitaab\u00a0Al-Junnah<\/em> [4]<\/sup><\/a> thus saying:<\/p>\n

\u0642\u0627\u0644 \u0627\u0628\u0646 \u0639\u0628\u0627\u0633 \u060c \u0648\u062c\u0627\u0628\u0631 \u060c \u0648\u0627\u0644\u062d\u0633\u0646 \u060c \u0648\u0623\u0628\u0648 \u0627\u0644\u0639\u0627\u0644\u064a\u0629 \u0648\u0639\u0637\u0627\u0621 \u0648\u0627\u0644\u0636\u062d\u0627\u0643 \u0648\u0645\u062c\u0627\u0647\u062f \u0648\u0627\u0644\u0625\u0645\u0627\u0645 \u0623\u062d\u0645\u062f “\u0647\u0645 \u0627\u0644\u0639\u0644\u0645\u0627\u0621” (\u0641\u062a\u0627\u0648\u0649 \u062f\u0627\u0631 \u0627\u0644\u0639\u0644\u0648\u0645 \u0632\u0643\u0631\u064a\u0627 1\/141)<\/p>\n

According to Ibn Abbaas, Jaabir (Radiyallahu Anhuma), Hassan, Abul Aaliyah, Ataa\u2019, Dahaak, Mujaahid and Imaam Ahmad (Rahmatullahi Alayhim)\u00a0<\/em>\u201culil amr<\/em>\u201d\u00a0in this verse refers to the Ulama.<\/em><\/p>\n

Nawaab Siddique Hasan further states that if this verse is with reference to the Islamic Rulers, then too taqleed of the\u00a0Ulama<\/em>\u00a0cannot be disproven. The reason being that obedience to the rulers is subject to the approval of the\u00a0Ulama<\/em>, as the rulings of the\u00a0Ulama<\/em>\u00a0are subject to being in conformity with the teachings of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>.<\/p>\n

\u0648\u0627\u0644\u062a\u062d\u0642\u064a\u0642 \u0623\u0646 \u0627\u0644\u0623\u0645\u0631\u0627\u0621 \u0625\u0646\u0645\u0627 \u064a\u0637\u0627\u0639\u0648\u0646 \u0625\u0630\u0627 \u0623\u0645\u0631\u0648\u0627 \u0628\u0645\u0642\u062a\u0636\u064a \u0627\u0644\u0639\u0644\u0645 \u060c \u0641\u0637\u0627\u0639\u062a\u0647\u0645 \u062a\u0628\u0639 \u0644\u0637\u0627\u0639\u0629 \u0627\u0644\u0639\u0644\u0645\u0627\u0621 \u0643\u0645\u0627 \u0623\u0646 \u0637\u0627\u0639\u0629 \u0627\u0644\u0639\u0644\u0645\u0627\u0621 \u062a\u0628\u0639 \u0644\u0637\u0627\u0639\u0629 \u0627\u0644\u0631\u0633\u0648\u0644 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 (\u0641\u062a\u0627\u0648\u0649 \u062f\u0627\u0631 \u0627\u0644\u0639\u0644\u0648\u0645 \u0632\u0643\u0631\u064a\u0627 1\/141)<\/p>\n

 <\/p>\n

Is Taqleed supported by the Ahaadith of Rasulullah (Sallallahu Alayhi Wasallam)?<\/h2>\n

The injunction of Taqleed is supported by many Ahaadith of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>. Hereunder, a few Ahaadith will be presented:<\/p>\n

In the blessed era of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0Hadhrat Mu\u2019aaz bin Jabal(Radiyallahu Anhu)<\/em>\u00a0was nominated as the governor of Yemen by Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>. Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0commanded the people of Yemen to refer their Deeni issues to Hadhrat Mu\u2019aaz\u00a0(Radiyallahu Anhu)<\/em>. Hence, Taqleed commenced in the noble era of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0with the permission of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>.<\/p>\n

\u0639\u0646 \u0627\u0644\u0623\u0633\u0648\u062f \u0628\u0646 \u064a\u0632\u064a\u062f \u0642\u0627\u0644 \u0623\u062a\u0627\u0646\u0627 \u0645\u0639\u0627\u0630\u0627 \u0628\u0627\u0644\u064a\u0645\u0646 \u0645\u0639\u0644\u0645\u0627 \u0648\u0623\u0645\u064a\u0631\u0627 \u0641\u0633\u0623\u0644\u0646\u0627\u0647 \u0639\u0646 \u0631\u062c\u0644 \u062a\u0648\u0641\u064a \u0648\u062a\u0631\u0643 \u0627\u0628\u0646\u0629 \u0648\u0623\u062e\u062a\u0627 \u0641\u0642\u0636\u0649 \u0644\u0644\u0625\u0628\u0646\u0629 \u0628\u0627\u0644\u0646\u0635\u0641 \u0648\u0644\u0644\u0623\u062e\u062a \u0628\u0627\u0644\u0646\u0635\u0641 \u0648\u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u062d\u064a (\u0623\u062e\u0631\u062c\u0647 \u0627\u0644\u0628\u062e\u0627\u0631\u064a \u0648\u0647\u0630\u0627 \u0644\u0641\u0638\u0647 \u0648\u0623\u0628\u0648 \u062f\u0627\u0648\u062f 2\/997)<\/p>\n

Aswad bin Yazeed reports: \u201cHadhrat Mu\u2019aaz (Radiyallahu Anhu) came to the people of Yemen as a teacher and a leader. The people of Yemen enquired from him regarding a person who passed away leaving behind a daughter and a sister. Mu\u2019aaz (Radiyallahu Anhu) issued a verdict that half of the estate will be given to the daughter and the remainder half will be given to the sister. This occurred during the lifetime of Rasulullah (Sallallahu Alayhi Wasallam).\u201d<\/i><\/p>\n

\u0648\u0639\u0646 \u062d\u0630\u064a\u0641\u0629 \u0642\u0627\u0644 \u0642\u0627\u0644 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0625\u0646\u064a \u0644\u0627 \u0623\u062f\u0631\u064a \u0645\u0627 \u0628\u0642\u0627\u0626\u064a \u0641\u064a\u0643\u0645 \u061f \u0641\u0627\u0642\u062a\u062f\u0648\u0627 \u0628\u0627\u0644\u0644\u0630\u064a\u0646 \u0645\u0646 \u0628\u0639\u062f\u064a \u0623\u0628\u064a \u0628\u0643\u0631 \u0648\u0639\u0645\u0631 (\u0645\u0634\u0643\u0627\u0629 \u0635560)<\/p>\n

\u062d\u062f\u062b\u0646\u0627 \u0627\u0644\u062d\u0633\u0646 \u0628\u0646 \u0627\u0644\u0635\u0628\u0627\u062d \u0627\u0644\u0628\u0632\u0627\u0631 \u062d\u062f\u062b\u0646\u0627 \u0633\u0641\u064a\u0627\u0646 \u0628\u0646 \u0639\u064a\u064a\u0646\u0629 \u0639\u0646 \u0632\u0627\u0626\u062f\u0629 \u0639\u0646 \u0639\u0628\u062f \u0627\u0644\u0645\u0644\u0643 \u0628\u0646 \u0639\u0645\u064a\u0631 \u0639\u0646 \u0631\u0628\u0639\u064a \u0639\u0646 \u062d\u0630\u064a\u0641\u0629 \u0642\u0627\u0644 \u0642\u0627\u0644 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 \u0627\u0642\u062a\u062f\u0648\u0627 \u0628\u0627\u0644\u0644\u0630\u064a\u0646 \u0645\u0646 \u0628\u0639\u062f\u064a \u0623\u0628\u064a \u0628\u0643\u0631 \u0648 \u0639\u0645\u0631 (\u0633\u0646\u0646 \u0627\u0644\u062a\u0631\u0645\u0630\u064a 2\/207)<\/p>\n

Huzaifah\u00a0<\/em>(Radiyallahu Anhu)<\/em>\u00a0reports that Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0said: \u201cI do not know how long I will be amongst you. Therefore, follow the two who are to come after me, Abu Bakr and Umar\u00a0(Radiyallahu Anhuma)<\/em>.\u201d<\/p>\n

Note:<\/strong>\u00a0From the above-mentioned two ahaadith we understand that Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0did not ask the people of Yemen to directly refer to the Hadith. Instead, they were asked to refer to Hadhrat Mu\u2019aaz\u00a0(Radiyallahu Anhu)<\/em>\u00a0for shar\u2019ee guidance and rely upon what he says. The reason for Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0instructing the people of Yemen (and similarly the entire ummah) to make taqleed is that every person is not capable of correctly extracting laws from the Qur\u2019an and Hadith. Referring to the Qur\u2019an and Hadith is the responsibility of highly qualified specialists of the ummah, known as the\u00a0A\u2019immah-e-mujtahideen<\/em>. Accordingly, in the second Hadith Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0instructed us to follow the guidelines given by Abu Bakr and Umar\u00a0(Radiyallahu Anhuma)<\/em>. Furthermore, Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0did not ask us to question their authenticity or query their proofs for they possessed the total capability of correctly deducing laws from the Qur\u2019an and Hadith. Rather, he asked us to merely follow what they said. In essence, this is taqleed.<\/p>\n

\u0648\u062d\u062f\u062b\u0646\u064a \u0639\u0646 \u0645\u0627\u0644\u0643 \u0639\u0646 \u0639\u062b\u0645\u0627\u0646 \u0628\u0646 \u062d\u0641\u0635 \u0628\u0646 \u062e\u0644\u062f\u0629 \u0639\u0646 \u0628\u0646 \u0634\u0647\u0627\u0628 \u0639\u0646 \u0633\u0627\u0644\u0645 \u0628\u0646 \u0639\u0628\u062f \u0627\u0644\u0644\u0647 \u0639\u0646 \u0639\u0628\u062f \u0627\u0644\u0644\u0647 \u0628\u0646 \u0639\u0645\u0631 :\u0627\u0646\u0647 \u0633\u0626\u0644 \u0639\u0646 \u0627\u0644\u0631\u062c\u0644 \u064a\u0643\u0648\u0646 \u0644\u0647 \u0627\u0644\u062f\u064a\u0646 \u0639\u0644\u0649 \u0627\u0644\u0631\u062c\u0644 \u0625\u0644\u0649 \u0623\u062c\u0644 \u0641\u064a\u0636\u0639 \u0639\u0646\u0647 \u0635\u0627\u062d\u0628 \u0627\u0644\u062d\u0642 \u0648\u064a\u0639\u062c\u0644\u0647 \u0627\u0644\u0622\u062e\u0631 \u0641\u0643\u0631\u0647 \u0630\u0644\u0643 \u0639\u0628\u062f \u0627\u0644\u0644\u0647 \u0628\u0646 \u0639\u0645\u0631 \u0648\u0646\u0647\u0649 \u0639\u0646\u0647 (\u0627\u0644\u0645\u0648\u0637\u0623 \u0628\u0631\u0648\u0627\u064a\u0629 \u064a\u062d\u064a\u0649 \u0635606)<\/p>\n

Saalim reports that Ibnu Umar\u00a0<\/em>(Radiyallahu Anhu)<\/em>\u00a0was asked regarding a person who was owed money on credit, whether it would be permissible for him to waive a portion of the debt in exchange of early payment. Ibnu Umar disliked the idea and prohibited it.<\/p>\n

Note:<\/strong>\u00a0Moulana Thaanwi\u00a0(Rahmatullahi Alayh)<\/em>\u00a0explained that in this narration, we find that Ibnu Umar issued a verdict without furnishing any proof for his decision, nor did the questioner enquire from him regarding the proof of his ruling. Instead, he relied upon Ibnu Umar(Radiyallahu Anhuma\u2019s)<\/em>\u00a0ruling since he recognised the high status and position Ibn Umar\u00a0(Radiyallahu Anhuma)<\/em>\u00a0held in the field of deducing laws from the Qur\u2019an and Hadith. Thus, we conclude that taqleed was practised in the very noble era of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>. (At-taqleed pg.10)<\/p>\n

 <\/p>\n

Is Taqleed-e-Shakhsi (following one specific person) supported from the Hadith<\/h2>\n

\u0639\u0646 \u0627\u0644\u062d\u0627\u0631\u062b \u0628\u0646 \u0639\u0645\u0631\u0648 \u0639\u0646 \u0631\u062c\u0627\u0644 \u0645\u0646 \u0623\u0635\u062d\u0627\u0628 \u0645\u0639\u0627\u0630 : \u0623\u0646 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 \u0628\u0639\u062b \u0645\u0639\u0627\u0630\u0627 \u0625\u0644\u0649 \u0627\u0644\u064a\u0645\u0646 \u0641\u0642\u0627\u0644 \u0643\u064a\u0641 \u062a\u0642\u0636\u064a \u061f \u0641\u0642\u0627\u0644 \u0623\u0642\u0636\u064a \u0628\u0645\u0627 \u0641\u064a \u0643\u062a\u0627\u0628 \u0627\u0644\u0644\u0647 \u0642\u0627\u0644 \u0641\u0625\u0646 \u0644\u0645 \u064a\u0643\u0646 \u0641\u064a \u0643\u062a\u0627\u0628 \u0627\u0644\u0644\u0647 \u061f \u0642\u0627\u0644 \u0641\u0628\u0633\u0646\u0629 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 \u0642\u0627\u0644 \u0641\u0625\u0646 \u0644\u0645 \u064a\u0643\u0646 \u0641\u064a \u0633\u0646\u0629 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 \u061f \u0642\u0627\u0644 \u0623\u062c\u062a\u0647\u062f \u0631\u0623\u064a\u064a \u0642\u0627\u0644 \u0627\u0644\u062d\u0645\u062f \u0644\u0644\u0647 \u0627\u0644\u0630\u064a \u0648\u0641\u0642 \u0631\u0633\u0648\u0644 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 (\u0633\u0646\u0646 \u0627\u0644\u062a\u0631\u0645\u0630\u064a 1\/247)<\/p>\n

Under the commentary of the above-mentioned Hadith, some scholars of Hadith explain [6]<\/sup><\/a>:<\/p>\n

The purpose for Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0questioning Hadhrat Mu\u2019aaz\u00a0(Radiyallahu Anhu)<\/em>\u00a0in the following manner was, so that the people realise his capability and have confidence in him. Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0desired that the people of Yemen should refer their\u00a0Deeni<\/em>\u00a0problems to Hadhrat Mu\u2019aaz\u00a0(Radiyallahu Anhu)<\/em>, and any decision passed by him should be readily accepted without any reservation. Otherwise it would seem quite strange of a leader to test the governor he already nominated at the time of bidding him farewell. For indeed Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0was fully aware that Hadhrat Mu\u2019aaz\u00a0(Radiyallahu Anhu)<\/em>\u00a0possessed the full capability to manage the office of\u00a0Qadha<\/em>\u00a0(passing judgments).<\/p>\n

Once Hadhrat Abu Musa\u00a0(Radiyallahu Anhu)<\/em>\u00a0was questioned regarding the estate of a deceased who was survived by a daughter, paternal grandfather and sister. How should the estate be distributed? He replied saying: \u201cHalf the estate will be given to the daughter and the remainder half will be given to the sister. However, go to Ibn Mas\u2019ood\u00a0(Radiyallahu Anhu)<\/em>\u00a0for confirmation.\u201d When Ibn Mas\u2019ood\u00a0(Radiyallahu Anhu)<\/em>\u00a0was informed of the verdict issued by Abu Moosa\u00a0(Radiyallahu Anhu)<\/em>\u00a0he mentioned: \u201cIf this is the correct verdict, then certainly I am mislead from the path of those who are rightly guided. My verdict in this issue is in conformity with the verdict of Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>; half the estate will be given to the daughter, a sixth will be given to the paternal granddaughter in completion of two thirds of the estate and the remainder will go to the sister.\u201d We then returned to Abu Musa\u00a0(Radiyallah Anhu)<\/em>\u00a0and informed him of the verdict given by Ibn Mas\u2019ood\u00a0(Radiyallahu Anhu).<\/em>\u00a0Thereupon he said: \u201cAs long as this great Aalim is alive, I don\u2019t see the need for you people to refer to me i.e. hold fast onto him and continue referring to him in all matters relating to\u00a0Deen<\/em>.\u00a0(Bukhari Shareef \u2013 Kitaabul Faraaid \u2013 2\/997)<\/em><\/p>\n

\u062d\u062f\u062b\u0646\u0627 \u0623\u0628\u0648 \u0642\u064a\u0633 \u0633\u0645\u0639\u062a \u0647\u0632\u064a\u0644 \u0628\u0646 \u0634\u0631\u062d\u0628\u064a\u0644\u00a0\u0642\u0627\u0644\u00a0\u0633\u0626\u0644\u00a0\u0623\u0628\u0648 \u0645\u0648\u0633\u0649\u00a0\u0639\u0646 \u0625\u0628\u0646\u0629 \u0648\u0627\u0628\u0646\u0629 \u0627\u0628\u0646 \u0648\u0623\u062e\u062a \u0641\u0642\u0627\u0644 \u0644\u0644\u0625\u0628\u0646\u0629 \u0627\u0644\u0646\u0635\u0641 \u0648\u0644\u0644\u0623\u062e\u062a \u0627\u0644\u0646\u0635\u0641 \u0648\u0623\u062a\u00a0\u0627\u0628\u0646 \u0645\u0633\u0639\u0648\u062f\u00a0\u0641\u0633\u064a\u062a\u0627\u0628\u0639\u0646\u064a \u0641\u0633\u0626\u0644\u00a0\u0627\u0628\u0646 \u0645\u0633\u0639\u0648\u062f\u00a0\u0648\u0623\u062e\u0628\u0631 \u0628\u0642\u0648\u0644\u00a0\u0623\u0628\u064a \u0645\u0648\u0633\u0649\u00a0\u0641\u0642\u0627\u0644 \u0644\u0642\u062f \u0636\u0644\u0644\u062a \u0625\u0630\u0627 \u0648\u0645\u0627 \u0623\u0646\u0627 \u0645\u0646 \u0627\u0644\u0645\u0647\u062a\u062f\u064a\u0646 \u0623\u0642\u0636\u064a \u0641\u064a\u0647\u0627 \u0628\u0645\u0627 \u0642\u0636\u0649 \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645\u00a0\u0644\u0644\u0627\u0628\u0646\u0629 \u0627\u0644\u0646\u0635\u0641 \u0648\u0644\u0627\u0628\u0646\u0629 \u0627\u0628\u0646 \u0627\u0644\u0633\u062f\u0633 \u062a\u0643\u0645\u0644\u0629 \u0627\u0644\u062b\u0644\u062b\u064a\u0646 \u0648\u0645\u0627 \u0628\u0642\u064a \u0641\u0644\u0644\u0623\u062e\u062a\u00a0\u0641\u0623\u062a\u064a\u0646\u0627\u00a0\u0623\u0628\u0627 \u0645\u0648\u0633\u0649\u00a0\u0641\u0623\u062e\u0628\u0631\u0646\u0627\u0647 \u0628\u0642\u0648\u0644\u00a0\u0627\u0628\u0646 \u0645\u0633\u0639\u0648\u062f\u00a0\u0641\u0642\u0627\u0644 \u0644\u0627 \u062a\u0633\u0623\u0644\u0648\u0646\u064a \u0645\u0627 \u062f\u0627\u0645 \u0647\u0630\u0627 \u0627\u0644\u062d\u0628\u0631 \u0641\u064a\u0643\u0645 (\u0628\u062e\u0627\u0631\u064a 2\/997)<\/p>\n

Amr bin Maymoon reports that the messenger of Nabi\u00a0(Sallallahu Alauhi Wasallam)\u00a0Hadhrat Mu\u2019aaz\u00a0(Radiyallahu Anhu)\u00a0came to Yemen; I loved him excessively so I remained with him until the end of his life. Thereafter I remained in search of the most knowledgeable person after him. Thereupon I met Abdullah bin Mas\u2019ood\u00a0(Radiyallahu Anhu).\u00a0I also remained with him until the end of his life.<\/em><\/p>\n

\u0639\u0646 \u0639\u0645\u0631\u0648 \u0628\u0646 \u0645\u064a\u0645\u0648\u0646 \u0627\u0644\u0623\u0648\u062f\u064a \u0642\u0627\u0644 \u0642\u062f\u0645 \u0639\u0644\u064a\u0646\u0627 \u0645\u0639\u0627\u0630 \u0628\u0646 \u062c\u0628\u0644 \u0627\u0644\u064a\u0645\u0646 \u0631\u0633\u0648\u0644 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0625\u0644\u064a\u0646\u0627 … \u0641\u0627\u0644 \u0641\u0623\u0644\u0642\u064a\u062a \u0639\u0644\u064a\u0647 \u0645\u062d\u0628\u062a\u064a \u0641\u0645\u0627 \u0641\u0627\u0631\u0642\u062a\u0647 \u062d\u062a\u0649 \u062f\u0641\u0646\u062a\u0647 \u0628\u0627\u0644\u0634\u0627\u0645 \u0645\u064a\u062a\u0627 \u062b\u0645 \u0646\u0638\u0631\u062a \u0625\u0644\u0649 \u0623\u0641\u0642\u0647 \u0627\u0644\u0646\u0627\u0633 \u0628\u0639\u062f\u0647 \u0641\u0623\u062a\u064a\u062a \u0627\u0628\u0646 \u0645\u0633\u0639\u0648\u062f \u0641\u0644\u0632\u0645\u062a\u0647 \u062d\u062a\u0649 \u0645\u0627\u062a (\u0633\u0646\u0646 \u0623\u0628\u064a \u062f\u0627\u0648\u062f 1\/62)<\/p>\n

Ikrimah\u00a0(Rahmatullahi Alayh)<\/em>\u00a0reports that the people of Madina Munawwarah inquired from Ibn Abbaas\u00a0(Radiyallahu Anhu)<\/em>\u00a0regarding the law of a woman who experienced\u00a0haidh\u00a0<\/em>after her\u00a0fardh<\/em>\u00a0tawaaf,\u00a0<\/em>should she wait until she becomes pure in order to perform the\u00a0tawaaf-e-widaa<\/em>\u00a0or will it fall off? He replied that it will fall off and she may leave. Upon this the people of Madina said: \u201cWe will not practise on your opinion leaving out the view of Zaid bin Thaabit\u00a0(Radiyallah Anhu)<\/em>.<\/p>\n

In\u00a0fathul Baari<\/em>\u00a0reporting from Thaqafi this statement of the inhabitants of Madina Munawwarah is reported in the following manner: \u201cWheather you express your view or not, we will hold onto the view of Zaid\u00a0(Radiyallahu Anhu)<\/em>.<\/p>\n

\u0639\u0643\u0631\u0645\u0629 \u0623\u0646 \u0623\u0647\u0644 \u0627\u0644\u0645\u062f\u064a\u0646\u0629 \u0633\u0623\u0644\u0648\u0627 \u0627\u0628\u0646 \u0639\u0628\u0627\u0633 \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0645\u0627 \u0639\u0646 \u0627\u0645\u0631\u0623\u0629 \u0637\u0627\u0641\u062a \u062b\u0645 \u062d\u0627\u0636\u062a \u0642\u0627\u0644 \u0644\u0647\u0645 \u062a\u0646\u0641\u0631 \u0642\u0627\u0644\u0648\u0627 \u0644\u0627 \u0646\u0623\u062e\u0630 \u0628\u0642\u0648\u0644\u0643 \u0648\u0646\u062f\u0639 \u0642\u0648\u0644 \u0632\u064a\u062f (\u0628\u062e\u0627\u0631\u064a 1\/237)<\/span><\/p>\n

 <\/p>\n

Refer to the Experts<\/h2>\n

In regard to worldly affairs, the principle \u201crefer to the experts of the field\u201d is quite common. If a person intends constructing a triple story mansion, he will first contact an architect to draw out the plans. He will thereafter hire the services of an engineer as well as a contractor to put up the project. If one has to independently embark on such a project without the aid of the architect, the engineer and the contractor, we can well imagine the devastating outcome that he will cause for himself through such actions.<\/p>\n

Similarly if someone is afflicted by an acute sickness e.g. cancer, cardiac failure etc. and is advised by expert physicians that if he does not undergo immediate surgery; there is a ninety to ninety five percent chance that the sickness will prove fatal. Under these life threatening circumstances, if one has to refer to a medical journal, and thereafter musters up the courage to personally operate upon himself, what will our response be regarding such a person\u2019s determination.<\/p>\n

In the same breath we see this principle upheld in all walks of life. People refer to others who they recognize to be experts in their respective fields for guidance and assistance. In reality this is\u00a0Taqleed<\/em>; \u201cRelying upon the expertise of others\u201d.<\/p>\n

In retrospect when one views the different departments of Islamic learning, one will undoubtedly realize that without placing one\u2019s confidence and reliance upon people who are learned in the respective fields of\u00a0Deen<\/em>, one will not progress Islamicly.<\/p>\n

From the elementary\u00a0Maktab<\/em> [7]<\/sup><\/a> level, the child is required to place his confidence upon his\u00a0Muallim<\/em>\u00a0or\u00a0Muallima,\u00a0<\/em>thereby gaining the ability to recite the Qur\u2019an. At the second level the child is admitted into a\u00a0Hifz\u00a0<\/em>class where the child commits the Qur\u2019an to memory with perfecting its recitation. At this stage we also notice that in order for the child to progress, he is required to follow his\u00a0Ustaaz<\/em>\u00a0and place his reliance upon the knowledge that is imparted to him. The child thereafter progresses further where he gains admission into a\u00a0Darul Uloom<\/em>\u00a0or university. Various courses are offered to him under the tutorship of qualified teachers. Here also he subjects his understanding to conform to the understanding of his tutors who he recognizes.\u00a0 At the end of the stipulated period he receives a qualification signifying his competence and proficiency in the various fields of\u00a0Deen<\/em>.<\/p>\n

We understand that at every stage in the life of man irrespective of worldly progress or\u00a0Deeni\u00a0<\/em>progress, he is duty bound by\u00a0Shari\u2019ah<\/em>\u00a0to institute the principle of\u00a0Taqleed<\/em>.<\/p>\n

Allah Ta\u2019ala says:<\/p>\n

\u0641\u064e\u0627\u0633\u0652\u0623\u064e\u0644\u064f\u0648\u0627 \u0623\u064e\u0647\u0652\u0644\u064e \u0627\u0644\u0630\u0650\u0651\u0643\u0652\u0631\u0650 \u0625\u0650\u0646 \u0643\u064f\u0646\u062a\u064f\u0645\u0652 \u0644\u064e\u0627 \u062a\u064e\u0639\u0652\u0644\u064e\u0645\u064f\u0648\u0646\u064e<\/p>\n

Ask the people of knowledge if you do not know.\u00a0<\/em>(<\/em>Surah An-Nahl 16:43)<\/em><\/p>\n

The crux of the matter is that currently the experts of Deen are recognized as experts since their knowledge relatively exceeds the knowledge of the common man. Hence, they are referred to for Islamic guidance. As far as other related fields of Deen are concerned, people do not refer to them though they might be learned in those branches of Deen. Furthermore, if the current day experts are compared to the experts of the past, they (the experts of today) will be rated below the common man of those times. This brings us to the conclusion that if we wish to follow a guide whose expertise extensively encompasses every department of Deen viz. the Qur\u2019an, Hadith,ijmaa\u2019<\/em>, history, verdicts of Sahaba, etc. then we will not find anyone of contemporary times who will be able to guide us to Allah other than the legacy of the\u00a0Aimmah-e-Arba\u2019<\/em>\u00a0which Allah Ta\u2019ala has preserved (from amongst all the other\u00a0Aimmah-e-Mujtahideen<\/em>) throughout the centuries of Islam.\u00a0<\/em><\/p>\n

Why are there only four Mazhabs?<\/h2>\n

Many great\u00a0Ulama\u2019<\/em>\u00a0of the past have clearly affirmed that\u00a0taqleed<\/em>\u00a0has become confined to only one of the four\u00a0mazhabs<\/em>. In this regard \u2018Allamah \u2018Abdurrahman Ibn Muhammad Al-Maghribi (808 A.H) writes: \u201c\u2026\u00a0Taqleed<\/em>\u00a0became confined to these four Imams in all the cities of the Muslim world. All the followers of other\u00a0Imaams<\/em>\u00a0gradually became extinct. Thus, when the terminologies of the various sciences became wide-spread in the earth, the scholars closed the doors of differences (and confined\u00a0t<\/em>aqleed<\/em>\u00a0to one of the four\u00a0Imaams<\/em>) as they feared that someone unworthy would begin claiming\u00a0i<\/em>jtihad<\/em>. Hence they (the scholars) stated: \u201cThe ability to reach the rank of a\u00a0m<\/em>ujtahid<\/em>\u00a0has become virtually impossible.\u201d Thereupon they directed the people towards making\u00a0taqleed<\/em>\u00a0of one of the four\u00a0Imams\u00a0<\/em>and warned them against changing\u00a0mazhabs<\/em>\u00a0for convenience, as this will amount playing fools with the\u00a0Deen\u00a0<\/em>of Allah. Thus anyone who claims to have acquired the level of\u00a0i<\/em>jtihad\u00a0<\/em>in this age will be rejected and will not be followed. The entire Muslim world now have consensus about the\u00a0taqleed\u00a0<\/em>of these four\u00a0Imams<\/em> [8]<\/sup><\/a>.\u201d<\/p>\n

Are there any Mujtahids in this day and age?<\/h2>\n

Allamah Shihab Ar-Ramli\u00a0(Rahmatullahi Alayh)<\/em>\u00a0(957 A.H.) states: \u201cThe person who has a true understanding of what\u00a0ijtihaad<\/em>\u00a0actually means would feel ashamed before Allah from attributing it to anyone of this day and age. In fact, Ibnus-Salah (643 A.H.) and his followers stated that it had become extinct three hundred years ago. Ibnus-Salah himself passed away three hundred years ago, hence, it had become extinct about six hundred years ago.\u201d<\/p>\n

Allamah Munawi\u00a0(Rahmatullahi Alayh)<\/em>\u00a0(1031 A.H.) says: The Alim of the Syrian region, Imam Ibn Abid-Dam (642 A.H.) writes after mentioning all the conditions of\u00a0ijtihad<\/em>: \u201cIt is hardly possible to find these conditions in any scholar of our age. Instead, there is no\u00a0Mujtahid-e-mutlaq<\/em>on the surface of the earth today.\u201d<\/p>\n

During the tenth century of Islam, Imam Suyuti\u00a0(Rahmatullahi Alayh)<\/em>, (911 A.H.) claimed to have reached the level of\u00a0ijtihad<\/em>. Allamah Shihab Ibn Hajar Haitami\u00a0(Rahmatullahi Alayh)<\/em>\u00a0(974 A.H.) says: \u201cWhen Imam Jalaluddin Suyuti claimed\u00a0ijtihaad<\/em>, all his contemporaries confronted him. They presented a questionnaire to him about some issues. Therein, they stated two possible answers to each question, and said: \u201cIf you have even reached the lowest degree of\u00a0ijtihad<\/em>, which is\u00a0ijtihad<\/em>\u00a0in\u00a0fatwa<\/em>, then you should stipulate the\u00a0preferred\u00a0view, substantiated with proof, in conformance with the maxims laid down by the\u00a0Mujtahideen<\/em>.<\/p>\n

However, he returned their questionnaire without any answer, excusing himself that he was too busy, and was therefore unable to look into those questions.\u201d [9]<\/sup><\/a><\/p>\n

Moulana Ashraf Ali Thanwi\u00a0(Rahmatullahi Alayh)<\/em>\u00a0writes in this regard: \u201cThe rejecters of\u00a0taqleed<\/em>object by saying: \u201cDid the Hanafis (or\u00a0muqallids<\/em>) receive\u00a0wahy<\/em>\u00a0(revelation) that\u00a0ijtihad<\/em>\u00a0has come to an end?\u201d However, they do not understand that it is a divine principle that the means of fulfilling every need comes into existence at the time when that necessity occurs. Rainy seasons generally occur during the months of need for rain, which vary according to the different regions. Winds also blow at times of need. Where temperatures become intensely low, animals have thicker wool; and there are countless such examples. Likewise, when there was a need for the recording of\u00a0Hadith<\/em>, Allah created people with phenomenal memories. Such memories are nowhere to be found today. The rejecters of the four\u00a0mazaahib<\/em>\u00a0also, who sing slogans of followingHadith<\/em>, are not able to bring forth one individual who has memorized even Sahih Al-Bukhari and Sahih Muslim with their chains of narrations, as was done by the illustrious authors of these blessed books.<\/p>\n

\u201cIn the same way, when the need arose to document the\u00a0shari\u2019ah<\/em>, Allah granted many people grand talents and capabilities in\u00a0fiqh<\/em>\u00a0and\u00a0ijtihad<\/em>. Now that\u00a0Deen<\/em>\u00a0has been recorded, and its laws and fundamentals outlined, this need no longer exists. Yes, to the extent of need, some ability ofijtihad<\/em>\u00a0is still to be found, whereby rulings for contemporary issues are deduced, through the medium of the principles laid down by the\u00a0Mujtahidin<\/em>. [10]<\/sup><\/a><\/p>\n

 <\/p>\n

Following one of the Four Imaams of Fiqh<\/h2>\n

Q:<\/strong>\u00a0Can you please present to me the proofs from the Qur\u2019an and\u00a0Hadith<\/em>\u00a0commanding us to follow one of the four Imaams of fiqh? I believe that we are all followers of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>. Hence Allah Ta\u2019ala obligated us to follow our beloved Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>. Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0has said in his Mubarak\u00a0Hadith<\/em>: \u201cI leave behind two things; the Qur\u2019an and my\u00a0Sunnah<\/em>. As long as you hold firm to these two; you will never go astray.\u201d From this\u00a0Hadith<\/em>\u00a0we understand that in solving our\u00a0Deeni<\/em>\u00a0matters we should directly refer to the Qur\u2019an and\u00a0Hadith<\/em>. However, if one is non-conversant in the Arabic language and thus unable to extract\u00a0Shar\u2019ee<\/em>\u00a0laws from the Qur\u2019an and\u00a0Hadith<\/em>, he may refer to any Aalim ofDeen<\/em>. Why do people emphasise on following one of the four\u00a0Imaams<\/em>\u00a0of Fiqh?<\/p>\n

A:<\/strong>\u00a0Allah Ta\u2019ala commands us in the Holy Qur\u2019an to refer our\u00a0Deeni<\/em>\u00a0matters to people of knowledge. Allah Ta\u2019ala says:<\/p>\n

\u0641\u064e\u0627\u0633\u0652\u0623\u064e\u0644\u064f\u0648\u0627 \u0623\u064e\u0647\u0652\u0644\u064e \u0627\u0644\u0630\u0650\u0651\u0643\u0652\u0631\u0650 \u0625\u0650\u0646 \u0643\u064f\u0646\u062a\u064f\u0645\u0652 \u0644\u064e\u0627 \u062a\u064e\u0639\u0652\u0644\u064e\u0645\u064f\u0648\u0646\u064e<\/p>\n

Ask the people of knowledge if you do not know.\u00a0<\/em>(<\/em>Surah An-Nahl 16:43)<\/em><\/p>\n

From this verse we conclude that each person is not obligated to refer directly to the Qur\u2019an andHadith<\/em>. Rather, he is commanded to refer the matter to a specialist. Furthermore, \u201cconsulting a specialist in the field\u201d is not confined to\u00a0Deeni<\/em>\u00a0matters. Instead it is a common principle adhered to amongst all classes of people in worldly matters as well. A patient, who has to undergo a major heart operation refers to the most qualified and recognised heart surgeon around. Similarly, the victim who has to appear in court on account of alleged treason or suspected murder employs the services of a professional advocate to defend his case. Each of the above (the patient and the victim) understands the seriousness of the situation and the fatal consequences that follow. Thus they hand over the matter to the most capable person. Similarly, we need to understand that in matters of Deen we ought to follow those who will correctly guide us to the straight path. Allah Ta\u2019ala says:<\/p>\n

\u0648\u064e\u0627\u062a\u064e\u0651\u0628\u0650\u0639\u0652 \u0633\u064e\u0628\u0650\u064a\u0644\u064e \u0645\u064e\u0646\u0652 \u0623\u064e\u0646\u064e\u0627\u0628\u064e \u0625\u0650\u0644\u064e\u064a\u064e\u0651<\/p>\n

Follow the path of those who turn to Me [Allah Ta’ala]\u00a0<\/em>(<\/em>Surah Luqman 31:15)<\/em><\/p>\n

From this verse we understand that we are obligated to follow the one who will guide us to Allah. If one takes an incapable person as his guide and thus incorrectly practises upon the laws of Shari\u2019ah, will such a person ever be absolved of his obligation in the court of Allah Ta\u2019ala? Definitely not. Rather he will be worthy of punishment for adopting the incorrect procedure in searching for the truth. Let us illustrate this point through few examples from the\u00a0mubaarak<\/em>\u00a0life of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0and his illustrious Sahaabah\u00a0(Radiyallahu Anhum)<\/em>. Some of these\u00a0Ahaadith<\/em>\u00a0are:<\/p>\n

1. Ali\u00a0(Radiyallahu Anhu)<\/em>\u00a0reports that Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0had dispatched an army and he appointed an ameer over them. During the course of the journey, the ameer became angry with the army. So, he lit a fire and instructed the Sahaabah to enter it. In substantiation, he quoted the\u00a0Hadith<\/em>\u00a0of Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0that the\u00a0ameer<\/em>of the army must be obeyed. Some were contemplating over entering the fire whilst the others refused. When they reported the matter to Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>, he addressed those who were contemplating entering into the fire: \u201cHad you leaped into the fire, you would have remained in it till the Day of\u00a0Qiyaamah<\/em>.\u201d He further said to those who refused to enter the fire: \u201cThere is no obedience to the creation when it involves the disobedience of Allah. Obedience is only in good actions.\u201d [11]<\/sup><\/a><\/p>\n

2. Imam Sha\u2019bi reports that Hazrat Adi ibn Hatim\u00a0(Radiyallahu Anhu)<\/em>\u00a0related to me that when the following\u00a0Aayah<\/em>\u00a0was revealed:<\/p>\n

\u0648\u064e\u0643\u064f\u0644\u064f\u0648\u0627 \u0648\u064e\u0627\u0634\u0652\u0631\u064e\u0628\u064f\u0648\u0627 \u062d\u064e\u062a\u064e\u0651\u0649 \u064a\u064e\u062a\u064e\u0628\u064e\u064a\u064e\u0651\u0646\u064e \u0644\u064e\u0643\u064f\u0645\u064f \u0627\u0644\u0652\u062e\u064e\u064a\u0652\u0637\u064f \u0627\u0644\u0652\u0623\u064e\u0628\u0652\u064a\u064e\u0636\u064f \u0645\u0650\u0646\u064e \u0627\u0644\u0652\u062e\u064e\u064a\u0652\u0637\u0650 \u0627\u0644\u0652\u0623\u064e\u0633\u0652\u0648\u064e\u062f\u0650 \u0645\u0650\u0646\u064e \u0627\u0644\u0652\u0641\u064e\u062c\u0652\u0631\u0650<\/p>\n

Eat and drink until the white thread of dawn appear to you distinct from its black thread. (Surah Baqara 2\/187)<\/em><\/p>\n

\u200bI took two pieces of threads (one thread was black and the other white). I then placed both the treads beneath my pillow. I stared at the threads for a long time expecting to see the white thread becoming more clear and visible from the black thread so that I may then abstain from eating. However, the entire night passed and in the morning I came to Nabi(Sallallahu Alayhi Wasallam)<\/em>\u00a0and I had expressed what I had understood from the verse and what I had done during the night. Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0smiled and remarked if the meaning of the verse is as you have understood, then your pillow is indeed very wide. For indeed the white and black threads implied in the verse refers to the brightness of the day and the darkness of the night. [12]<\/sup><\/a> [13]<\/sup><\/a><\/p>\n

3. Jaabir\u00a0(Radiyallahu Anhu)<\/em>\u00a0reports that they were once on a journey when a person amongst them was struck by a rock and suffered severe head injuries. He then experienced a wet-dream (thus requiring\u00a0ghusl<\/em>). So he asked some of his companions if there was any concession for performing\u00a0tayammum<\/em>. They replied: \u201cThere is no concession for you since water is available.\u201d Thus, this sahaabi took a bath and passed away (as a result of makingghusl<\/em>). When they returned and Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0was informed of this, he said: \u201cThey killed him, may Allah kill them. Why couldn\u2019t they enquire from those who were knowledgeable when they did not know? The cure of an ailing person (an ignorant person) is to ask. It was sufficient for him to only perform\u00a0tayammum<\/em>\u00a0and bandage his wound. He could have then rubbed his moist hand over it and wash the rest of his body.\u201d [14]<\/sup><\/a><\/p>\n

In the above events we notice that all the persons involved were the Sahaabah of Rasulullah(Sallallahu Alayhi Wasallam)<\/em>\u00a0(the first recipients of the Qur\u2019an). Undoubtedly, they were conversant in the Arabic language and referred to the Qur\u2019an. Furthermore they were more knowledgeable than anyone of us present today. How was it that Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0disapproved of what they had done and in certain cases (as witnessed above) he even reproached them severely?<\/p>\n

However, there seems to be an outward inconsistency between these above mentioned incidents and similar incidents where Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0approved the actions of certain Sahaabah, though they erred in their judgement. Consider the incident of\u00a0Bani Quraizah<\/em>:<\/p>\n

On the occasion of\u00a0Khandaq,<\/em>\u00a0Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0dispatched the Sahaabah to go to\u00a0Bani Quraizah.<\/em>\u00a0Nabi\u00a0(Sallallahu Alayhi Wasallam\u2019s)<\/em>\u00a0explicit command to this group of Sahaabah was that they should perform their\u00a0Asr<\/em>\u00a0Salaah<\/em>\u00a0at\u00a0Bani Quraizah.<\/em>\u00a0The Sahaba were en-route when the time of\u00a0Asr<\/em>\u00a0was about to expire. A difference of opinion occurred between the Sahaabah with regards to the performance of the\u00a0Asr<\/em>\u00a0Salaah. One group felt that the\u00a0Asr<\/em>\u00a0Salaah should not be delayed rather it should be performed en-route prior to the time expiring. They understood the instruction of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0\u201cnone of you should perform his salaah except in\u00a0Bani Quraizah<\/em>\u201d to mean that hasten so that you may reach\u00a0Bani Quraizah<\/em>\u00a0at the time of\u00a0Asr<\/em>. Hence the\u00a0Asr<\/em>\u00a0Salaah should not be made Qadha. On the other hand the second group of Sahaabah held the opinion that the\u00a0Asr<\/em>\u00a0Salaah should be performed at\u00a0Bani Quraizah<\/em>\u00a0even though the Salaah is madeQadaa<\/em>\u00a0as this was complying with the explicit command of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>. When Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0was later informed of the difference between the Sahaabah, he approved the actions of both groups.<\/p>\n

The answer to this inconsistency is that there were\u00a0mujtahideen<\/em>\u00a0amongst the two groups of Sahaabah. Further, it is permissible for a\u00a0mujtahid<\/em>\u00a0to employ his\u00a0ijtihaad<\/em>\u00a0in reaching a conclusion. This answer can be understood from the\u00a0Hadith<\/em>\u00a0of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>:<\/p>\n

\u0639\u0646 \u0623\u0628\u064a \u0647\u0631\u064a\u0631\u0629 \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 \u0642\u0627\u0644 \u0642\u0627\u0644 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 \u0625\u0630\u0627 \u062d\u0643\u0645 \u0627\u0644\u062d\u0627\u0643\u0645 \u0641\u0627\u062c\u062a\u0647\u062f \u0641\u0623\u0635\u0627\u0628 \u0641\u0644\u0647 \u0623\u062c\u0631\u0627\u0646 \u0648\u0625\u0630\u0627 \u062d\u0643\u0645 \u0641\u0623\u062e\u0637\u0623 \u0641\u0644\u0647 \u0623\u062c\u0631 \u0648\u0627\u062d\u062f \u2013 \u062a\u0631\u0645\u0630\u064a 1\/247<\/p>\n

Hadhrat Abu Hurairah (Radiyallahu Anhu)<\/em>\u00a0has mentioned that Rasulullah (Sallallahu Alayhi Wasallam) said: \u201cWhen a haakim (Mujtahid) issues a correct verdict using his discretion he shall receive two rewards and if he errs he shall receive one reward.\u201d<\/em><\/p>\n

From this\u00a0Hadith<\/em>\u00a0we learn that the right of making\u00a0ijtihaad<\/em>\u00a0is reserved for a\u00a0mujtahid<\/em>. Other than a\u00a0mujtahid<\/em>, any person who interferes in the matters of\u00a0Deen<\/em>\u00a0and reaches an erroneous conclusion will be sinful on account of taking the law into his own hands. But on the other hand, if a person refers the matter to a\u00a0mujtahid<\/em>\u00a0(one possessing the highest levels of understanding and capability) and he errs in his judgment, both will be absolved in the court of Allah Ta\u2019ala based on the above\u00a0Hadith<\/em>. So we conclude that this\u00a0Hadith<\/em>\u00a0and the Hadith of\u00a0Bani Quraizah<\/em>\u00a0are with reference to a\u00a0mujtahid<\/em>, not an ordinary\u00a0muqallid<\/em>. At this juncture the question that arises is that \u2018who will then qualify as a\u00a0mujtahid<\/em>\u2019? Before explaining who is a\u00a0mujtahid<\/em>, it is imperative for us to comprehend the different levels and classes of people in regard to potentials and capabilities so that we will understand the exalted position of a\u00a0mujtahid<\/em>\u00a0in Shari\u2019ah.<\/p>\n

There are basically three classes of people in\u00a0Deen<\/em>\u00a0in regard to the knowledge of Deen.<\/p>\n

The first class of people are those who posses very little knowledge of\u00a0Shari\u2019ah<\/em>. (e.g.\u00a0Apas<\/em>\u00a0in themaktabs<\/em>\u00a0or\u00a0Huffaaz<\/em>\u00a0who have memorised the Qur\u2019an without studying its meaning). This category\u2019s obligation is to impart what they have learnt of the basic fundamentals of\u00a0Deen<\/em>. Nabi(Sallallahu Alayhi Wasallam)<\/em>\u00a0has said:<\/p>\n

\u0628\u0644\u063a\u0648\u0627 \u0639\u0646\u064a \u0648\u0644\u0648 \u0622\u064a\u0629<\/p>\n

Convey from me even if it be one aayah.<\/em><\/p>\n

Since this class of believers have not acquired sufficient\u00a0Deeni<\/em>\u00a0knowledge to guide others in all branches of\u00a0Deen<\/em>, it is impermissible for them to issue\u00a0fatwas<\/em>\u00a0and verdicts of\u00a0Shari\u2019ah<\/em>. Furthermore, since the knowledge of\u00a0Deen<\/em>\u00a0which they are imparting is confined and restricted, there is no possibility of any addition from their side. Thus there is no fear of any change or distortion coming to\u00a0Deen<\/em>. However, in the more intricate matters of\u00a0Shari\u2019ah<\/em>\u00a0they should refer to those above them who are more qualified.<\/p>\n

The second class of people is those who have pursued\u00a0Deeni<\/em>\u00a0knowledge in\u00a0Madrasahs<\/em>\u00a0and universities under qualified expert scholars. This class of people after qualifying as\u00a0Ulama\u2019<\/em>, are in the position to issue Islamic verdicts. It should be borne in mind that this class of people though far senior than the first class, however their capabilities and potentials are limited and are far lower than the potential of the third class. The most that can be said about this class is that they have acquired the ability to access the meanings of the Qur\u2019an and\u00a0Hadith<\/em>\u00a0and convey to the Ummat the message of both (Qur\u2019an and\u00a0Hadith<\/em>). This is applicable to the\u00a0Ulama\u2019<\/em>\u00a0of this era. As for the Ulama of the past, there were people amongst them who possessed great treasures of knowledge e.g. Imam Tahawi, Hafiz Ibn Hajar Asqalani, Allamah Nawawi etc. However, despite them having such vast knowledge, when it came to extracting the hidden meanings of the aayaat and\u00a0Ahaadith<\/em>\u00a0they admitted their incapability and saw the need of following the\u00a0A\u2019immah-e-mujtahideen<\/em>. Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0said:<\/p>\n

\u0631\u0628 \u062d\u0627\u0645\u0644 \u0641\u0642\u0647 \u0625\u0644\u0649 \u0645\u0646 \u0647\u0648 \u0623\u0641\u0642\u0647 \u0645\u0646\u0647<\/p>\n

There are many who disseminate fiqh to those more learned than them,<\/em><\/p>\n

\u0631\u0628 \u062d\u0627\u0645\u0644 \u0641\u0642\u0647 \u062f\u0648\u0646 \u0641\u0642\u064a\u0647<\/p>\n

There are many who possess the knowledge of fiqh though they do not have the expertise in fiqh.<\/em><\/p>\n

From these\u00a0Ahaadith<\/em>\u00a0we understand that a person possessing a lot of fiqh does not necessarily mean that he will be able to access the hidden meanings contained therein. Hence when it comes to the aspect of extracting laws and deducing\u00a0masaa\u2019il<\/em>\u00a0or finding amicable solutions for newly developed situations of contemporary issues, they are incapable of this great mammoth task and are highly dependent upon the knowledge of the third class.<\/p>\n

The third class of people is that of the\u00a0Mujtahideen<\/em>. Their level of intelligence and understanding allowed them to deduce and source out numerous\u00a0masaa\u2019il<\/em>\u00a0directly from the Qur\u2019an and Hadith. To give us a glimpse of the calibre of the third class, the statement of Imaam Ahmad bin Hambal\u00a0(Rahmatullahi Alayh)<\/em>\u00a0is quite sufficient.<\/p>\n

A man once asked Imaam Ahmad: \u201cIf a person memorises 100 000 Ahaadeeth, can he qualify as a\u00a0faqeeh<\/em>\u00a0(jurist)?\u201d He replied: \u201cNo.\u201d The person asked: \u201cWhat about 200 000?\u201d The Imaam once again replied: \u201cNo.\u201d Again the man said: \u201cThen 300 000?\u201d The imaam replied in the negative once more. The man said: \u201cAnd 400 000?\u201d This time he shook his palm, indicating that probably now he may be a\u00a0faqih<\/em>, fit enough to pass a fatwa on his own accord.<\/p>\n

We thus conclude that the right to directly deduce and extract\u00a0masaa\u2019il<\/em>\u00a0from the Qur\u2019an and\u00a0Hadith<\/em>\u00a0is reserved and exclusive for the\u00a0Mujtahideen<\/em>. As for those lower than them in knowledge and understanding, and the laymen, it is incumbent that they follow the deductions of these\u00a0Mujtahideen<\/em>.<\/p>\n

 <\/p>\n

The Status of Taqleed<\/h2>\n

Q:\u00a0<\/strong>What is the status of\u00a0Taqleed<\/em>\u00a0(following one of the four\u00a0Imaams<\/em>\u00a0of\u00a0fiqh<\/em>) in\u00a0Deen<\/em>? e.g.\u00a0Fardh<\/em>,Waajib<\/em>,\u00a0Sunnah<\/em>\u00a0or\u00a0Mustahab<\/em>?<\/p>\n

A:\u00a0<\/strong>Following one of the four\u00a0Imaams<\/em>\u00a0of\u00a0fiqh<\/em>\u00a0viz. (Imaam Abu Hanifah, Imaam Maalik, Imaam Shafi\u2019ee and Imaam Ahmad\u00a0[Rahimahumullah]<\/em>) is\u00a0waajib<\/em>–li-ghairihi<\/em> [15]<\/sup><\/a> (compulsory) in\u00a0Deen<\/em>. The reason for it receiving the status of\u00a0wujoob<\/em>\u00a0is that without\u00a0taqleed<\/em>\u00a0of the four\u00a0Imaams<\/em>, one will not be able to correctly practice upon the entire\u00a0Deen<\/em>. Especially in this time and age where we see science and technology at its peak, new inventions and developments have become a norm in current times. In short, the world has evolved to such limits which were never witnessed previously throughout the annals of human history. The progress and advancements of the world in the present era poses a host of challenges before the\u00a0Ulama\u2019<\/em>. Thus, we find the masses constantly referring their\u00a0Deeni<\/em>\u00a0matters and problems to the\u00a0Ulama\u2019<\/em>\u00a0seeking Islamic rulings and guidance due to the unfolding of new events and developments.<\/p>\n

Subsequently, in the face of these challenges we find the\u00a0Ulama\u2019<\/em>\u00a0completely reliant and dependent upon the works of the four\u00a0Imaams<\/em>. They refer to the books of these\u00a0Imaams<\/em>\u00a0who were blessed with such foresight and illuminated knowledge that despite living approximately thirteen hundred years ago, yet they were able to produce accurate solutions for situations surfacing centuries later. These answers and solutions they presented were directly sourced out from the Qur\u2019an and the\u00a0Ahaadith<\/em>\u00a0of Rasulullah (Sallallahu Alayhi Wasallam<\/em>).<\/p>\n

We mentioned that\u00a0Taqleed<\/em>\u00a0of the four\u00a0Imaams<\/em>\u00a0is\u00a0waajib-li-ghairihi<\/em>. An elucidation of this statement is that though we do not find any explicit injunction neither in the Qur\u2019an nor in the\u00a0Hadith<\/em>\u00a0commanding in specific to make\u00a0Taqleed<\/em>\u00a0of the four\u00a0Imaams<\/em>, however the Qur\u2019an instructs us with two injunctions:<\/p>\n

1. To follow those who are capable enough to guide us to Allah:<\/p>\n

\u0648\u064e\u0627\u062a\u064e\u0651\u0628\u0650\u0639\u0652 \u0633\u064e\u0628\u0650\u064a\u0644\u064e \u0645\u064e\u0646\u0652 \u0623\u064e\u0646\u064e\u0627\u0628\u064e \u0625\u0650\u0644\u064e\u064a\u064e\u0651<\/p>\n

Follow the path of those who turn to Me [Allah Ta’ala]\u00a0<\/em>(<\/em>Surah Luqman 31:15)<\/em><\/p>\n

2. To refrain from following our desires and temptations against the command of Allah:<\/p>\n

\u0648\u064e\u0644\u064e\u0627 \u062a\u064e\u062a\u064e\u0651\u0628\u0650\u0639\u0650 \u0627\u0644\u0652\u0647\u064e\u0648\u064e\u0649 \u0641\u064e\u064a\u064f\u0636\u0650\u0644\u064e\u0651\u0643\u064e \u0639\u064e\u0646 \u0633\u064e\u0628\u0650\u064a\u0644\u0650 \u0627\u0644\u0644\u064e\u0651\u0647\u0650<\/p>\n

Do not follow your desires for that will cause you to go astray (Surah Sawd 38:26)<\/em><\/p>\n

Keeping the above in mind, we conclude that since it is not possible to find any person in this age and time possessing the capabilities of the four\u00a0Imaams<\/em>, it will definitely be\u00a0waajib<\/em>\u00a0to follow any one of the four\u00a0Imaams<\/em>. Furthermore, apart from the four\u00a0Imaams<\/em>\u00a0we cannot find any\u00a0Aalim<\/em>(even Imaam Bukhaari and others) from the\u00a0Salaf<\/em>\u00a0(Ulama\u2019<\/em>\u00a0of the past) whose\u00a0Mazhab<\/em>\u00a0has been entirely recorded like that of the four Imaams.<\/p>\n

Hence, if a person wishes to follow any other\u00a0Mazhab<\/em>\u00a0other than that of the four Imaams, it is highly possible that he will incorrectly practise upon the verdict of that specific Imaam due to the necessary details or conditions of his\u00a0Mazhab<\/em>\u00a0not being entirely recorded.<\/p>\n

Secondly there is a principle in Shari\u2019ah: \u0645\u0642\u062f\u0645\u0629 \u0627\u0644\u0648\u0627\u062c\u0628 \u0648\u0627\u062c\u0628 i.e. the means which enables one to practise upon an injunction of Shari\u2019ah also receives the status of that injunction. Hence, if an injunction is\u00a0waajib<\/em>, the path leading to it will also be regarded as\u00a0waajib<\/em>. By the same token if an injunction is\u00a0fardh<\/em>, the means enabling one to complete that\u00a0fardh<\/em>\u00a0will also be considered as\u00a0fardh<\/em>.<\/p>\n

Furthermore, if there is only one possible way or method of fulfilling an injunction of\u00a0Deen<\/em>, to a greater extent will that method be\u00a0waajib<\/em>, since there is no alternative in fulfilling that injunction.<\/p>\n

Let us illustrate this principle through an example. Consider the injunction of\u00a0Hajj<\/em>. The obligatory action is that of\u00a0Hajj<\/em>. However, Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0commanded that\u00a0Hajj<\/em>\u00a0is\u00a0waajib<\/em>\u00a0only on that person who possess \u0627\u0644\u0632\u0627\u062f \u0648 \u0627\u0644\u0631\u0627\u062d\u0644\u0629 (a conveyance and provisions). This command of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0is applicable to those who live in Makkah Mukarramah and the surrounding areas, for whom travelling upon camel back with a little provisions is possible. As for those who live thousands of miles away from the Holy Lands and require transport by sea or air,\u00a0Hajj<\/em>\u00a0will be\u00a0waajib<\/em>\u00a0subject to them affording a plane ticket or a ship ticket with accommodation. In which\u00a0Hadith<\/em>\u00a0do we find this mentioned? If these people living abroad posses a camel and little provisions as in the case of those residing in Makkah Mukarramah, will we say that\u00a0Hajj<\/em>\u00a0is\u00a0waajib<\/em>\u00a0upon them as well? Obviously not! So we understand from this example that on account of the\u00a0Hajj<\/em>\u00a0being dependant on acquiring a plane ticket, the obligation of\u00a0Hajj<\/em>\u00a0is subject to one being able to afford it. In the absence of this, all theUlama\u2019<\/em>\u00a0agree that\u00a0Hajj<\/em>\u00a0is not obligatory.<\/p>\n

Despite the obligatory action being one and the same for both people but, due to the means of both differing, the cause for its compulsion will differ. It will be impossible for one living abroad to fulfil the injunction of\u00a0Hajj<\/em>\u00a0by depending merely on a camel and meagre provisions.<\/p>\n

Similar is the case of\u00a0taqleed<\/em>\u00a0in this age and time. Since this is the only practical solution in order for one to practise on the entire\u00a0Deen<\/em>, one will have no choice, but to follow one of these four illustrious\u00a0Imaams<\/em>.<\/p>\n

In the past, there were many other\u00a0mujtahideen<\/em>\u00a0who were the contemporaries of these\u00a0A\u2019immah<\/em>, like Muhammad bin Sireen, Hasan Basri, Sufyaan Thauri etc. who were blessed with the highest levels of intelligence and understanding enabling them to deduce injunctions directly from the Qur\u2019an and Hadith. People would refer to them as well in their\u00a0Deeni<\/em>\u00a0matters, thereby absolving themselves of the need of enquiring from the learned. However, with the passage of time the emergence of people possessing the calibre of knowledge of these illustrious\u00a0Imaams<\/em>\u00a0ceased, thus leaving the Muslims with no choice but to refer to the works of their predecessors. Subsequently, when we search the works produced by these great\u00a0Imaams<\/em>, we find that besides the four famous\u00a0Imaams<\/em>, very little remains of the works of other\u00a0Imaams<\/em>\u00a0in relation to\u00a0fiqh<\/em>. Furthermore, the principles and governing rules that these four\u00a0Imaams<\/em>\u00a0had laid out are such that they cover all situations that arise, whereas, the other\u00a0Imaams<\/em>\u00a0had not compiled such principles. In addition to this, the students of these four\u00a0Imaams<\/em>\u00a0flourished and thereby imparted the teachings and lessons of their\u00a0Ustaads<\/em>\u00a0to the various quarters of the Muslim world. This allowed the\u00a0fiqh<\/em>\u00a0and\u00a0mazaahib<\/em>\u00a0of these four\u00a0Imaams<\/em>\u00a0to become common and widespread amongst the learned and common folk. Accordingly, these four\u00a0mazaahib<\/em>\u00a0and schools of\u00a0fiqh<\/em>\u00a0became the subject matter of study and research and great scholars adopted these\u00a0mazaahib<\/em>\u00a0as their school of\u00a0fiqh<\/em>\u00a0since the deductions of these\u00a0fuqahaa<\/em>\u00a0covered all aspects of life.<\/p>\n

When practising one of these four\u00a0mazaahib<\/em>\u00a0is the only way making it possible for us to practise on\u00a0Deen<\/em>\u00a0entirely, following one of the four\u00a0Mazaahib<\/em>\u00a0will thus become compulsory not because following these\u00a0A\u2019immah<\/em>\u00a0is an explicit injunction in\u00a0Deen<\/em>, but because there is no other route one can adopt whereby he will be able to practise upon the entire\u00a0Deen<\/em>\u00a0without omitting anything. This is the meaning of\u00a0waajib-li-ghairihi<\/em>. (Since following the entire\u00a0Deen<\/em>\u00a0is dependant upon\u00a0taqleed<\/em>, it is afforded the status of\u00a0waajib-li-ghairihi<\/em>).<\/p>\n

When we examine the lives of these four\u00a0Imaams<\/em>, the glaring feature that we notice is that they strictly adhered to the\u00a0mubaarak<\/em>\u00a0Sunnah<\/em>\u00a0of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0in every facet of their lives. They could be aptly described with the following words: \u201cThey were entirely a personification of the\u00a0Sunnah<\/em>\u00a0of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)\u00a0<\/em>in every walk of life.\u201d If per chance one has to come across any situation where their\u00a0Mazaahib<\/em>\u00a0apparently contradicts certain\u00a0Ahaadith<\/em>, he will certainly find sufficient substantiation through other\u00a0Ahaadith<\/em>, coupled with accurate reconciliations between the\u00a0Ahaadith<\/em>\u00a0not seemingly practised. Their approach to the Qur\u2019an and\u00a0Hadith<\/em>\u00a0in deducing\u00a0masaa\u2019il<\/em>\u00a0was one strictly governed by principles of\u00a0Deen<\/em>. It was certainly not an approach of personal opinion or an approach of \u2018pick and choose\u2019, as is witnessed in this day and age. Hence, one can safely reach the conclusion that these four\u00a0A\u2019immah\u00a0<\/em>(whose\u00a0Mazaahib<\/em>\u00a0stood the test of time for approximately thirteen centuries) are worthy of emulation in guiding us to Allah Ta\u2019ala and His Rasul\u00a0(Sallallahu Alayhi Wasallam)<\/em>.<\/p>\n

Thirdly, the sole purpose for Allah Ta\u2019ala creating us and sending us to the world is that we worship Him. Everything else besides His worship (e.g. eating, drinking, transacting, building homes, etc.) is secondary. Since man cannot exist in this world without certain basic requirements (e.g. air, water, food, etc.) Allah Ta\u2019ala has made these requirements easily available to man so that no obstacle remains in the path of him worshipping his creator.<\/p>\n

Similarly, we find that in accordance to the urgency of a need, provisions are made. Consider the most vital requirement of human life i.e. air. Man is in need of air every moment of his life. Hence Allah Ta\u2019ala has made this available everywhere. All that one is required to do is to breath. Similar is the case of food, water, etc. We should understand that, when Allah Ta\u2019ala undertook the responsibility to provide for the material needs of man, can we ever imagine Allah Ta\u2019ala not making adequate provisions for the\u00a0Deeni<\/em>\u00a0needs of man? All these worldly arrangements and provisions we see around us are only facilitated in order that man could serve his creator, Allah Ta\u2019ala in ease and comfort. So the object is not food and drink, instead it is the worship of Allah Ta\u2019ala (practising upon\u00a0Deen<\/em>). Accordingly, in order to make the purpose of man\u2019s creation possible, Allah Ta\u2019ala allowed great luminaries to be produced in the form of the\u00a0A\u2019immah-e-mujtahideen<\/em>. Hence, we notice that for approximately thirteen centuries the\u00a0Ummah<\/em>\u00a0has held on to the\u00a0mazaahib<\/em>\u00a0of these four great\u00a0A\u2019immah<\/em>\u00a0thereby fulfilling the purpose of their creation.<\/p>\n

Furthermore, consider if one hundred people in this time and age begin extracting laws from the Qur\u2019an and Hadith, each one presenting to the public his personal viewpoint of a verse with each person reaching different conclusions, will we regard this as a service to\u00a0Deen<\/em>\u00a0or a disservice? Will Allah Ta\u2019ala entrust us to our limited understanding and logic? If one prefers to adopt this method in matters of\u00a0Deen<\/em>\u00a0we can well imagine the detrimental outcome and grave consequences it will create in the\u00a0Ummat<\/em>, let alone the confusion and perplexity it will produce in the mind and heart. Thus, the safest and most cautious path to adopt would be to follow one of the four great\u00a0Imaams\u00a0<\/em>of\u00a0fiqh<\/em>\u00a0whose lessons and teachings have been thoroughly scrutinised and researched. In fact, it would not be incorrect to declare that in order for a Muslim to be able to practise\u00a0Deen<\/em>\u00a0entirely it would be\u00a0waajib<\/em>\u00a0for him to align himself to one of the four\u00a0mazaahib<\/em>.<\/p>\n

May Allah bless each one of us with the true understanding of\u00a0Deen<\/em>\u00a0and the ability to follow in the footsteps of our pious predecessors.<\/p>\n

 <\/p>\n

What is wrong if one Refers to the Qur\u2019an and Hadith Directly?<\/h2>\n

If one who is not a mujtahid refers to the Qur\u2019an and Hadith directly in order to extract\u00a0<\/span>shar\u2019ee<\/em>laws and find solutions to his problems, he will land himself in clear disaster and encounter many difficulties. It is akin to an ignorant layman trying to find a solution to legal or medical issues by directly referring to the sources. He is bound to misunderstand many fundamental issues and bring great disaster upon himself. Let us examine some of the problems he will encounter:<\/span><\/p>\n

 <\/p>\n

The First Problem<\/h3>\n

The first problem is that some people will begin to consider themselves as\u00a0<\/span>mujtahids<\/em>. They will refer to translations of the Qur\u2019aan and the books of\u00a0<\/span>Hadith<\/em>\u00a0(such as the translations of Saheeh Bukhaari, Saheeh Muslim, etc,).\u00a0 Subsequently, they will arrive at their own incorrect conclusions. This is undoubtedly detrimental not only to their own\u00a0<\/span>Deen,<\/em>\u00a0but also equally destructive to the\u00a0<\/span>Deen<\/em>\u00a0of the general public. Nabi\u00a0<\/span>(Sallallahu Alayhi Wasallam)<\/em>\u00a0foretold the coming of such crucial times where people will confine the truth to their own logic and they will shun all emulation of the pious predecessors. Hence, he is reported to have said that from amongst the signs of\u00a0<\/span>Qiyaamah<\/em>:<\/span><\/p>\n

\u0625\u0630\u0627 \u0631\u0623\u064a\u062a \u0634\u062d\u0627 \u0645\u0637\u0627\u0639\u0627 \u0648\u0647\u0648\u0649 \u0645\u062a\u0628\u0639\u0627 \u0648\u062f\u0646\u064a\u0627 \u0645\u0624\u062b\u0631\u0629 \u0648\u0625\u0639\u062c\u0627\u0628 \u0643\u0644 \u0630\u064a \u0631\u0623\u064a \u0628\u0631\u0623\u064a\u0647<\/p>\n

You will witness people fulfilling their greed, following their base desires, giving preference to dunya over deen and being satisfied with their own reasoning and understanding. (Mishkaat Pg. 437)<\/em><\/p>\n

\u0648\u0627\u0639\u062c\u0627\u0628 \u0627\u0644\u0645\u0631\u0621 \u0628\u0646\u0641\u0633\u0647 \u0648\u0647\u064a \u0623\u0634\u062f\u0647\u0646<\/p>\n

A person will be satisfied and pleased with his independent reasoning and understanding. (Mishkaat Pg. 434)<\/em><\/p>\n

Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0has also mentioned that from amongst the signs of\u00a0Qiyaamah<\/em>is:<\/p>\n

\u0648\u0644\u0639\u0646 \u0622\u062e\u0631 \u0647\u0630\u0647 \u0627\u0644\u0623\u0645\u0629 \u0623\u0648\u0644\u0647\u0627<\/p>\n

The latter of this ummat will curse the former. (Mishkaat Pg. 470)<\/em><\/p>\n

Consider the following two incidents which reveal the outcome of the one who is not a\u00a0mujtahid<\/em>but, refers directly to the Qur\u2019an and\u00a0Hadith<\/em>. The following two incidents are narrated by Allamah Kowthari\u00a0(Rahimahullah)<\/em>. He says:<\/p>\n

\u201cA person was accustomed to performing\u00a0Salaat-ul-Witr<\/em>\u00a0after making\u00a0istinja<\/em>\u00a0(cleaning himself after urinating). When asked about it, he quoted the\u00a0Hadith<\/em>:<\/p>\n

\u0645\u0646 \u0627\u0633\u062a\u062c\u0645\u0631 \u0641\u0644\u064a\u0648\u062a\u0631<\/p>\n

He who uses mud pebbles for istinja should \u201cperform witr\u201d<\/em>\u00a0(Mishkaat Pg. 42)<\/em><\/p>\n

Since the same verb \u0641\u0644\u064a\u0648\u062a\u0631 which is used for Salaat-ul-Witr is also used for \u2018doing something in an odd number\u2019, the person misunderstood this\u00a0Hadith<\/em>\u00a0to be referring to witr Salaah. The correct meaning of this\u00a0Hadith<\/em>\u00a0is that, he who uses mud pebbles for\u00a0istinja<\/em>, should use an odd number.<\/p>\n

Another person declared that it was forbidden to water one\u2019s neighbour\u2019s garden. He substantiated it by quoting the following\u00a0Hadith<\/em>:<\/p>\n

\u0644\u0627 \u064a\u062d\u0644 \u0644\u0627\u0645\u0631\u0626 \u064a\u0624\u0645\u0646 \u0628\u0627\u0644\u0644\u0647 \u0648\u0627\u0644\u064a\u0648\u0645 \u0627\u0644\u0622\u062e\u0631 \u0623\u0646 \u064a\u0633\u0642\u064a \u0645\u0627\u0621\u0647 \u0632\u0631\u0639 \u063a\u064a\u0631\u0647<\/p>\n

It is not permitted for one who believes in Allah and the last day to irrigate someone else\u2019s crop with his own water. (Mishkaat Pg. 290)<\/em><\/p>\n

The\u00a0Hadith<\/em>\u00a0actually implies that, if someone acquired a pregnant slave woman (when slavery was still in practise), then he is prohibited from copulating with her until she gives birth.<\/p>\n

 <\/p>\n

The Second Problem that will Arise by Referring Directly to the Qur\u2019an and Hadith<\/h2>\n

The second problem is that some people, after independently viewing the laws of the Qur\u2019an and Hadith (with their limited analogy), will begin to deduce underlying factors\u00a0(\u2018ilal)<\/em>\u00a0upon which rulings are based. Thereafter, they will abrogate many laws of\u00a0Deen<\/em>\u00a0on the basis that the underlying cause that they deduced no more exists.<\/p>\n

For instance, consider the law of performing\u00a0wudhu<\/em>\u00a0before every\u00a0Salaah<\/em>. In this time and age, a group of modernists hold the view that there is no need to perform wudhu before every\u00a0Salaah<\/em>, since our limbs are mostly covered and do not get dirty. They contend that the law of\u00a0wudhu<\/em>\u00a0was most relevant to the Sahaabah\u00a0(Radiyallahu Anhum)<\/em>. Many of the Sahaabah\u00a0(Radiyallahu Anhum)<\/em>\u00a0were shepherds or worked on the fields and in other outdoor occupations. As a result, their bodies became soiled in dust and dirt. Therefore, they were required to make wudhu for every\u00a0Salaah<\/em>. Hence, this group of modernists subjected the law of wudhu to their flawed analogy.<\/p>\n

A similar example is that of the law of appointing witnesses at the time of\u00a0nikaah<\/em>. Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0has declared:<\/p>\n

\u0644\u0627 \u0646\u0643\u0627\u062d \u0625\u0644\u0627 \u0628\u0634\u0647\u0648\u062f<\/p>\n

There is no nikaah without witnesses. (Bayhaqi 7\/111)<\/em><\/p>\n

Based on this and other\u00a0Ahaadith<\/em>, the scholars have unanimously stated that the\u00a0nikaah<\/em>\u00a0must be witnessed by at least two people, otherwise it will not be valid.<\/p>\n

Yet, some modernists opine that\u00a0nikaah\u00a0<\/em>is valid regardless of whether witnesses are present or not. They comment upon the aforementioned\u00a0Hadith<\/em>\u00a0that witnesses were only deemed necessary in the\u00a0Hadith<\/em>\u00a0in order to alleviate any misunderstanding or denial if they cropped up later on during the\u00a0nikaah<\/em>. However, they claim that nowadays the\u00a0nikaah<\/em>\u00a0is properly recorded and signed by both parties. Therefore, witnesses are not necessary. Thus, on the basis of their flawed deduction of the reason for having witnesses in a\u00a0nikaah<\/em>, they cast aside this fundamental\u00a0shar\u2019ee\u00a0<\/em>requirement.<\/p>\n

Combining two Salaahs in one\u2019s Home town without a valid Reason<\/h3>\n

Consider the law of joining Salaahs under normal circumstances (i.e. without any shar\u2019ee excuse and whilst one is residing in his home town). The Sahaabah\u00a0(Radiyallahu Anhum)<\/em>\u00a0as well as the entire ummah for many centuries of Islam were unanimous that it is impermissible for one under normal circumstances to join\u00a0Salaahs<\/em>. The\u00a0Hadith<\/em>\u00a0of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)\u00a0<\/em>recorded in Tirmizi is explicit in this regard:<\/p>\n

\u0639\u0646 \u0627\u0628\u0646 \u0639\u0628\u0627\u0633 \u0639\u0646 \u0627\u0644\u0646\u0628\u064a \u2013 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u2013 \u0642\u0627\u0644 \u0645\u0646 \u062c\u0645\u0639 \u0628\u064a\u0646 \u0627\u0644\u0635\u0644\u0627\u062a\u064a\u0646 \u0645\u0646 \u063a\u064a\u0631 \u0639\u0630\u0631 \u0641\u0642\u062f \u0623\u062a\u0649 \u0628\u0627\u0628\u0627 \u0645\u0646 \u0623\u0628\u0648\u0627\u0628 \u0627\u0644\u0643\u0628\u0627\u0626\u0631<\/p>\n

Ibnu Abbas (Radiyallahu Anhuma) reports that Nabi (Sallallahu Alayhi Wasallam) said: \u201cWhoever combines two Salaahs without a valid reason has indeed committed a major sin.\u201d (Tirmizi 1\/48)<\/em> [19]<\/sup><\/a><\/p>\n

However, we notice that there is another Hadith recorded by Imaam Tirmizi\u00a0(Rahmatullahi Alayh)<\/em>\u00a0under the chapter:\u00a0\u201cChapter regarding the combining of two Salaahs\u201d<\/em>\u00a0which states:<\/p>\n

\u0639\u0646 \u0627\u0628\u0646 \u0639\u0628\u0627\u0633 \u0642\u0627\u0644 : \u062c\u0645\u0639 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0628\u064a\u0646 \u0627\u0644\u0638\u0647\u0631 \u0648\u0627\u0644\u0639\u0635\u0631 \u0648\u0628\u064a\u0646 \u0627\u0644\u0645\u063a\u0631\u0628 \u0648\u0627\u0644\u0639\u0634\u0627\u0621 \u0628\u0627\u0644\u0645\u062f\u064a\u0646\u0629 \u0645\u0646 \u063a\u064a\u0631 \u062e\u0648\u0641 \u0648\u0644\u0627 \u0645\u0637\u0631 \u0642\u0627\u0644 \u0641\u0642\u064a\u0644 \u0644\u0627\u0628\u0646 \u0639\u0628\u0627\u0633 \u0645\u0627 \u0623\u0631\u0627\u062f \u0628\u0630\u0644\u0643 \u00a0\u0642\u0627\u0644 \u0623\u0631\u0627\u062f \u0623\u0646 \u0644\u0627 \u064a\u062d\u0631\u062c \u0623\u0645\u062a\u0647<\/p>\n

Ibnu Abbas (Radiyallahu Anhuma) stated: \u201cNabi (Sallallahu Alayhi Wasallam) combined the Zuhr Salaah with the Asr Salaah and the Maghrib Salaah with the Esha Salaah in Madinah Munawwarah without any excuse neither the excuse of fear nor rain.\u201d Ibnu Abbas (Radiyallahu Anhuma) was then questioned : \u201cWhy did Nabi (Sallallahu Alayhi Wasallam) do that?\u201d He replied: \u201cHe did this so as not to inconvenience his ummah.\u201d (Tirmizi 1\/47)<\/em><\/p>\n

Imaam Tirmizi\u00a0(Rahmatullahi Alayh)<\/em>\u00a0commentating upon this\u00a0Hadith<\/em>\u00a0declares: \u201cThis\u00a0Hadith\u00a0<\/em>(the apparent meaning of this\u00a0Hadith\u00a0<\/em>i.e.\u00a0performing two\u00a0Salaahs<\/em>\u00a0in one time whilst residing in one\u2019s home town) is not practised by anybody [20]<\/sup><\/a>.\u201d Hence, we understand that the entire\u00a0ummah\u00a0<\/em>has agreed upon the fact that it is impermissible for one to practise upon the apparent meaning of this\u00a0Hadith<\/em>. Yet we find in this present age and time, a group of people who practise upon this abrogated\u00a0Hadith<\/em>. So if someone wishes to follow whatever he comes across in the\u00a0Hadith<\/em>\u00a0without examining its true position in\u00a0Deen<\/em>, he will certainly end up following abrogated\u00a0Ahaadith<\/em>. Such a person will consider himself as having done a great service to\u00a0Deen<\/em>. He will regard himself to be a reviver of a \u2018dead Sunnah\u2019 which nobody practised upon. However, the sad reality is that such a person has strayed from the straight path by following what the entire\u00a0ummah<\/em>, from the time of the Sahaabah\u00a0(Radiyallahu Anhum)<\/em>, has regarded as abrogated. He has rejected the path followed unanimously by the entire\u00a0ummah<\/em>.<\/p>\n

Allah Ta\u2019ala declares in the Holy Qur\u2019an:<\/p>\n

\u0648\u064e\u0645\u064e\u0646 \u064a\u064f\u0634\u064e\u0627\u0642\u0650\u0642\u0650 \u0627\u0644\u0631\u064e\u0651\u0633\u064f\u0648\u0644\u064e \u0645\u0650\u0646 \u0628\u064e\u0639\u0652\u062f\u0650 \u0645\u064e\u0627 \u062a\u064e\u0628\u064e\u064a\u064e\u0651\u0646\u064e \u0644\u064e\u0647\u064f \u0627\u0644\u0652\u0647\u064f\u062f\u064e\u0649 \u0648\u064e\u064a\u064e\u062a\u064e\u0651\u0628\u0650\u0639\u0652 \u063a\u064e\u064a\u0652\u0631\u064e \u0633\u064e\u0628\u0650\u064a\u0644\u0650 \u0627\u0644\u0652\u0645\u064f\u0624\u0652\u0645\u0650\u0646\u0650\u064a\u0646\u064e \u0646\u064f\u0648\u064e\u0644\u0650\u0651\u0647\u0650 \u0645\u064e\u0627 \u062a\u064e\u0648\u064e\u0644\u064e\u0651\u0649 \u0648\u064e\u0646\u064f\u0635\u0652\u0644\u0650\u0647\u0650 \u062c\u064e\u0647\u064e\u0646\u064e\u0651\u0645\u064e \u0648\u064e\u0633\u064e\u0627\u0621\u064e\u062a\u0652 \u0645\u064e\u0635\u0650\u064a\u0631\u064b\u0627<\/p>\n

Whoever opposes the Rasul (Sallallahu Alayhi Wasallam) after the guidance was manifest to him and he follows a path other than that of the believers then We shall leave him in the path he has chosen and We will enter him into Jahannum. What an evil abode! (Surah Nisa 4:115)<\/em><\/p>\n

At this juncture, it is extremely important that we understand that a discontinued practice no longer remains a\u00a0<\/span>Sunnah<\/em>\u00a0or part of\u00a0<\/span>Deen<\/em>. Especially in the case where one is aware of the fact that the common practice of the Sahaabah\u00a0<\/span>(Radiyallahu Anhum)<\/em>\u00a0as well as the entire\u00a0<\/span>ummah<\/em>\u00a0opposes it. What then gives one the authority to practise upon it? Furthermore, the\u00a0<\/span>Hadith\u00a0<\/em>of Rasulullah\u00a0<\/span>(Sallallahu Alayhi Wasallam)<\/em>\u00a0sufficiently elucidates this point.<\/span><\/p>\n

\u0645\u0646 \u0634\u0630 \u0634\u0630 \u0641\u064a \u0627\u0644\u0646\u0627\u0631<\/p>\n

Whoever adopts an independent path will also be alone in Jahannum. (Haakim 1\/115)<\/em><\/p>\n

The Fourth Problem that will Arise by Referring Directly to the Qur\u2019an and Hadith<\/h2>\n

The fourth problem is that if the masses are allowed to follow at random whatever they believe to be correct or whoever they feel is on the correct opinion, it will eventually result in many people following their own whims and desires. Most people when faced with a problematic situation opt to follow the opinion of those\u00a0Muftis<\/em>\u00a0and\u00a0Aalims<\/em>\u00a0through whom their benefits and interests will be secured. In that predicament most people are totally unconcerned about studying the proofs and weighing the arguments. Rather, their main concern is how they can save their image in society or secure their commercial gain. For the sake of convenience they are prepared to hop over to any\u00a0mazhab<\/em>\u00a0in order to achieve this objective. One should honestly ponder and contemplate over this crucial situation. Is such a person following\u00a0Deen<\/em>\u00a0or following his\u00a0nafs<\/em>? Will such a person\u2019s actions be in conformity to the verse of the Qur\u2019an: \u0648\u064e\u0644\u064e\u0627 \u062a\u064e\u062a\u064e\u0651\u0628\u0650\u0639\u0650 \u0627\u0644\u0652\u0647\u064e\u0648\u064e\u06cc\u00a0(Do not follow your desires.)<\/em>\u00a0[26:38] or is his action opposing this law of the Qur\u2019an? There are many glaring examples found in today\u2019s times which highlight this problem. Hereunder a few examples are cited:<\/p>\n

A person is caught for exceeding the speed limit. He is given a R2000 fine by the police. He decides to look around to see whether any\u00a0Aalim\u00a0<\/em>permits the paying of speeding fines with interest money. He is informed that a certain\u00a0Aalim\u00a0<\/em>allows the paying of speeding fines with interest money. So this person feels quite satisfied that he has found some sought of justification for his actions (through the\u00a0fatwa<\/em>\u00a0of that specific\u00a0Aalim<\/em>). But at the same time he is told that you are presently eating prawns. According to the\u00a0fatwa<\/em>\u00a0of that very\u00a0Aalim<\/em>, prawns has been declared\u00a0Makrooh-e-Tahrimi<\/em>. Hence you should also adhere to the ruling of that\u00a0Aalim\u00a0<\/em>in relation to the issue of prawns.<\/p>\n

He responds, \u201cThere isn\u2019t only one\u00a0Aalim\u00a0<\/em>in the whole world. Don\u2019t you know that so and so\u00a0Aalim\u00a0<\/em>(in whose opinion it is impermissible to pay speeding fines with interest money) declared prawns as totally permissible? So I follow that\u00a0Aalim\u00a0<\/em>in that issue.\u201d One should consider this situation and honestly answer the following question: Will the one adopting such an approach in these matters as well as all other\u00a0Deeni\u00a0<\/em>issues be regarded as a sincere and steadfast Believer, or will he be considered a \u201cFatwa Shopper\u201d and one following his whims and desires? Hence, we conclude from this situation that the one who opts to remain unrestricted, by following what he feels appropriate and correct eventually opposes two verses of the Holy Qur\u2019an:<\/p>\n

\u0625\u0650\u0646\u064e\u0651\u0627 \u0623\u064e\u0646\u0632\u064e\u0644\u0652\u0646\u064e\u0627 \u0625\u0650\u0644\u064e\u064a\u0652\u0643\u064e \u0627\u0644\u0652\u0643\u0650\u062a\u064e\u0627\u0628\u064e \u0628\u0650\u0627\u0644\u0652\u062d\u064e\u0642\u0650\u0651 \u0641\u064e\u0627\u0639\u0652\u0628\u064f\u062f\u0650 \u0627\u0644\u0644\u064e\u0651\u0647\u064e \u0645\u064f\u062e\u0652\u0644\u0650\u0635\u064b\u0627 \u0644\u064e\u0651\u0647\u064f \u0627\u0644\u062f\u0650\u0651\u064a\u0646\u064e<\/p>\n

Worship Allah Ta`ala with sincerity. [39:2]<\/em><\/p>\n

\u0648\u064e\u0644\u064e\u0627 \u062a\u064e\u062a\u064e\u0651\u0628\u0650\u0639\u0650 \u0627\u0644\u0652\u0647\u064e\u0648\u064e\u0649 \u0641\u064e\u064a\u064f\u0636\u0650\u0644\u064e\u0651\u0643\u064e \u0639\u064e\u0646 \u0633\u064e\u0628\u0650\u064a\u0644\u0650 \u0627\u0644\u0644\u064e\u0651\u0647\u0650<\/p>\n

Do not follow your desires. [26:38]<\/em><\/p>\n

Allamah Ibnul Aabidin\u00a0(Rahmatullahi Alayh)<\/em>\u00a0narrated an incident that transpired in the time of Shaikh Abu Bakr Al-Jowzajani\u00a0(Rahmatullahi Alayh)<\/em>. A\u00a0Hanafi Aalim<\/em>\u00a0proposed to marry the daughter of a person who was from the\u00a0Ahlul-Hadeeth<\/em>. The father refused to accept the proposal unless he agrees to abandon his present\u00a0mazhab<\/em>\u00a0and begin practising \u2018Qiraat khalfal-Imaam<\/em>\u2019 (reading qiraat whilst following an\u00a0Imaam<\/em>\u00a0in\u00a0Salaah<\/em>) and \u2018Raf\u2019ul-Yadain<\/em>\u2019 (i.e. lift his hands before and after\u00a0ruku<\/em>) etc. The\u00a0Aalim<\/em>\u00a0submitted to those conditions and the\u00a0nikaah<\/em>\u00a0took place. When Shaikh Abu Bakr was asked regarding this situation he lowered his head and remarked: \u201cI have a fear that the\u00a0Imaan<\/em>\u00a0of this man may leave him at the time of his death, due to the fact that he abandoned a practice which he regarded\u00a0Sunnah<\/em>, and substituted it with a contradictory deed without any\u00a0Shar\u2019ee<\/em>\u00a0reason, but for the sake of securing a woman in\u00a0nikaah<\/em>.\u201d\u00a0 [21]<\/sup><\/a><\/p>\n

Moulana Ashraf Ali Thanwi\u00a0(Rahmatullahi Alayh)<\/em>\u00a0narrates a similar incident. He says: \u201cThere is a village near our area, wherein a man married a certain woman. Later it was learnt that both of them were breastfed by the same woman (thus being foster brother and sister). A person came to enquire from me what was to be done about the matter. I explained to him that this marriage is not correct, and that they should be separated. He remarked: \u2018This is going to be a source of immense disgrace. Please find a way for its permissibility?\u2019 I said to him: \u2018Firstly! There is no disgrace in separation. Rather, in living together, there will be immense disgrace, because people will say that you have united a brother and sister (in marriage). Secondly, even if there is disgrace, then let it be. When this is the command of the\u00a0Shari`ah<\/em>, then there is no question of disgrace.\u2019 The man began to say: \u2018But he drank the milk in infancy and then immediately vomited it out.\u2019 So I told him: \u2018Whether he vomited it out or not, the law does not change.\u2019<\/p>\n

\u2018After receiving a clear answer from me, they proceeded to Delhi. There they found a man who claims to practise on\u00a0Hadith<\/em>\u00a0only, (without following a\u00a0mazhab<\/em>). It is not my object right now to discuss him. Hence, to achieve their aim, they went to this person to see if their object could be fulfilled. That person issued a verdict that if he has consumed less than five sips, she does not become impermissible for him (to marry).<\/p>\n

They immediately wrote out a questionnaire stating that a man drank two sips of milk from a woman during infancy. Does she become his foster mother? The answer was written (by that person) with the\u00a0Hadith<\/em>: \u0644\u0627 \u062a\u062d\u0631\u0645 \u0627\u0644\u0645\u0635\u0629 \u0648\u0644\u0627 \u0627\u0644\u0645\u0635\u062a\u0627\u0646 \u00a0(One or two sips do not create prohibition.), whereas this\u00a0Hadith<\/em>\u00a0had been abrogated through the verse of the Holy Qur\u2019an:<\/p>\n

\u062d\u064f\u0631\u0650\u0651\u0645\u064e\u062a\u0652 \u0639\u064e\u0644\u064e\u064a\u0652\u0643\u064f\u0645\u0652 \u0623\u064f\u0645\u064e\u0651\u0647\u064e\u0627\u062a\u064f\u0643\u064f\u0645\u0652 \u0648\u064e\u0628\u064e\u0646\u064e\u0627\u062a\u064f\u0643\u064f\u0645\u0652 \u0648\u064e\u0623\u064e\u062e\u064e\u0648\u064e\u0627\u062a\u064f\u0643\u064f\u0645\u0652 \u0648\u064e\u0639\u064e\u0645\u064e\u0651\u0627\u062a\u064f\u0643\u064f\u0645\u0652 \u0648\u064e\u062e\u064e\u0627\u0644\u064e\u0627\u062a\u064f\u0643\u064f\u0645\u0652 \u0648\u064e\u0628\u064e\u0646\u064e\u0627\u062a\u064f \u0627\u0644\u0652\u0623\u064e\u062e\u0650 \u0648\u064e\u0628\u064e\u0646\u064e\u0627\u062a\u064f \u0627\u0644\u0652\u0623\u064f\u062e\u0652\u062a\u0650 \u0648\u064e\u0623\u064f\u0645\u064e\u0651\u0647\u064e\u0627\u062a\u064f\u0643\u064f\u0645\u064f \u0627\u0644\u0644\u064e\u0651\u0627\u062a\u0650\u064a \u0623\u064e\u0631\u0652\u0636\u064e\u0639\u0652\u0646\u064e\u0643\u064f\u0645\u0652 \u0648\u064e\u0623\u064e\u062e\u064e\u0648\u064e\u0627\u062a\u064f\u0643\u064f\u0645 \u0645\u0650\u0651\u0646\u064e \u0627\u0644\u0631\u064e\u0651\u0636\u064e\u0627\u0639\u064e\u0629\u0650<\/p>\n

(Forbidden upon you are your mothers, daughters, sisters, paternal aunts, maternal aunts, nieces [brother\u2019s daughters and sister\u2019s daughters], your foster mothers, and foster sisters.) [4:24]<\/em><\/p>\n

The man became very happy and proceeded to the husband and wife and handed the\u00a0Fatwa<\/em>\u00a0over to them saying: \u2018This after all is also an\u00a0Aalim\u2019s<\/em>\u00a0fatwa. If we practise on it, what harm will there be?\u2019\u201d<\/p>\n

Today, this is the kind of self-interest that is found in people. [22]<\/sup><\/a><\/p>\n

 <\/p>\n

The Fifth Problem that will Arise by Referring Directly to the Qur\u2019an and Hadith<\/h2>\n

The fifth problem is that at times due to not confining oneself to one\u00a0<\/span>mazhab<\/em>, a person will commit the serious crime of contradicting the consensus of the Sahaabah\u00a0<\/span>(Radiyallahu Anhum)<\/em>and the entire\u00a0<\/span>Ummah<\/em>\u00a0of Rasulullah\u00a0<\/span>(Sallallahu Alayhi Wasallam)<\/em>. The Qur\u2019anic injunctions, as well as the\u00a0<\/span>Ahaadith<\/em>\u00a0are explicit with regards to the severity of such an act. Allah Ta\u2019ala declares:<\/span><\/p>\n

\u00a0\u0648\u064e\u0645\u064e\u0646\u00a0\u064a\u064f\u0634\u064e\u0627\u0642\u0650\u0642\u0650\u00a0\u0627\u0644\u0631\u064e\u0651\u0633\u064f\u0648\u0644\u064e \u0645\u0650\u0646 \u0628\u064e\u0639\u0652\u062f\u0650 \u0645\u064e\u0627 \u062a\u064e\u0628\u064e\u064a\u064e\u0651\u0646\u064e \u0644\u064e\u0647\u064f \u0627\u0644\u0652\u0647\u064f\u062f\u064e\u0649 \u0648\u064e\u064a\u064e\u062a\u064e\u0651\u0628\u0650\u0639\u0652 \u063a\u064e\u064a\u0652\u0631\u064e \u0633\u064e\u0628\u0650\u064a\u0644\u0650\u00a0\u0627\u0644\u0652\u0645\u064f\u0624\u0652\u0645\u0650\u0646\u0650\u064a\u0646\u064e\u00a0\u0646\u064f\u0648\u064e\u0644\u0650\u0651\u0647\u0650 \u0645\u064e\u0627 \u062a\u064e\u0648\u064e\u0644\u064e\u0651\u0649 \u0648\u064e\u0646\u064f\u0635\u0652\u0644\u0650\u0647\u0650 \u062c\u064e\u0647\u064e\u0646\u064e\u0651\u0645\u064e \u0648\u064e\u0633\u064e\u0627\u0621\u064e\u062a\u0652 \u0645\u064e\u0635\u0650\u064a\u0631\u064b\u0627<\/p>\n

Whoever opposes the Rasul\u00a0<\/em>(Sallallahu Alayhi Wasallam)<\/em>\u00a0after the guidance was manifest to him and he follows a path other than that of the believers then We shall leave him in the path he has chosen and We will enter him into Jahannum. What an evil abode!<\/em>\u00a0<\/span>(<\/em>S<\/em>u<\/em>rah<\/em>\u00a0Nisa\u00a0<\/em>4:115<\/em>)<\/em><\/p>\n

In one hadeeth, Nabi\u00a0<\/span>(Sallallahu Alayhi Wasallam)<\/em>\u00a0has stated:<\/span>\u200b<\/span><\/p>\n

\u0645\u0646 \u0634\u0630 \u0634\u0630 \u0641\u064a \u0627\u0644\u0646\u0627\u0631<\/p>\n

Whoever adopts an independent path will also be alone in Jahannum. (Mustadrak Hakim 1\/115)<\/em><\/p>\n

In yet another hadeeth, Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0has said:<\/p>\n

\u0644\u0627 \u064a\u062c\u0645\u0639 \u0627\u0644\u0644\u0647 \u0623\u0645\u062a\u064a \u0639\u0644\u0649 \u0636\u0644\u0627\u0644\u0629<\/p>\n

Allah Ta`ala will not cause my Ummah to not converge on misguidance.\u00a0<\/em>(Mustadrak Hakim 1\/115)<\/em><\/p>\n

An example to illustrate the above mentioned aspect is the question of three\u00a0Talaaqs<\/em>\u00a0issued all at once. Recently several incidents of this nature occurred, where a person issued his wife with three\u00a0talaaqs<\/em>\u00a0in one sitting. Upon realising his error he wished to make up. However, the\u00a0Ulama<\/em>\u2018\u00a0<\/em>explained to him that his\u00a0nikaah<\/em>\u00a0with his wife has terminated. Hence, until the\u00a0Shar\u2019ee<\/em>\u00a0condition of\u00a0Halaalah<\/em>\u00a0does not happen, it is completely prohibited for him to continue living with the woman. The man was also informed that if they continued to live with each other, they would be living a life of\u00a0zina<\/em>. This person went around (in an earnest endeavour to save himself from the disgrace and embarrassment of society) asking whether any\u00a0mazhab<\/em>\u00a0offers a solution to the present situation. He was repeatedly informed that there is consensus amongst all the four\u00a0mazhabs<\/em>\u00a0as well as the entire\u00a0ummah<\/em>\u00a0from the time of the Sahaabah\u00a0(Radiyallahu Anhum)<\/em>\u00a0upon this issue. This consensus continued for seven centuries till the time of Ibnu Taimiyyah, who was responsible for breaking the consensus. This person, desperate to save his integrity and extricate himself from the embarrassment, said: \u201cI will accept this verdict and go by it.\u201d<\/p>\n

Hence, the one who opts to follow an isolated view which was initiated many centuries after the era of the Sahaabah\u00a0(Radiyallahu Anhum)<\/em>\u00a0(e.g. the question of three\u00a0talaaqs<\/em>\u00a0being considered as one\u00a0talaaq<\/em>\u00a0or that\u00a0taraaweeh<\/em>\u00a0is only eight\u00a0rakaats<\/em>\u00a0and not twenty\u00a0rakaats<\/em>) is implying by way of inference that the entire\u00a0ummah<\/em>\u00a0including the illustrious Sahaabah of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0were unaware of the true\u00a0Deen<\/em>, or that they were in misguidance \u2013 Allah Forbid. Furthermore, one will be opposing the injunction of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)\u00a0<\/em>wherein he said:<\/p>\n

(\u0627\u0642\u062a\u062f\u0648\u0627 \u0628\u0627\u0644\u0644\u0630\u064a\u0646 \u0645\u0646 \u0628\u0639\u062f\u064a \u0623\u0628\u064a \u0628\u0643\u0631 \u0648\u0639\u0645\u0631 (\u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0645\u0627<\/p>\n

Follow the two who will come after me; Abu Bakr and Umar<\/em>\u00a0(Radiyallahu Anhuma).\u00a0<\/em>(<\/em>Tirmizi<\/em>2\/207<\/em>)<\/em><\/p>\n

NB:<\/strong>\u00a0The\u00a0mas\u2019ala<\/em>\u00a0of three\u00a0talaaqs<\/em>\u00a0being regarded as three is substantiated by the Qur\u2019an,\u00a0Hadith<\/em>,\u00a0A<\/em>a<\/em>thaar\u00a0<\/em>of Sahaba and\u00a0Ijmaa\u2019<\/em>.<\/p>\n

 <\/p>\n

The Sixth Problem that will Arise by Referring Directly to the Qur\u2019an and Hadith<\/h2>\n

The sixth problem is that a person who does not strictly adhere to one\u00a0mazhab<\/em>\u00a0and instead randomly chooses the verdict of those\u00a0Imaams<\/em>\u00a0whom he deems correct, at times opposes all\u00a0mazhabs<\/em>. Hence, his\u00a0ibaadat<\/em>\u00a0is rendered null and void according to all the\u00a0Imaams<\/em>.<\/p>\n

Consider the situation where a person wishes to follow the\u00a0mazhab<\/em>\u00a0of Imaam Ahmed\u00a0(Rahmatullahi Alayh)<\/em>\u00a0in regard to the\u00a0mas\u2019ala<\/em>\u00a0of\u00a0raf\u2019ul yadain<\/em>\u00a0during salaah (raising the hands at the time when going into\u00a0ruku\u2019<\/em>\u00a0as well as coming up from\u00a0ruku\u2019<\/em>) and he decides to follow the\u00a0mazhab<\/em>\u00a0of Imaam Maalik\u00a0(Rahmatullahi Alayh)\u00a0<\/em>regarding the\u00a0mas\u2019ala<\/em>\u00a0of\u00a0irsaal<\/em>\u00a0(not tying the hands in the standing posture, instead leaving it loose on the sides when reciting\u00a0Surah<\/em>\u00a0Fatiha<\/em>and a\u00a0Surah<\/em>). Thereafter in the\u00a0mas\u2019ala<\/em>\u00a0of\u00a0Qiraat khalfal Imaam<\/em>\u00a0he opts to follow the\u00a0mazhab<\/em>\u00a0of Imaam Abu Hanifa\u00a0(Rahmatullahi Alayh)<\/em>\u00a0i.e. those behind the Imaam are not allowed to recite anything, neither\u00a0Surah Faatiha\u00a0<\/em>nor a\u00a0Surah<\/em>, and in the\u00a0mas\u2019ala<\/em>\u00a0of\u00a0Qunoot\u00a0<\/em>of\u00a0Fajar<\/em>\u00a0he chooses to follow\u00a0Imaam Shafi\u2019ee<\/em>\u00a0(Rahmatullahi Alayh)<\/em>\u00a0i.e. it is necessary that\u00a0Qunoot<\/em>\u00a0be read after coming up from\u00a0ruku\u2019<\/em>\u00a0in the second\u00a0rakaat\u00a0<\/em>of\u00a0Fajar<\/em>. This person thereafter comes to know that according to the\u00a0Salafees<\/em>\u00a0(though not according to the four\u00a0Imaams<\/em>\u00a0of\u00a0Fiqh<\/em>) wudhu is valid by merely making masah over nylon or cotton socks and he then performs Salaah with such a wudhu. What will we say regarding the\u00a0Salaah<\/em>\u00a0of such a person. According to no\u00a0mazhab<\/em>\u00a0neither the\u00a0Salafees\u00a0<\/em>nor the four\u00a0mazhabs<\/em>\u00a0will the\u00a0Salaah<\/em>\u00a0of such a person be valid. His\u00a0Salaah<\/em>\u00a0will be invalid according to the four\u00a0Imaams<\/em>\u00a0on account of his\u00a0wudhu<\/em>\u00a0being invalid, and his\u00a0Salaah<\/em>\u00a0will be invalid according to the\u00a0Salafees<\/em>\u00a0on account of him not reciting\u00a0Surah Fatiha<\/em>\u00a0behind the\u00a0Imaam\u00a0<\/em>which is necessary according to them.<\/p>\n

Moulana Ashraf Ali Thanwi\u00a0(Rahmatullahi Alayh)<\/em>\u00a0writes: \u201c\u2026 When the condition prevalent amongst most people is that they follow that which appeals to their personal reasoning then if they are not going to be restricted to any\u00a0mazhab,<\/em>\u00a0their actions will definitely be based on self-interest. The outcome will then be like the person who bled after having performed\u00a0wudhu<\/em>. According to the Hanafi\u00a0mazhab<\/em>, his\u00a0w<\/em>udhu<\/em>\u00a0is nullified, and according to the Shafi`ee\u00a0mazhab<\/em>, his\u00a0wudhu<\/em>\u00a0remains intact. Therefore, he decides to follow the\u00a0mazhab<\/em>\u00a0of Imaam Shafi`ee\u00a0(Rahmatullahi Alayh)\u00a0<\/em>in this mas\u2019ala. Thereafter he touches his wife, and since touching one\u2019s wife nullifies one\u2019s\u00a0wudhu<\/em>\u00a0according to the Shafi`ee\u00a0mazhab<\/em>\u00a0contrary to the view of the Hanafi\u00a0mazhab,<\/em>\u00a0he opts to follow the\u00a0mazhab<\/em>\u00a0of Imaam Abu Hanifah\u00a0(Rahmatullahi Alayh)\u00a0<\/em>in this\u00a0mas\u2019ala<\/em>. The result of this is that none of the\u00a0mazhabs\u00a0<\/em>regard his\u00a0wudhu<\/em>\u00a0as valid, neither Imaam Abu Hanifah\u00a0(Rahmatullahi Alayh)<\/em>\u00a0nor Imaam Shafi`ee\u00a0(Rahmatullahi Alayh)<\/em>. If he performs Salaah, his Salaah will be invalid according to both\u00a0mazhabs (according to Imaam Abu Hanifah<\/em>(Rahmatullahi Alayh)<\/em>\u00a0due to blood flowing from his body and according to Imaam Shafi`ee\u00a0<\/em>(Rahmatullahi Alayh)<\/em>\u00a0due to him touching his wife)<\/em>. Hence, the one who adopts an attitude of following his desires in all matters of\u00a0Deen<\/em>\u00a0remains a worshipper of his\u00a0nafs<\/em>\u00a0(personal interests) and there will be no\u00a0Deen<\/em>\u00a0left in his life. Thus such a concoction and mixture of the various\u00a0mazaahib<\/em>\u00a0is impermissible according to all the\u00a0Imaams<\/em>.<\/p>\n

The difference between us and the\u00a0Sah<\/em>a<\/em>aba<\/em>, is that the primary concern of the\u00a0Sah<\/em>a<\/em>aba\u00a0<\/em>was the fear of Allah Ta\u2019ala and commitment to\u00a0Deen<\/em>. Conversely, our greater concern revolves around securing our personal interests and image in society. Hence, we are prepared to compromise our\u00a0Deeni\u00a0<\/em>values in order to secure our personal interests. Thus we understand that there was no real need for the\u00a0Sah<\/em>a<\/em>aba\u00a0<\/em>to confine themselves to following one\u00a0mazhab\u00a0<\/em>or one\u00a0Imaam\u00a0<\/em>(considering the fact that the era they lived in was an era replete with many\u00a0Mujtahideen<\/em>.)<\/p>\n

Furthermore, through taqleed our\u00a0Deen\u00a0<\/em>is completely systemized and codified (i.e. the four\u00a0Imaams\u00a0<\/em>have extracted principles from the Qur\u2019an and\u00a0H<\/em>adith\u00a0<\/em>by which they deduced laws and injunctions, thereby enabling us to understand each\u00a0m<\/em>as\u2019ala\u00a0<\/em>of\u00a0Deen\u00a0<\/em>in its correct perspective.). If we abandon\u00a0taqleed\u00a0<\/em>and follow what we deem correct, we will be de-systemizing and de-codifying our\u00a0Deen<\/em>. If our endeavour is to follow the most correct ruling of the four\u00a0Imaams<\/em>, then due to us not being capable of such a great task, we will be putting ourselves through unnecessary difficulty. If our objective is ease (by looking for concessions), then we will be enslaved to our nafs. Therefore, for the consistent balance of\u00a0S<\/em>hari<\/em>\u2018<\/em>ah\u00a0<\/em>to remain, together with security against the\u00a0nafs\u00a0<\/em>(self interest),\u00a0taqleed\u00a0<\/em>is essential. (Ashraful Jawaab<\/em>\u00a0149-150)<\/p>\n

 <\/p>\n

The Seventh Problem that will Arise by Referring Directly to the Qur\u2019an and Hadith<\/h2>\n

The seventh problem is that some people will reject\u00a0<\/span>ijtihaad<\/em>\u00a0totally. They will feel that there is no need for making\u00a0<\/span>ijtihaad<\/em>. Instead, if any problematic situation arises, one should refer directly to the Qur\u2019an and\u00a0<\/span>Hadith<\/em>\u00a0in finding a solution, since Allah Ta\u2019ala commands in the Qur\u2019an:<\/span><\/p>\n

\u0641\u064e\u0625\u0650\u0646 \u062a\u064e\u0646\u064e\u0627\u0632\u064e\u0639\u0652\u062a\u064f\u0645\u0652 \u0641\u0650\u064a \u0634\u064e\u064a\u0652\u0621\u064d \u0641\u064e\u0631\u064f\u062f\u064f\u0651\u0648\u0647\u064f \u0625\u0650\u0644\u064e\u0649 \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0648\u064e\u0627\u0644\u0631\u064e\u0651\u0633\u064f\u0648\u0644\u0650 \u0625\u0650\u0646 \u0643\u064f\u0646\u062a\u064f\u0645\u0652 \u062a\u064f\u0624\u0652\u0645\u0650\u0646\u064f\u0648\u0646\u064e \u0628\u0650\u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0648\u064e\u0627\u0644\u0652\u064a\u064e\u0648\u0652\u0645\u0650 \u0627\u0644\u0652\u0622\u062e\u0650\u0631\u0650<\/p>\n

(If you dispute in any matter then refer it to Allah and the Rasul (Sallallahu Alayhi Wasallam) if you truly believe in Allah and the last day.) (Surah Nisa 4:59)<\/em><\/p>\n

Thus they wrongly deduce from this\u00a0A<\/em>ayah\u00a0<\/em>that there is no need for\u00a0ijtihaad<\/em>. The outcome of those adopting this attitude is that they will be faced with one of three situations:<\/p>\n

    \n
  1. They will completely ignore all those aspects of\u00a0Deen<\/em>\u00a0which are not explicitly mentioned in the Qur\u2019an and\u00a0Sunnah\u00a0<\/em>but, have nevertheless been derived from these sources by the\u00a0Mujtahideen<\/em>\u00a0through\u00a0ijtihaad<\/em>.<\/li>\n
  2. They will not find\u00a0Shar\u2019ee<\/em>\u00a0solutions to many contemporary issues and thus fall into suspicions and doubts regarding the truth of Islam. They will begin to feel that Islam is not a complete way of life since\u00a0Shari\u2019ah\u00a0<\/em>has not provided solutions to many issues.<\/li>\n
  3. They will consider themselves to be free to do as they wish in all matters that have not been explicitly mentioned in the Qur\u2019an and\u00a0Sunnah<\/em>. The end result of this is that they will follow their desires, thus causing them to veer astray. Allah Ta\u2019ala says:<\/li>\n<\/ol>\n

    \u0623\u064e\u0641\u064e\u062d\u064e\u0633\u0650\u0628\u0652\u062a\u064f\u0645\u0652 \u0623\u064e\u0646\u064e\u0651\u0645\u064e\u0627 \u062e\u064e\u0644\u064e\u0642\u0652\u0646\u064e\u0627\u0643\u064f\u0645\u0652 \u0639\u064e\u0628\u064e\u062b\u064b\u0627 \u0648\u064e\u0623\u064e\u0646\u064e\u0651\u0643\u064f\u0645\u0652 \u0625\u0650\u0644\u064e\u064a\u0652\u0646\u064e\u0627 \u0644\u064e\u0627 \u062a\u064f\u0631\u0652\u062c\u064e\u0639\u064f\u0648\u0646\u064e<\/p>\n

    (Do you think that We have created you in vain and that you will not be returned back to Us.)\u00a0<\/em>(S<\/em>u<\/em>rah\u00a0<\/em>Mu\u2019minoon<\/em>\u00a023:115)<\/em><\/p>\n

    For example, if we consider the\u00a0<\/span>masa\u2019la<\/em>h<\/em>\u00a0of shaving the hair, there is mention in the\u00a0<\/span>Ahaadith<\/em>regarding the impermissibility of shaving the beard, however there is no explicit mention in the Qur\u2019an as well as the\u00a0<\/span>Aha<\/em>a<\/em>dith\u00a0<\/em>of Rasulullah\u00a0<\/span>(Sallahllahu Alayhi Wasallam)<\/em>\u00a0regarding the\u00a0<\/span>masa\u2019la<\/em>h\u00a0<\/em>of shaving the hair on the cheek (i.e. above the beard) or the hair on the chest or on the calves. Similarly, there is mention in the\u00a0<\/span>Ahaadith\u00a0<\/em>regarding the\u00a0<\/span>masa\u2019la<\/em>h\u00a0<\/em>where a fly falls into milk, however there is no explicit mention in the Qur\u2019an as well as the\u00a0<\/span>Aha<\/em>a<\/em>dith\u00a0<\/em>of Rasulullah\u00a0<\/span>(Sallahllahu Alayhi Wasallam)<\/em>\u00a0regarding the\u00a0<\/span>masa\u2019la<\/em>h\u00a0<\/em>where a mosquito, flea, bee or wasp falls into milk. These\u00a0<\/span>masaa<\/em>\u2018<\/em>il\u00a0<\/em>have been derived through the\u00a0<\/span>ijtihaad\u00a0<\/em>of the\u00a0<\/span>mujtahideen<\/em>. Hence, what will be the viewpoint of such individuals (who reject\u00a0<\/span>ijtihaad<\/em>) regarding these types of\u00a0<\/span>masaa\u2019il?<\/em><\/p>\n

     <\/p>\n

    A Debate between Mufti Mahmood Hasan Gangohi Saheb\u00a0(Rahmatullahi Alayh)<\/em>\u00a0\u2013 former Mufti of Darul Uloom Deoband \u2013 and a\u00a0Ghair Muqallid<\/em>\u00a0at the\u00a0Maqaam-e-Ebrahim<\/em><\/h3>\n

    Mufti Mahmood Saheb related that once, a\u00a0ghair muqallid<\/em>\u00a0met him at the Maqaam-e-Ebrahim and said:<\/p>\n

    Ghair Muqallid:<\/strong>\u00a0I have heard that you issue\u00a0fatwas<\/em>. My advice to you is that you should never issue a\u00a0fatwa<\/em>\u00a0contrary to the Qur\u2019an and\u00a0Had<\/em>i<\/em>th<\/em>.<\/p>\n

    Mufti Sahib:<\/strong>\u00a0If your advice is general then I am grateful and\u00a0Jazaakallah<\/em>\u00a0(may Allah reward you.). However, if you have come across any of my\u00a0fatwas<\/em>\u00a0that contradict the Qur\u2019an or\u00a0H<\/em>ad<\/em>i<\/em>th\u00a0<\/em>then kindly inform me so that I may look into it. If I have erred then I shall retract.<\/p>\n

    Ghair Muqallid:<\/strong>\u00a0I have not come across any such\u00a0fatwa<\/em>. Nevertheless, I have just heard that you issue\u00a0fatwas<\/em>. Therefore, I decided to advise you in this regard.<\/p>\n

    Mufti Sahib:<\/strong>\u00a0Well, listen attentively to what I have to say. When a query comes before me, I refer to the Qur\u2019an\u00a0Shareef<\/em>. If I find the answer recorded in the Qur\u2019an then I do not turn to anything else. For example, the question regarding three\u00a0talaaqs\u00a0<\/em>(in one sitting) came before me. When I referred to the Qur\u2019aan Shareef I found the\u00a0A<\/em>aya<\/em>h<\/em>:<\/p>\n

    \u0627\u0644\u0637\u064e\u0651\u0644\u064e\u0627\u0642\u064f \u0645\u064e\u0631\u064e\u0651\u062a\u064e\u0627\u0646\u0650<\/p>\n

    Two divorces can be issued (Surah Baqarah 2:229)<\/em><\/p>\n

    After a few lines Allah Ta\u2019ala then says:<\/p>\n

    \u0641\u064e\u0625\u0650\u0646 \u0637\u064e\u0644\u064e\u0651\u0642\u064e\u0647\u064e\u0627 \u0641\u064e\u0644\u064e\u0627 \u062a\u064e\u062d\u0650\u0644\u064f\u0651 \u0644\u064e\u0647\u064f \u0645\u0650\u0646 \u0628\u064e\u0639\u0652\u062f\u064f \u062d\u064e\u062a\u064e\u0651\u0649 \u062a\u064e\u0646\u0643\u0650\u062d\u064e \u0632\u064e\u0648\u0652\u062c\u064b\u0627 \u063a\u064e\u064a\u0652\u0631\u064e\u0647\u064f<\/p>\n

    Then if he divorces her (the third divorce) she will not be halaal for him until she marries another husband. (Surah Baqarah 2:230)<\/em><\/p>\n

    We understand from here that if three\u00a0talaaqs<\/em>\u00a0are issued, all three will be valid irrespective of whether they are issued in one sitting or separate sittings. The Qur\u2019an\u00a0Shareef\u00a0<\/em>does not present any further detail in this issue. Hence, such a woman no longer remains halaal and lawful for her husband unless she undergoes the process of\u00a0halaalah<\/em>. Thus, in the\u00a0mas<\/em>\u2018<\/em>ala<\/em>h<\/em>\u00a0<\/em>of three\u00a0talaaqs<\/em>\u00a0I issued the verdict in conformity to the Qur\u2019an that the wife is totally unlawful for the husband.<\/p>\n

    If after searching through the Qur\u2019an\u00a0Shareef<\/em>\u00a0I do not find a solution to my problem I refer to the\u00a0H<\/em>ad<\/em>i<\/em>th<\/em>. If I find the answer in the\u00a0Had<\/em>i<\/em>th<\/em>, then I do not refer to anything else. For example, the question regarding\u00a0Qiraat Khalfal Imaam<\/em>\u00a0(should the\u00a0m<\/em>uqtadi\u00a0<\/em>recite\u00a0Surah Faatiha\u00a0<\/em>behind the\u00a0Imaam\u00a0<\/em>in\u00a0Salaah<\/em>) was posed to me. When I searched the Qur\u2019an\u00a0Shareef\u00a0<\/em>I could not find any answer. Therefore, I then referred to the\u00a0Had<\/em>i<\/em>th<\/em>. I came across a narration in Saheeh Muslim where Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0stated:\u00a0\u0625\u0630\u0627 \u0642\u0631\u0623 \u0641\u0623\u0646\u0635\u062a\u0648\u0627\u00a0<\/span><\/span>(When the\u00a0I<\/em>maam\u00a0<\/em>is engaged inqiraat<\/em>\u00a0then the\u00a0m<\/em>uqtadi\u00a0<\/em>should remain silent.). This\u00a0H<\/em>ad<\/em>i<\/em>th\u00a0<\/em>is an authentic narration\u00a0(Saheeh)<\/em>, clear in its purport\u00a0(Sareeh)<\/em>\u00a0and it has not been abrogated\u00a0(Ghair Mansookh)<\/em>. We clearly understand from this\u00a0Hadith\u00a0<\/em>that it is impermissible for the\u00a0m<\/em>uqtadi\u00a0<\/em>to engage in any recitation whilst the\u00a0I<\/em>maam\u00a0<\/em>is reciting. Thus, I issued the\u00a0fatwa\u00a0<\/em>in conformity to the\u00a0Had<\/em>i<\/em>th<\/em>. Furthermore, if I do not find any solution in the\u00a0H<\/em>ad<\/em>i<\/em>th\u00a0<\/em>then I adopt the view\u00a0(<\/em>i<\/em>jtihaad)<\/em>\u00a0of Imaam Abu Hanifah\u00a0(Rahmatullahi Alayh)<\/em><\/span>.<\/p>\n

    Ghair Muqallid:<\/strong>\u00a0It is impossible that you will not find a solution in the\u00a0H<\/em>ad<\/em>i<\/em>th<\/em>. If you cannot find the answer in your books, then search in the books of others.<\/p>\n

    Mufti Sahib:<\/strong>\u00a0Who do you refer to when you say others? Must I search in the books of the\u00a0Yahood\u00a0<\/em>and\u00a0Nasaara<\/em>?<\/p>\n

    Ghair Muqallid:<\/strong>\u00a0No. Search in Bukhaari, Tirmizi, etc.<\/p>\n

    Mufti Sahib:<\/strong>\u00a0Why do you refer to them as the books of others? Aren\u2019t they our books as well? We study and teach their\u00a0kitaabs<\/em>\u00a0all the time. You claim that everything is found in the\u00a0Had<\/em>i<\/em>th\u00a0<\/em>whereas the\u00a0Hadith<\/em>\u00a0itself disproves what you are saying. It appears in the\u00a0Hadith<\/em>\u00a0that when Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0dispatched Hadhrat Mu\u2019aaz\u00a0(Radiyallahu Anhu)<\/em>\u00a0to Yemen, he asked him, \u201cWhat procedure will you adopt when passing decisions in the affairs of the Muslims?\u201d Mu\u2019aaz\u00a0(Radiyallahu Anhu)<\/em>\u00a0replied: \u201cI will decide in accordance to the Qur\u2019an.\u201d Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0then asked him: \u201cIf a law is not found in the Qur\u2019an then what will you do?\u201d He replied, \u201cI will refer to the\u00a0Ahaadith\u00a0<\/em>of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>.\u201d Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0then questioned him: \u201cIf the ruling is not found in the\u00a0Ahaadith<\/em>, then what will you do?\u201d He replied: \u201cI will employ my ability of reasoning\u00a0(ijtihaad)<\/em>\u00a0in reaching a conclusion.\u201d Upon hearing this, Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0said: \u201cAll praise be to Allah who inspired the messenger of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0Mu\u2019aaz\u00a0(Radiyallahu Anhu)<\/em>\u00a0with the correct guidance.\u201d\u00a0(Tirmizi \u2013 Kitaabul Ahkaam \u2013 1\/247)<\/em><\/p>\n

    Ghair Muqallid:\u00a0<\/strong>Ask me any question and I promise you that I shall furnish the answer from the\u00a0Hadith<\/em>.<\/p>\n

    Mufti Sahib:<\/strong>\u00a0If you will be able to present to me a\u00a0Hadith<\/em>\u00a0that is an authentic narration(Saheeh)<\/em>, clear in its purport\u00a0(Sareeh)<\/em>\u00a0and it has not been abrogated\u00a0(Ghair Mansookh)<\/em>\u00a0for every\u00a0mas\u2019alah<\/em>\u00a0that I ask, then I shall seek forgiveness for being a Hanafi and I shall abandon the\u00a0taqleed<\/em>\u00a0of Imaam Abu Hanifa\u00a0\u0631\u062d\u0645\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647<\/span><\/span><\/span>. Well, then do you have any\u00a0Hadith<\/em>\u00a0stating clearly regarding the permissibility or impermissibility of removing the hair on the cheek (above the beard). Similarly, can you present before me any\u00a0Hadith<\/em>\u00a0regarding the hair on the chest and calves?<\/p>\n

    Since there is no clear\u00a0Hadith<\/em>\u00a0found, he became extremely embarrassed and asked,<\/p>\n

    Ghair Muqallid:<\/strong>\u00a0Do wish to test me?<\/p>\n

    Mufti Sahib:<\/strong>\u00a0Yes. I am testing you. Do you think that I will so easily abandon following the Hanafi\u00a0mazhab<\/em>? I will have to thoroughly examine you before abandoning Imaam Abu Hanifa and adopting your way.<\/p>\n

    He became enraged at this and began walking away. I then said to him, \u201cExcuse me, but you had just promised me earlier that you will present a\u00a0Hadith<\/em>\u00a0for every\u00a0mas\u2019alah<\/em>\u00a0that I ask you. So fulfil your promise. Don\u2019t break your promise. This is a sign of a\u00a0munaafiq<\/em>\u00a0(hypocrite). It is reported in the\u00a0Hadith<\/em>\u00a0regarding the signs of a\u00a0munaafiq<\/em>:\u00a0\u0625\u0630\u0627 \u0648\u0639\u062f \u0623\u062e\u0644\u0641\u00a0<\/span><\/span>(when he makes a promise he breaks it)\u201d<\/p>\n

    The\u00a0Ghair Muqallid<\/em>\u00a0ignored me and left. So I said to him, \u201cAt least make\u00a0musaafahah<\/em>\u00a0with both hands before you depart.\u201d I then extended both my hands and he stretched forth only one hand and made\u00a0musaafahah\u00a0<\/em>(as is the way of the\u00a0Ghair Muqallideen<\/em>).<\/p>\n

     <\/p>\n

    The Eighth Problem that will Arise by Referring Directly to the Qur\u2019an and Hadith<\/h2>\n

    The eighth problem is that the one who does not subscribe to any of the four\u00a0mazhabs<\/em>\u00a0and instead refers directly to the Qur\u2019an and\u00a0Hadith<\/em>\u00a0will after a period of time inevitably fall into confusion and doubt. The reason for this is that the one who is unqualified in\u00a0Deen<\/em>\u00a0will at times come across situations where the purport of the\u00a0Ahaadith<\/em>\u00a0seem to contradict each other.<\/p>\n

    Consider the Hadith of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)\u00a0<\/em>reported in Bukhari which explains that Rasulullah\u00a0(Sallallahu Alayhi Wasallam)\u00a0<\/em>raised his hands when going into\u00a0ruku\u2019<\/em>\u00a0as well as when coming up from\u00a0ruku\u2019<\/em>.<\/p>\n

    \u0643\u0627\u0646 \u064a\u0631\u0641\u0639 \u064a\u062f\u064a\u0647 \u062d\u0630\u0648 \u0645\u0646\u0643\u0628\u064a\u0647 \u0625\u0630\u0627 \u0627\u0641\u062a\u062a\u062d \u0627\u0644\u0635\u0644\u0627\u0629 \u0648\u0625\u0630\u0627 \u0643\u0628\u0631 \u0644\u0644\u0631\u0643\u0648\u0639 \u0648\u0625\u0630\u0627 \u0631\u0641\u0639 \u0631\u0623\u0633\u0647 \u0645\u0646 \u0627\u0644\u0631\u0643\u0648\u0639<\/p>\n

    Nabi (Sallallahu Alayhi Wasallam) would raise his hands up to his shoulders when commencing Salaah, when saying the takbeer for ruku\u2019 and when rising from ruku\u2019. (Bukhari 1\/102)<\/em><\/p>\n

    Opposed to this is the report of\u00a0<\/span>Nasaai Shareef<\/em>\u00a0which states that Nabi\u00a0<\/span>(Sallallahu Alayhi Wasallam)<\/em>\u00a0only raised his hands at the time of\u00a0<\/span>takbeer-e-tahreemah<\/em>\u00a0(i.e. at the commencement of the\u00a0<\/span>Salaah<\/em>) and he did not raise his hands at any other time during the\u00a0<\/span>Salaah<\/em>.<\/span><\/p>\n

    \u0641\u0644\u0645 \u064a\u0631\u0641\u0639 \u064a\u062f\u064a\u0647 \u0625\u0644\u0627 \u0645\u0631\u0629 \u0648\u0627\u062d\u062f\u0629<\/p>\n

    He only raised his hands once. (Nasaai 1\/126)<\/em><\/p>\n

    Similarly the\u00a0Hadith<\/em>\u00a0of Tirmizi and Abu Dawood Shareef proves that Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0also raised his hands after rising up from\u00a0sajdah<\/em>.<\/p>\n

    \u0648\u0625\u0630\u0627 \u0631\u0641\u0639 \u0631\u0623\u0633\u0647 \u0645\u0646 \u0627\u0644\u0633\u062c\u0648\u062f \u0623\u064a\u0636\u0627 \u0631\u0641\u0639 \u064a\u062f\u064a\u0647 \u062d\u062a\u0649 \u0641\u0631\u063a \u0645\u0646 \u0635\u0644\u0627\u062a\u0647<\/p>\n

    He raised his hands when getting up from sajdah. (Abu Dawood 1\/105 \u2013 Tirmizi 1\/67)<\/em><\/p>\n

    One will be surprised to find that all these\u00a0Ahaadith\u00a0<\/em>are authentic.<\/p>\n

    Another example is those narrations which explain that\u00a0Aameen<\/em>\u00a0should be said softly after\u00a0Surah Faatiha<\/em>:<\/p>\n

    \u0643\u0627\u0646 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0625\u0630\u0627 \u0642\u0631\u0623 \u0648\u0644\u0627 \u0627\u0644\u0636\u0627\u0644\u064a\u0646 \u0642\u0627\u0644 \u0622\u0645\u064a\u0646 \u0648\u062e\u0641\u0636 \u0628\u0647\u0627 \u0635\u0648\u062a\u0647<\/p>\n

    Rasulullallah (Sallallahu Alayhi Wasallam) would say Aameen after reading\u00a0<\/em>\u0648\u0644\u0627 \u0627\u0644\u0636\u0627\u0644\u064a\u0646\u00a0<\/span>and he would lower his voice. (Tirmizi 1\/58)<\/em><\/p>\n

    Other\u00a0Ahaadeeth\u00a0<\/em>explain that the\u00a0Aameen<\/em>\u00a0be said aloud.<\/p>\n

    \u0643\u0627\u0646 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0625\u0630\u0627 \u0642\u0631\u0623 \u0648\u0644\u0627 \u0627\u0644\u0636\u0627\u0644\u064a\u0646 \u0642\u0627\u0644 \u0622\u0645\u064a\u0646 \u0648\u0631\u0641\u0639 \u0628\u0647\u0627 \u0635\u0648\u062a\u0647<\/p>\n

    Rasulullallah (Sallallahu Alayhi Wasallam) would say Aameen and he would raise his voice. (Abu Dawood 1\/135)<\/em><\/p>\n

    Simirlaly, some\u00a0Ahaadith<\/em>\u00a0explain that it is necessary under all circumstances to recite\u00a0Surah Faatiha\u00a0<\/em>in\u00a0Salaah.\u00a0<\/em>Otherwise, the\u00a0Salaah<\/em>\u00a0will be invalid.<\/p>\n

    \u0644\u0627 \u0635\u0644\u0627\u0629 \u0644\u0645\u0646 \u0644\u0645 \u064a\u0642\u0631\u0623 \u0628\u0641\u0627\u062a\u062d\u0629 \u0627\u0644\u0643\u062a\u0627\u0628<\/p>\n

    There is no Salaah for he who does not recite Surah Faatiha. (Tirmizi 1\/70)<\/em><\/p>\n

    However, other\u00a0Ahaadith<\/em>\u00a0explain that it is necessary for the one behind the\u00a0Imaam<\/em>\u00a0to remain silent. He is not allowed to recite anything in an audible and inaudible\u00a0Salaah<\/em>.<\/p>\n

    \u0625\u0630\u0627 \u0642\u0631\u0623 \u0641\u0623\u0646\u0635\u062a\u0648\u0627<\/p>\n

    When the Imaam recites then remain silent. (Muslim 1\/74)<\/em><\/p>\n

    \u0645\u0646 \u0643\u0627\u0646 \u0644\u0647 \u0625\u0645\u0627\u0645 \u0641\u0642\u0631\u0627\u0621\u0629 \u0627\u0644\u0625\u0645\u0627\u0645 \u0644\u0647 \u0642\u0631\u0627\u0621\u0629<\/p>\n

    Who has an Imaam, the recitation of his Imaam will be sufficient for him. (Hence there is no need for him to recite anything behind the Imaam.) (Ibne Majah 61 \u2013 Daaraqutni 1\/323)<\/em><\/p>\n

    \u0642\u0627\u0644 \u0645\u062d\u0645\u062f : \u0623\u062e\u0628\u0631\u0646\u0627 \u0625\u0633\u0631\u0627\u0626\u064a\u0644 \u062d\u062f\u062b\u0646\u064a \u0645\u0648\u0633\u0649 \u0628\u0646 \u0623\u0628\u064a \u0639\u0627\u0626\u0634\u0629 \u0639\u0646 \u0639\u0628\u062f \u0627\u0644\u0644\u0647 \u0628\u0646 \u0634\u062f\u0627\u062f \u0628\u0646 \u0627\u0644\u0647\u0627\u062f \u0642\u0627\u0644 : \u0623\u0645 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 \u0641\u064a \u0627\u0644\u0639\u0635\u0631 \u0642\u0627\u0644 : \u0641\u0642\u0631\u0623 \u0631\u062c\u0644 \u062e\u0644\u0641\u0647 \u0641\u063a\u0645\u0632\u0647 \u0627\u0644\u0630\u064a \u064a\u0644\u064a\u0647 \u0641\u0644\u0645\u0627 \u0623\u0646 \u0635\u0644\u0649 \u0642\u0627\u0644 : \u0644\u0645 \u063a\u0645\u0632\u062a\u0646\u064a \u061f \u0642\u0627\u0644 : \u0643\u0627\u0646 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 \u0642\u062f\u0627\u0645\u0643 \u0641\u0643\u0631\u0647\u062a \u0623\u0646 \u062a\u0642\u0631\u0623 \u062e\u0644\u0641\u0647 \u0641\u0633\u0645\u0639\u0647 \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 \u0642\u0627\u0644: \u0645\u0646 \u0643\u0627\u0646 \u0644\u0647 \u0625\u0645\u0627\u0645 \u0641\u0625\u0646 \u0642\u0631\u0627\u0621\u062a\u0647 \u0644\u0647 \u0642\u0631\u0627\u0621\u0629<\/p>\n

    Abdullah bin Shaddaad reports that Nabi (Sallallahu Alayhi Wasallam) lead the Asr Salaah. During the Salaah someone recited some Qiraat whilst following. Hence, a musallee besides him nudged him. After the Salaah, he asked the person, \u201cWhy did you nudge me?\u201d He replied, \u201cNabi (Sallallahu Alayhi Wasallam) was standing in front of you and dislikes that you recite any qiraat whilst following him.\u201d Nabi (Sallallahu Alayhi Wasallam) heard this and said: \u201cWhoever follows an Imaam, his qiraat will suffice for him.\u201d (Muwatta Imaam Muhammed Pg. 101)<\/em><\/p>\n

    It is also noteworthy that all these above mentioned\u00a0Ahaadith\u00a0<\/em>have been authentically reported by the\u00a0Muhadditheen<\/em>. Hence, on what basis will one who is not a\u00a0mujtahid<\/em>\u00a0give preference to one\u00a0Hadith\u00a0<\/em>over the other, more so when it cannot be chronologically proven in many cases which of the laws are the former and which are the latter? What will be the basis of the judgement of such a person who is not acquainted with the various sciences of\u00a0Shari\u2019ah<\/em>, viz. Qur\u2019aan,\u00a0Hadith<\/em>,\u00a0Fiqh<\/em>, the practices of the\u00a0Sahaabah<\/em>,\u00a0ijmaa\u2019<\/em>, etc., and he also does not have a set of rules governing his authenticating or disauthenticating the\u00a0Ahaadith<\/em>, nor does he understand the factors which credit or discredit the narrator or the reasons for preferring one to the other? It is obvious that he will eventually choose one narration either on the basis of personal interests or what his heart is inclined towards or what he sees people doing in a certain Arab country. This is definitely no grounds in\u00a0Shari\u2019ah\u00a0<\/em>for giving preference.<\/p>\n

    An interesting dialogue with a Ghair Muqallid regarding the Muqtadee reciting behind the Imaam in Salaah<\/h2>\n

    Hadhrat Mufti Mahmood Gangohi\u00a0<\/span>(Rahmatullahi Alaih)<\/em>\u00a0was conducting a Bukhari Shareef lesson in Kanpur when a person entered and posed a question which was totally unrelated to the lesson.\u00a0Nevertheless the following discussion ensued between Hadhrat Mufti Saheb and the Ghair Muqallid:<\/span><\/p>\n

    Ghair Muqallid:<\/strong>\u00a0What is your personal opinion regarding the\u00a0mas\u2019ala<\/em>\u00a0of\u00a0Qiraat Khalfal Imaam\u00a0<\/em>(the\u00a0muqtadee<\/em>\u00a0reciting behind the Imaam in\u00a0Salaah<\/em>)?<\/p>\n

    Hadhrat<\/strong>\u00a0Mufti Saheb:<\/strong>\u00a0I will answer once you inform me which\u00a0mazhab<\/em>\u00a0you subscribe to.<\/p>\n

    Ghair Muqallid:<\/strong>\u00a0I am an\u00a0Ahle-Hadith<\/em>.<\/p>\n

    Hadhrat<\/strong>\u00a0Mufti Saheb:<\/strong>\u00a0Now you may present your question.<\/p>\n

    Ghair Muqallid:<\/strong>\u00a0What is your personal opinion regarding the\u00a0mas\u2019ala<\/em>\u00a0of\u00a0Qiraat Khalfal Imaam\u00a0<\/em>(the\u00a0muqtadee<\/em>\u00a0reciting behind the\u00a0Imaam<\/em>\u00a0in\u00a0Salaah<\/em>)?<\/p>\n

    Hadhrat<\/strong>\u00a0Mufti Saheb:<\/strong>\u00a0Your question is quite disturbing.<\/p>\n

    Ghair Muqallid:<\/strong>\u00a0It is strange that a mere question could disturb someone.<\/p>\n

    Hadhrat<\/strong>\u00a0Mufti Saheb:<\/strong>\u00a0Certainly! It is for this reason the Qur\u2019an has forbade us from posing certain questions. Does the Qur\u2019an not command us:<\/p>\n

    \u064a\u064e\u0627 \u0623\u064e\u064a\u064f\u0651\u0647\u064e\u0627 \u0627\u0644\u064e\u0651\u0630\u0650\u064a\u0646\u064e \u0622\u0645\u064e\u0646\u064f\u0648\u0627 \u0644\u064e\u0627 \u062a\u064e\u0633\u0652\u0623\u064e\u0644\u064f\u0648\u0627 \u0639\u064e\u0646\u0652 \u0623\u064e\u0634\u0652\u064a\u064e\u0627\u0621\u064e \u0625\u0650\u0646 \u062a\u064f\u0628\u0652\u062f\u064e \u0644\u064e\u0643\u064f\u0645\u0652 \u062a\u064e\u0633\u064f\u0624\u0652\u0643\u064f\u0645\u0652<\/p>\n

    \u201cO You who believe! Do not pose such questions which, if explained to you, will cause you pain.\u201d<\/em><\/p>\n

    Ghair Muqallid:<\/strong>\u00a0And may I ask in which way did my question disturb you?<\/p>\n

    Hadhrat Mufti Saheb:<\/strong>\u00a0I am disturbed on account of the fact that you are enquiring about my personal opinion in this issue. Are you going to go by whatever I say? You ought to be asking what the\u00a0Hadith<\/em>\u00a0has to say regarding this\u00a0mas\u2019ala<\/em>.\u201d<\/p>\n

    Ghair Muqallid:<\/strong>\u00a0Yes! That is exactly what I meant.<\/p>\n

    Hadhrat Mufti Saheb:<\/strong>\u00a0Al-Hamdulillah<\/em>! Your inner condition reveals that you consider whatever I am going to tell you to be in accordance to that which appears in the\u00a0Hadith<\/em>\u00a0(for this reason you have inquired from me regarding my personal opinion). Now that you have understood this, listen attentively! It is not compulsory for the\u00a0muqtadi\u00a0<\/em>to recite behind the\u00a0Imaam<\/em>\u00a0in\u00a0Salaah<\/em>.<\/p>\n

    Ghair Muqallid:<\/strong>\u00a0Will you present to me your proof for saying it is not compulsory for the\u00a0muqtadi<\/em>\u00a0to recite behind the\u00a0Imaam?<\/em><\/p>\n

    Hadhrat<\/strong>\u00a0Mufti Saheb:<\/strong>\u00a0Once again you have disturbed me through your question.<\/p>\n

    Ghair Muqalllid:<\/strong>\u00a0How is that?<\/p>\n

    Hadhrat Mufti Saheb:<\/strong>\u00a0You claim to be an\u00a0Ahle-Hadith<\/em>\u00a0(a follower of the\u00a0Hadith<\/em>) whereas in this situation you have abandoned the teachings of the\u00a0Hadith<\/em>. The\u00a0Hadith<\/em>\u00a0instructs the claimant to furnish proof not the defendant. Since you are claiming that it is compulsory for the\u00a0muqtadi\u00a0<\/em>to recite behind the\u00a0Imaam<\/em>\u00a0in\u00a0Salaah<\/em>, it is your duty to furnish the proof:<\/p>\n

    \u0627\u0644\u0628\u064a\u0646\u0629 \u0639\u0644\u0649 \u0627\u0644\u0645\u062f\u0639\u064a<\/p>\n

    Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0said: It is the duty of the claimant to produce proof in substantiation of his claim.<\/p>\n

    Hafiz Ibnus Salaah in his \u201cMuqaddamah<\/em>\u201d has categorically stated that this\u00a0Hadith\u00a0<\/em>is a\u00a0mashhoor Hadith<\/em>.<\/p>\n

    I am not the one who claims that it is compulsory for the\u00a0muqtadee\u00a0<\/em>to recite behind the\u00a0Imaam<\/em>. Instead, it is you. Despite that, you still demand proof from me and act contrary to this\u00a0Hadith<\/em>:<\/p>\n

    \u0627\u0644\u0628\u064a\u0646\u0629 \u0639\u0644\u0649 \u0627\u0644\u0645\u062f\u0639\u064a<\/p>\n

    Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0said: It is the duty of the claimant to produce proof in substantiation of his claim.<\/p>\n

    Certainly this is not what is expected from a person who claims to be Ahle-e-Hadith (a follower of the\u00a0Hadith<\/em>).<\/p>\n

    Nevertheless, I will still explain to you (why reciting behind the\u00a0Imaam\u00a0<\/em>is not compulsory). To prove compulsion, one needs an absolutely authentic proof known in\u00a0Shari\u2019ah\u00a0<\/em>as (\u0646\u0635 \u0642\u0637\u0639\u0649).<\/p>\n

    In our case, the proof i.e. the Hadith which establishes reciting behind the Imaam is not an absolutely authentic proof (nass-e-Qati).<\/p>\n

    Ghair Muqalllid:<\/strong>\u00a0Here\u2019s my proof \u2026<\/p>\n

    \u0644\u0627 \u0635\u0644\u0627\u0629 \u0644\u0645\u0646 \u0644\u0645 \u064a\u0642\u0631\u0627 \u0628\u0641\u0627\u062a\u062d\u0629 \u0627\u0644\u0643\u062a\u0627\u0628<\/p>\n

    There is no Salaah for he who did not rea<\/em>d Surah Faatiha.<\/em><\/p>\n

    Hadhrat Mufti Saheb:<\/strong>\u00a0Inform me, in which\u00a0juz\u00a0<\/em>of the Qur\u2019an does this appear? In which\u00a0Surah\u00a0<\/em>does this verse appear? Certainly this is no verse of the Qur\u2019an. Instead this is a\u00a0Hadith\u00a0<\/em>which falls under the category of\u00a0khabrul waahid.<\/em>\u00a0Don\u2019t you even know the meaning of an absolutely authentic proof? (\u062f\u0644\u064a\u0644 \u0642\u0637\u0639\u064a)<\/p>\n

    Nevertheless since you have presented this\u00a0Hadith<\/em>, can you please explain how you have concluded from this\u00a0Hadith\u00a0<\/em>that it is compulsory to recite behind he\u00a0Imaam<\/em>?<\/p>\n

    For a long time I have been waiting to ask the\u00a0Ahle-Hadith\u00a0<\/em>how do they conclude from this\u00a0Hadith\u00a0<\/em>that it is compulsory for the\u00a0muqtadi\u00a0<\/em>to recite\u00a0Surah Faatihah<\/em>. Consider the narration of Hadhrat Ubadah bin Saaamit\u00a0(Radiyallahu Anhu)<\/em>:<\/p>\n

    \u201cOnce, after the completion of the Salaah, Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0enquired from the Sahaba\u00a0(Radiyallahu Anhum)\u00a0<\/em>as to who among them were reciting during the\u00a0Salaah<\/em>. Rasullullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0said:<\/p>\n

    \u0644\u0639\u0644\u0643\u0645 \u062a\u0642\u0631\u0624\u0648\u0646 \u062e\u0644\u0641 \u0625\u0645\u0627\u0645\u0643\u0645<\/p>\n

    It seems that you are reciting behind your Imaam<\/em><\/p>\n

    From this\u00a0Hadith<\/em>\u00a0we understand that reciting behind the\u00a0Imaam\u00a0<\/em>was not a command of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>. Similarly, we come to know that reciting behind the\u00a0Imaam\u00a0<\/em>was not a common practice during the era of Rasullullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>.<\/p>\n

    Had this been the common practice of Sahabah or the command of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>, Nabi\u00a0(Sallallahu Alayhi Wasallam)\u00a0<\/em>would have not enquired from them whether they were reciting behind the\u00a0Imaam<\/em>. Furthermore, had this been the instruction of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>, the companions of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)\u00a0<\/em>would have replied:<\/p>\n

    \u201cOh our master\u00a0(Sallallahu Alayhi Wasallam)<\/em>, as per your instruction we are reciting behind the\u00a0Imaam<\/em>.\u201d<\/p>\n

    It is for this very reason, we do not find that the prophet\u00a0(Sallallahu Alayhi Wasallam)\u00a0<\/em>ever questioned the\u00a0Sahabah\u00a0<\/em>whether they recited\u00a0\u2018subhana rabbiyal azeem\u2019<\/em>\u00a0in\u00a0ruku<\/em>,\u00a0\u2018subhana rabbiyal a\u2019ala\u2019<\/em>\u00a0in\u00a0sajda\u00a0<\/em>or\u00a0attihiyaat<\/em>?<\/p>\n

    Why didn\u2019t Nabi\u00a0(Sallallahu Alayhi Wasallam)\u00a0<\/em>ask regarding these aspects? This is due to the fact that this was the general practice of the Sahabah\u00a0(Radiyallahu Anhum)<\/em>\u00a0which everyone was carrying out as per the instruction of Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>.<\/p>\n

    However, in the case of reading behind the\u00a0Imaam<\/em>, the question was posed: \u201cWho from amongst you were reciting behind me in\u00a0Salaah<\/em>?\u201d<\/p>\n

    Some of the Sahabah\u00a0(Radiyallahu Anhum)\u00a0<\/em>then timorously answered: \u201cWe were reciting behind you O Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>! Nabi\u00a0(Sallallahu Alayhi Wasallam)\u00a0<\/em>then said:<\/p>\n

    \u201cDo not recite anything (behind your\u00a0Imaam<\/em>) with the exception of\u00a0Surah Faatiha<\/em>, for there is no\u00a0Salaah\u00a0<\/em>for the one who does not recite\u00a0Surah Faatiha\u00a0<\/em>\u2026 (Bazlul Majhood<\/em>)<\/p>\n

    Ghair Muqalllid:<\/strong>\u00a0\u201c\u2026 You see! This is exactly what I mentioned to you!\u201d<\/p>\n

    Hadhrat Mufti Saheb:<\/strong>\u00a0\u201cCertainly! But, allow me to explain to you the correct meaning of this\u00a0Hadith<\/em>. On one hand Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0prohibits reciting behind the\u00a0Imaam\u00a0<\/em>through the following words: \u0644\u0627 \u062a\u0642\u0631\u0621\u0648\u0627 (do not recite behind the\u00a0Imaam<\/em>!) and on the other hand Rasulullah\u00a0(Sallallahu Alayhi Wasallam)\u00a0<\/em>makes an exclusion by saying \u0625\u0644\u0627 (except for\u2026). (So we have a prohibition together with an exclusion.) Thus the prohibition denotes impermissibility whilst the exclusion denotes permissibility. Definitely we understand that Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>,will not prevent you from doing a certain thing and at the same time allow you to do that very same thing. So could you explain to me which thing is Rasulullah\u00a0(Sallallahu Alayhi Wasallam)\u00a0<\/em>preventing us from and which thing is Rasulullah\u00a0(Sallallahu Alayhi Wasallam)\u00a0<\/em>allowing us to do. If we are being allowed to recite\u00a0Surah Faatiha\u00a0<\/em>(behind theImaam<\/em>), then what are we being prohibited from?<\/p>\n

    Ghair Muqalllid<\/strong>: \u201cEverything besides\u00a0Surah Faathihah\u00a0<\/em>will be left under the prohibition. In actual fact, what I mean is that the\u00a0Hadith\u00a0<\/em>is stopping us from reciting anything (i.e.\u00a0Surah<\/em>) after\u00a0Surah Faatiha\u00a0<\/em>like reading some other verse or like joining another\u00a0Surah\u00a0<\/em>to\u00a0Surah Faatiha<\/em>.<\/p>\n

    Hadhrat<\/strong>\u00a0Mufti Saheb<\/strong>: \u201cVery well. Let us make\u00a0i\u2019itibaar<\/em>\u00a0of this\u00a0Hadith<\/em>. Are you familiar with the terminology of the\u00a0Muhaditheen<\/em>\u00a0when they mention\u00a0i\u2019itibaar<\/em>?<\/p>\n

    Ghair Muqalllid<\/strong>: \u201cCertainly I am familiar with this terminology.\u00a0I\u2019itibaar<\/em>\u00a0means to accept and acknowledge something.\u201d<\/p>\n

    Hadhrat Mufti Saheb:<\/strong>\u00a0NO! This is not what\u00a0i\u2019itibaar\u00a0<\/em>means. According to the\u00a0Muhadditheen,\u00a0<\/em>i\u2019itibaar<\/em>\u00a0means to carry out a comprehensive study in order to gather the various chains of a certain\u00a0Hadith\u00a0<\/em>which are recorded in the books of\u00a0Hadith<\/em>. The purpose for carrying out this study is so that one may be able to keep before him the various texts of the same\u00a0Hadith<\/em>\u00a0and pass a correct judgement. Now, making\u00a0i\u2019itibaar\u00a0<\/em>of this\u00a0Hadith<\/em>, we find different wordings appearing in different\u00a0Ahaadith<\/em>. The following text appears in one\u00a0Hadith<\/em>:<\/p>\n

    \u0644\u0627 \u0635\u0644\u0627\u0629 \u0644\u0645\u0646 \u0644\u0645 \u064a\u0642\u0631\u0623 \u0628\u0641\u0627\u062a\u062d\u0629 \u0627\u0644\u0643\u062a\u0627\u0628 \u0641\u0635\u0627\u0639\u062f\u0627<\/p>\n

    There is no Salaah for the one who does not recite Surah Faatiha and something else (over and above Surah Faatiha)<\/em>.<\/em><\/p>\n

    In another text it appears:<\/p>\n

    \u0641\u0645\u0627 \u0632\u0627\u062f<\/p>\n

    There is no Salaah for the one who does not recite Surah Faati<\/em>ha and something additional<\/em><\/p>\n

    In yet another text it appears:<\/p>\n

    \u0648\u0645\u0627 \u062a\u064a\u0633\u064e\u0651\u0631<\/p>\n

    There is no Salaah for the one who does not recite Surah Faatiha and\u00a0<\/em>whatever else you find easy to recite.<\/em><\/p>\n

    Another text reads:<\/p>\n

    \u0648\u0633\u0648\u0631\u0629 \u0645\u0639\u0647\u0627<\/p>\n

    There is no Salaah for the one who does not\u00a0<\/em>recite Surah Faatiha coupled with another Surah.<\/em><\/p>\n

    Yet another text reads:<\/p>\n

    \u0648\u0622\u064a\u062a\u064a\u0646 \u0645\u0639\u0647\u0627<\/p>\n

    There is no Salaah for the one who does not recite Surah Faatiha and two more verses.<\/em><\/p>\n

    Keeping all these texts before us, we understand that it is permissible for one to recite more than\u00a0Surah Faatiha<\/em>. Now, you explain to me if this is the case, then what exactly are we not supposed to recite behind the\u00a0Imaam<\/em>?<\/p>\n

    If you have any reservations regarding the authenticity of these texts, I will show it to you from the original works.<\/p>\n

    Hadhrat Mufti Saheb<\/strong>\u00a0continued:\u00a0<\/strong>\u201cLet us leave these questions to be answered by the learned scholars. I wish to ask you another\u00a0mas\u2019ala<\/em>. Tell me, if you entered the\u00a0Masjid\u00a0<\/em>whilst the\u00a0Imaam\u00a0<\/em>is in\u00a0ruku\u2019<\/em>, what will you do? Will you join him in\u00a0ruku\u2019<\/em>\u00a0or not?<\/p>\n

    If you don\u2019t join him then you (being an Ahle-Hadith) will be abandoning the\u00a0Hadith\u00a0<\/em>which says: \u2018Join the\u00a0Imaam\u00a0<\/em>in whichever posture you find him in\u2019 (Musannaf Abdur Razzaaq 2\/281)<\/p>\n

    And if you do join him in\u00a0ruku\u2019<\/em>, then what about your\u00a0Surah Faatiha<\/em>?<\/p>\n

    You could recite it in\u00a0ruku\u2019<\/em>, but then you will be contradicting the\u00a0Hadith\u00a0<\/em>which prohibits reciting Qur\u2019an in\u00a0ruku\u2019<\/em>\u00a0(Nasai).<\/p>\n

    You could do as some of the Ahle-Hadith do i.e. despite them joining the\u00a0Imaam\u00a0<\/em>in\u00a0ruku\u2019<\/em>, they repeat the\u00a0rakaat\u00a0<\/em>after the\u00a0Imaam\u00a0<\/em>makes\u00a0salaam<\/em>. If you do accordingly, you will be abandoning the\u00a0Hadith\u00a0<\/em>wherein Rasulullah\u00a0(Sallallahu Alayhi Wasallam)\u00a0<\/em>said: \u201cWho joins the\u00a0Imaam\u00a0<\/em>in\u00a0ruku\u2019<\/em>\u00a0has got the\u00a0rakaat<\/em>. (Bazlul Majhood)<\/p>\n

    Now tell me, how can one call himself an Ahle-Hadith when he has ignored all these\u00a0Ahaadith\u00a0<\/em>of Rasullullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>? In fact (from the\u00a0Ahaadith\u00a0<\/em>mentioned) he has not practised on a single\u00a0Hadith<\/em>.<\/p>\n

    Ghair Muqalllid:<\/strong>\u00a0How do I come out of this problem? I am cornered from all sides.<\/p>\n

    Hadhrat Mufti Saheb:<\/strong>\u00a0\u201cWhat a simpleton you are! After I have cornered you from all sides, you are asking me for a way out.\u201d<\/p>\n

    Ghair Muqalllid:<\/strong>\u00a0\u201cIf you had found the\u00a0Imaam\u00a0<\/em>in\u00a0ruku\u2019<\/em>, what would you do?\u201d<\/p>\n

    Hadhrat<\/strong>\u00a0Mufti Saheb:<\/strong>\u00a0\u201cWhy are you now referring to me? Has your stock of\u00a0Ahaadith\u00a0<\/em>depleated? And if I do tell you, will you go by what I say?\u201d<\/p>\n

    Ghair Muqalllid:<\/strong>\u00a0(Silent)<\/em><\/p>\n

    Hadhrat Mufti Saheb:<\/strong>\u00a0\u201cIf I do tell you, will you promise to adopt\u00a0taqleed\u00a0<\/em>as we do?\u201d<\/p>\n

    Ghair Muqalllid:<\/strong>\u00a0\u201cPlease don\u2019t entangle me with your arguments.\u201d<\/p>\n

    Hadhrat Mufti Saheb:<\/strong>\u00a0\u201cYou have become so entangled, as if there is no way out of it. As for me, I would simply refer the matter to Hadhrat\u00a0Imaam\u00a0<\/em>Abu Hanifa. I would go up to him and say: \u201cHadhrat! I am cornered from all sides, please show me a way out.\u201d<\/p>\n

    Imaam Abu Hanifa would say: \u201cSon! The\u00a0Hadith\u00a0<\/em>is explicit: \u201cIn whichever posture you find the\u00a0Imaam<\/em>, join him.\u201d Son! Follow the\u00a0Hadith\u00a0<\/em>and go directly into\u00a0ruku\u2019<\/em>, for it is impermissible to contradict the\u00a0Hadith<\/em>.\u201d<\/p>\n

    Furthermore, understand O my son! The\u00a0Hadith\u00a0<\/em>has prohibited us from reciting Qur\u2019an during\u00a0ruku\u2019<\/em>. Hence do not recite\u00a0Surah Faatiha\u00a0<\/em>in the state of\u00a0ruku\u2019<\/em>, for indeed it is a grave offence to contradict the\u00a0Hadith<\/em>.<\/p>\n

    And my dear son! The\u00a0Hadith\u00a0<\/em>says: Who joins the\u00a0Imaam\u00a0<\/em>in\u00a0ruku\u2019<\/em>, has got the\u00a0rakaat<\/em>. So regard that\u00a0rakaat\u00a0<\/em>as counted and do not repeat it. Otherwise you will be committing a serious crime by ignoring the\u00a0Hadith<\/em>.<\/p>\n

    I will then enquire: \u201cO Imam Saheb! What about the\u00a0Hadith<\/em>:<\/p>\n

    \u0644\u0627 \u0635\u0644\u0627\u0629 \u0644\u0645\u0646 \u0644\u0645 \u064a\u0642\u0631\u0623 \u0628\u0641\u0627\u062a\u062d\u0629 \u0627\u0644\u0643\u062a\u0627\u0628<\/p>\n

    There is no Salaah for he who does not recite Surah Faatiha.<\/em><\/p>\n

    Imam Abu Hanifa would reply:<\/p>\n

    \u201cSon! This\u00a0Hadith\u00a0<\/em>refers to the one who is not behind an\u00a0Imaam<\/em>, e.g. someone who is performing\u00a0Salaah<\/em>\u00a0alone or this\u00a0Hadith<\/em>\u00a0refers to the\u00a0Imaam\u00a0<\/em>himself.<\/p>\n

    If the\u00a0Imaam\u00a0<\/em>or the one performing\u00a0Salaah<\/em>\u00a0alone does not recite\u00a0Surah Faatiha<\/em>, the\u00a0Salaah\u00a0<\/em>will not be complete.<\/p>\n

    As for the one following the\u00a0Imaam<\/em>, then there are other\u00a0Ahaadith\u00a0<\/em>relating to him. For example the narration which says:<\/p>\n

    \u0625\u0630\u0627 \u0642\u0631\u0623 \u0641\u0623\u0646\u0635\u062a\u0648\u0627<\/p>\n

    When the Imaam recites then remain silent. (Muslim)<\/em><\/p>\n

    \u0645\u0646 \u0643\u0627\u0646 \u0644\u0647 \u0625\u0645\u0627\u0645 \u0641\u0642\u0631\u0627\u0621\u0629 \u0627\u0644\u0625\u0645\u0627\u0645 \u0644\u0647 \u0642\u0631\u0627\u0621\u0629<\/p>\n

    Who has an Imaam, the recitation of his Imaam will be sufficient for him (Hence there is no need for him to recite anything behind the Imaam). (Tabraani, Dara Qutni, Ibne Majah \u2026 See Bazlul Majhood)<\/em><\/p>\n

    \u0627\u0644\u0625\u0645\u0627\u0645 \u0636\u0627\u0645\u0646<\/p>\n

    The Imaam is made responsible for the entire congregation. (Tirmizi)<\/em><\/p>\n

    After all, there must be something which the\u00a0Imaam\u00a0<\/em>has taken responsibility of.<\/p>\n

    Ghair Muqalllid:<\/strong>\u00a0The narrator of that\u00a0Hadith\u00a0<\/em>is a\u00a0kazzaab\u00a0<\/em>(liar).<\/p>\n

    Hadhrat Mufti Saheb:<\/strong><\/p>\n

    \u0625\u0630\u0627 \u0642\u0631\u0623 \u0641\u0623\u0646\u0635\u062a\u0648\u0627<\/p>\n

    When the Imaam recites then remain silent. (Muslim)<\/em><\/p>\n

    This Hadith is a\u00a0Hadith\u00a0<\/em>narrated by Imaam Muslim in Muslim Shareef. How dare you find fault with the narrator?<\/p>\n

    Anyway, who is this narrator? Let me make a note of him. Who knows, he might appear in one of your proofs and I will use it against you.<\/p>\n

    Ghair Muqalllid:<\/strong>\u00a0There\u2019s nothing wrong with this\u00a0Hadith<\/em>. I was referring to the other\u00a0Hadith\u00a0<\/em>which says:<\/p>\n

    \u0645\u0646 \u0643\u0627\u0646 \u0644\u0647 \u0625\u0645\u0627\u0645 \u0641\u0642\u0631\u0627\u0621\u0629 \u0627\u0644\u0625\u0645\u0627\u0645 \u0644\u0647 \u0642\u0631\u0627\u0621\u0629<\/p>\n

    Who has an Imaam, the recitation of his Imaam will be sufficient for him (Hence there is no need for him to recite anything behind the Imaam). (Tabraani, Dara Qutni, Ibne Majah \u2026 See Bazlul Majhood)<\/em><\/p>\n

    In this narration there is a\u00a0kazzaab\u00a0<\/em>(liar).<\/p>\n

    Hadhrat<\/strong>\u00a0Mufti Saheb:<\/strong>\u00a0\u201cAnd who is this\u00a0kazzaab narrator<\/em>?\u201d<\/p>\n

    Ghair Muqalllid:<\/strong>\u00a0\u201cJaabir Ju\u2019fi\u201d<\/p>\n

    Hadhrat Mufti Saheb:<\/strong>\u00a0\u201cAnd which\u00a0Muhaddith<\/em>\u00a0ruled Jaabir Jufi as a\u00a0kazzaab<\/em>?\u201d<\/p>\n

    Ghair Muqalllid:<\/strong>\u00a0\u201cAbu Hanifa\u201d<\/p>\n

    Hadhrat<\/strong>\u00a0Mufti Saheb:<\/strong>\u00a0Subhanallah! You mean you are actually relying upon what our Imaam Abu Hanifa said regarding a narrator of\u00a0Hadith<\/em>! This is fantastic. For years people have been saying Abu Hanifa does not know\u00a0Hadith<\/em>. Today, it pleases me to hear from your mouth that Imaam Abu Hanifa was well acquainted with\u00a0Hadith<\/em>.<\/p>\n

    In fact, from your statement we also learn that Imaam Abu Hanifa must have written a book on\u00a0Hadith\u00a0<\/em>in which he discussed at length the narrators of\u00a0Hadith<\/em>. Would you be kind enough to quote the book wherein Imaam Abu Hanifa had recorded this?<\/p>\n

    Ghair Muqalllid:<\/strong>\u00a0(Silent)<\/em><\/p>\n

    The Azaan of Asr was then called out and the Ghair Muqallid got up and started leaving.<\/p>\n

    Hadhrat Mufti Saheb:<\/strong>\u00a0\u201cJoin us\u00a0Hanafees<\/em>\u00a0for one\u00a0Salaah\u00a0<\/em>at least. You may by all means recite behind the Imaam if you wish.\u201d<\/p>\n

    Ghair Muqalllid:<\/strong>\u00a0\u201cI\u2019m in a hurry. I have some important work.\u201d<\/p>\n

    Hadhrat Mufti Saheb: \u201cWell then listen to this\u00a0Hadith\u00a0<\/em>before you leave. It appears in the narration of Sihah (authentic narrations) that whenever\u00a0Shaytaan\u00a0<\/em>hears the\u00a0Azaan\u00a0<\/em>he runs away whilst passing wind. (Bukhari, Muslim and Mishkaat)<\/p>\n

    The furthest distance the voice of the\u00a0Muazzin\u00a0<\/em>reaches, all objects within that range be it the stones, sand, etc., will bear testimony for him on the Day of Judgement.\u00a0Shaytaan\u00a0<\/em>therefore escapes out of fear that his name will be enlisted amongst those who will intercede for the\u00a0Muazzin<\/em>.<\/p>\n

    At the same time, another\u00a0Hadith\u00a0<\/em>says:<\/p>\n

    \u0645\u0646 \u062a\u0634\u0628\u0647 \u0628\u0642\u0648\u0645 \u0641\u0647\u0648 \u0645\u0646\u0647\u0645<\/p>\n

    He who imitates a nation; he will be counted from amongst them (Mishkaat)<\/em><\/p>\n

    Hence, (after hearing the\u00a0Azaan<\/em>) if you are going to leave in this manner without performing\u00a0Salaah<\/em>, you will be resembling\u00a0Shaytaan<\/em>.<\/p>\n

    \u2018Awjazul Masaalik<\/em>\u2019 quotes the statement of Imaam Maalik:<\/p>\n

    \u201cIn\u00a0wudhu<\/em>, use your hand to clean your nose. Do not blow your nose in a manner which resembles the snorting of a donkey.\u201d<\/p>\n

    Hence you should not resemble\u00a0Shaytaan\u00a0<\/em>by leaving without performing\u00a0Salaah<\/em>.<\/p>\n

    The Ghair Muqalllid left without saying anything.<\/p>\n

     <\/p>\n

    Few Examples of the Disastrous Outcome of those who Refer directly to the Qur\u2019an and Hadith<\/h2>\n

    Moulana Sarfaraaz Khan\u00a0(Rahmatullahi Alayh)<\/em>\u00a0writes: \u201cI have a sincere\u00a0Deeni<\/em>\u00a0conscious friend whose daughter-in-law claimed to follow the\u00a0Hadith.<\/em>\u00a0It was her practise that whenever she required a compulsory\u00a0ghusal<\/em>\u00a0(bath) she would merely throw three handfuls of water over her body. She insisted that the\u00a0Hadith\u00a0<\/em>of Saheeh Bukhaari only instructs one to throw three hands full of water over the head for a\u00a0fardh\u00a0<\/em>(obligatory)\u00a0ghusl\u00a0<\/em>and that there is no need to pour water over the entire body. This became such a serious problem that it led to divorce. The\u00a0Hadith\u00a0<\/em>which she referred to does appear in Saheeh Bukhaari (1\/39) where Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0said whilst indicating with both his hands: \u2018I pour water over my head thrice.\u2019 However, this is one portion of the\u00a0Hadith<\/em>. The detailed narration which appears in the very same chapter after a few lines explains the procedure, where it says that thereafter he\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0poured water over his entire body. (Bukhaari 1\/39)\u201d (Al Kalaamul Mufeed, pg. 219)<\/p>\n

    A\u00a0Hadith\u00a0<\/em>of Saheeh Bukhaari (1\/250-251) states: \u201cAn Umrah in Ramadhaan equals to a Hajj with me i.e. Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u201d. Similarly another\u00a0Hadith\u00a0<\/em>states: \u201cThe one who performs Fajr Salaah in congregation and thereafter sits till sunrise remembering Allah Ta\u2019ala and performs two\u00a0rakaats\u00a0<\/em>of\u00a0nafl\u00a0<\/em>Salaah, he would attain the reward of a complete Hajj and Umrah (Sunan Tirmidhi 1\/130)\u201d. If a person looks at the apparent meaning of these two\u00a0Ahaadith\u00a0<\/em>without the medium of an\u00a0Imaam<\/em>, he would conclude that there is no need for him to perform his\u00a0fardh\u00a0<\/em>Hajj, since he has already attained the reward of a complete Hajj and a Hajj with Rasulullah\u00a0(Sallahu Alayhi Wasallam)<\/em>. If he refers to an\u00a0Imaam<\/em>, he would explain that these\u00a0Ahaadith\u00a0<\/em>only refer to the reward of Hajj. However, these actions do not absolve him from the obligation which still remains on him.<\/p>\n

    Another real example of the above is: Once a man (who was going for Umrah) came to an\u00a0Aalim\u00a0<\/em>and said: \u201cThe\u00a0Hadith\u00a0<\/em>says that one Salaah in Makkah Mukarramah equals one hundred thousand Salaah elsewhere (Sunan Ibni Majah Pg. 101). So if I perform one\u00a0qadhaa\u00a0<\/em>Salaah there, won\u2019t it compensate for all my qadhaa Salaah?\u201d The\u00a0Aalim\u00a0<\/em>replied: \u201cIf your deduction is correct, then not only will it compensate for your past Salaahs, rather there will be no need for you to perform any more Salaah in the future as well\u201d. Thereafter he explained to him that this only refers to the reward and not the obligation.<\/p>\n

    From these examples we understand that referring directly to the Qur\u2019an and\u00a0Hadith\u00a0<\/em>without the medium of an\u00a0Imaam\u00a0<\/em>is detrimental to our\u00a0Deen<\/em>. In the first situation, the woman\u2019s\u00a0ghusl<\/em>\u00a0was incorrect. Hence none of her Salaahs would be accepted. In the second example, the person would have discarded the fifth pillar of Islaam. In the third situation the person would end up discarding Salaah completely.<\/p>\n

    Note:<\/strong>\u00a0When such great luminaries in the field of\u00a0Hadith<\/em>, the likes of Imaam Abu Dawood and Imaam Tirmizi\u00a0(Rahmatullahi Alayhima)\u00a0<\/em>who compiled books on\u00a0Hadith<\/em>, likewise experts like Allama Nawawi and Hafiz Ibn Hajar Asqalaani who prepared extensive commentaries on Bukhari and Muslim (which run into volumes) confined themselves to following one of the four\u00a0Imaams<\/em>, then how can a layman of this era who refers to a mere translation of these very books of\u00a0Hadith\u00a0<\/em>regard himself absolved of following an\u00a0Imaam<\/em>?<\/p>\n

    The Ninth Problem that will Arise by Referring Directly to the Qur\u2019an and Hadith<\/h2>\n

    The ninth problem is that since there exists no fifth\u00a0mazhab\u00a0<\/em>in the world at present, those who wish to adopt a new\u00a0mazhab\u00a0<\/em>(by directly referring to the Quran and Hadith), will have to do either one of two things in order to reach the correct conclusion. Either they will employ their personal reasoning when they come across any apparent contradiction in the\u00a0Ahaadith<\/em>\u00a0or alternatively, depend upon the verdict of a scholar of recent times. By acting upon either one of the two, what assurity do they have that the conclusion they reach is correct. Furthermore since they personally do not possess the required level of\u00a0Deeni\u00a0<\/em>knowledge nor the potential to verify the exact position of the information they come across, trying to solve complex problems which relate to the chain of narrators of the\u00a0Ahaadith\u00a0<\/em>or analysing complicated situations which have already been worked out by the four\u00a0Imaams\u00a0<\/em>and their followers will be nothing but a mockery of the\u00a0Deen\u00a0<\/em>of Allah Ta\u2019ala. Apart from that, the major fear that remains is that if any mistake occurs, then one will be guilty of the sin of adulterating the Deen of Allah Ta\u2019ala as the warning has been sounded in the\u00a0Hadith<\/em>\u00a0of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>:<\/p>\n

    \u0639\u0646 \u0623\u0628\u0649 \u0647\u0631\u064a\u0631\u0629 \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 \u0642\u0627\u0644 \u0642\u0627\u0644 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645: \u0645\u0646 \u0623\u0641\u062a\u0649 \u0628\u063a\u064a\u0631 \u0639\u0644\u0645 \u0643\u0627\u0646 \u0625\u062b\u0645\u0647 \u0639\u0644\u0649 \u0645\u0646 \u0623\u0641\u062a\u0627\u0647\u00a0(\u0631\u0648\u0627\u0647 \u0623\u0628\u0648 \u062f\u0627\u0648\u062f \u2013 \u0645\u0634\u0643\u0627\u0629 \u0635 35)<\/p>\n

    \u00a0Hazrat Abu Hurairah (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: If a person incapable of issuing verdicts in Deen issued a verdict, he will bear the sin (consequence) of the incorrect verdict he issued.<\/em><\/p>\n

    \u0645\u0634\u0643\u0627\u0629 \u0627\u0644\u0645\u0635\u0627\u0628\u064a\u062d : \u0635 54 : \u0648 \u0639\u0646 \u062c\u0627\u0628\u0631 \u0642\u0627\u0644 \u062e\u0631\u062c\u0646\u0627 \u0641\u064a \u0633\u0641\u0631 \u0641\u0623\u0635\u0627\u0628 \u0631\u062c\u0644\u0627 \u0645\u0646\u0627 \u062d\u062c\u0631 \u0641\u0634\u062c\u0647 \u0641\u064a \u0631\u0623\u0633\u0647 \u0641\u0627\u062d\u062a\u0644\u0645 \u0641\u0633\u0623\u0644 \u0623\u0635\u062d\u0627\u0628\u0647 \u0647\u0644 \u062a\u062c\u062f\u0648\u0646 \u0644\u064a \u0631\u062e\u0635\u0629 \u0641\u064a \u0627\u0644\u062a\u064a\u0645\u0645 \u0642\u0627\u0644\u0648\u0627 \u0645\u0627 \u0646\u062c\u062f \u0644\u0643 \u0631\u062e\u0635\u0629 \u0648 \u0623\u0646\u062a \u062a\u0642\u062f\u0631 \u0639\u0644\u0649 \u0627\u0644\u0645\u0627\u0621 \u0641\u0627\u063a\u062a\u0633\u0644 \u0641\u0645\u0627\u062a \u0641\u0644\u0645\u0627 \u0642\u062f\u0645\u0646\u0627 \u0639\u0644\u0649 \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0623\u064f\u062e\u0628\u0631 \u0628\u0630\u0644\u0643 \u0642\u0627\u0644 \u0642\u062a\u0644\u0648\u0647 \u0642\u062a\u0644\u0647\u0645 \u0627\u0644\u0644\u0647 \u0623\u0644\u0627 \u0633\u0623\u0644\u0648\u0627 \u0625\u0630\u0627 \u0644\u0645 \u064a\u0639\u0644\u0645\u0648\u0627 \u0641\u0625\u0646\u0645\u0627 \u0634\u0641\u0627\u0621 \u0627\u0644\u0639\u064a \u0627\u0644\u0633\u0648\u0627\u0644 \u0625\u0646\u0645\u0627 \u0643\u0627\u0646 \u064a\u0643\u0641\u064a\u0647 \u0623\u0646 \u064a\u062a\u064a\u0645\u0645 \u0648 \u064a\u0639\u0635\u0628 \u0639\u0644\u0649 \u062c\u0631\u062d\u0647 \u062e\u0631\u0642\u0629 \u062b\u0645 \u064a\u0645\u0633\u062d \u0639\u0644\u064a\u0647\u0627 \u0648 \u064a\u063a\u0633\u0644 \u0633\u0627\u0626\u0631 \u062c\u0633\u062f\u0647 . \u0631\u0648\u0627\u0647 \u0623\u0628\u0648 \u062f\u0627\u0648\u062f<\/p>\n

    Jaabir (Radiyallahu Anhu) reports that they were once on a journey when a person amongst them was struck by a rock and suffered severe head injuries. He then experienced a wet-dream (thus requiring ghusl). So he asked some of his companions if there was any concession for performing tayammum. They replied: \u201cThere is no concession for you since water is available.\u201d Thus, this Sahaabi took a bath and passed away (as a result of making ghusl). When they returned and Nabi (Sallallahu Alayhi Wasallam) was informed of this, he said: \u201cThey killed him, may Allah kill them. Why couldn\u2019t they enquire from those who were knowledgeable when they did not know? The cure of an ailing person (an ignorant person) is to ask. It was sufficient for him to only perform tayammum and bandage his wound. He could have then rubbed his moist hand over it and wash the rest of his body.\u201d<\/em><\/p>\n

    Conversely, those who abide by the verdicts of any of the four\u00a0A\u2019immah-e-mujtahideen<\/em>\u00a0even in a situation where a difference is seen among them, whichever\u00a0Imaam\u00a0<\/em>he follows he will be rightly guided and rewarded. If per chance the\u00a0Imaam\u00a0<\/em>erred in his ruling (in issues where the doors of\u00a0ijtihaad\u00a0<\/em>have been left open) then too it will be approved in the court of Allah Ta\u2019ala. The\u00a0Hadith\u00a0<\/em>of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0is explicit in this regard:<\/p>\n

    \u0639\u0646 \u0623\u0628\u064a \u0647\u0631\u064a\u0631\u0629 \u0642\u0627\u0644 : \u0642\u0627\u0644 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0625\u0630\u0627 \u062d\u0643\u0645 \u0627\u0644\u062d\u0627\u0643\u0645 \u0641\u0627\u062c\u062a\u0647\u062f \u0641\u0623\u0635\u0627\u0628 \u0641\u0644\u0647 \u0623\u062c\u0631\u0627\u0646 \u0648\u0625\u0630\u0627 \u062d\u0643\u0645 \u0641\u0623\u062e\u0637\u0623 \u0641\u0644\u0647 \u0623\u062c\u0631 \u0648\u0627\u062d\u062f\u00a0(\u0628\u0627\u0628 \u0645\u0627 \u062c\u0627\u0621 \u0641\u064a \u0627\u0644\u0642\u0627\u0636\u064a \u064a\u0635\u064a\u0628 \u0648\u064a\u062e\u0637\u0626 247 \u0633\u0646\u0646 \u0627\u0644\u062a\u0631\u0645\u0630\u0649)<\/p>\n

    Hazrat Abu Hurairah (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said, \u2018If a mujtahid employs ijtihaad when issuing a verdict and he reaches the correct conclusion, he will receive a double reward. And if he employs ijtihaad and errs, he will receive one reward from Allah Ta\u2019ala.<\/em><\/p>\n

    Furthermore, in certain situations we notice apparent contradictions between the purport of certain\u00a0Ahadith\u00a0<\/em>and certain verses of the Qur\u2019an. In order to reach the correct conclusion, the\u00a0A\u2019immah-e-mujtahideen<\/em>\u00a0employed their faculty of\u00a0ijtihaad\u00a0<\/em>and carried out a thorough analysis before adopting their\u00a0mazhab<\/em>. In this regard, the\u00a0Ahadith\u00a0<\/em>had to be examined completely and viewed from diverse angles. The chain of narrators had to be checked and the position of every narrator scrutinized. In short, several aspects had to be thoroughly examined before adopting a particular view in their\u00a0mazhab<\/em>.<\/p>\n

    Hereunder is one apt example from the thousands of examples which illustrates the arduous task the\u00a0A\u2019immah Mujtahideen<\/em>\u00a0had to undergo in the process of establishing their\u00a0mazaahib\u00a0<\/em>and spreading the pristine\u00a0Sunnah\u00a0<\/em>of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0to the\u00a0ummah<\/em>.<\/p>\n

    Is it permissible to make Masah upon ordinary socks?<\/h2>\n

    The verse of the Qur\u2019aan clearly instructs one to wash the feet in wudhu. Allah Ta`ala states:<\/p>\n

    \u064a\u0627 \u0623\u064a\u0647\u0627 \u0627\u0644\u0630\u064a\u0646 \u0622\u0645\u0646\u0648\u0627 \u0625\u0630\u0627 \u0642\u0645\u062a\u0645 \u0625\u0644\u0649 \u0627\u0644\u0635\u0644\u0631\u0629 \u0641\u0627\u063a\u0633\u0644\u0648\u0627 \u0648\u062c\u0648\u0647\u0643\u0645 \u0648\u0623\u064a\u062f\u064a\u0643\u0645 \u0625\u0644\u0649 \u0627\u0644\u0645\u0631\u0627\u0641\u0642 \u0648\u0627\u0645\u0633\u062d\u0648\u0627 \u0628\u0631\u0624\u0648\u0633\u0643\u0645 \u0648\u0623\u0631\u062c\u0644\u0643\u0645 \u0625\u0644\u0649 \u0627\u0644\u0643\u0639\u0628\u064a\u0646<\/p>\n

    \u00a0\u201cWash your faces and your hands till your elbows, perform masah of your head and wash your feet up to your ankles.\u201d<\/em><\/p>\n

    However, when one studies the Hadeeth he comes across the Hadeeth of Mugheerah bin Shu`bah (Radiyallahu Anhu) which implies the permissibility of making masah on one\u2019s socks.<\/p>\n

    The Hadeeth reported by Mugheerah bin Shu`bah (Radiyallahu Anhu) reads as follows:<\/p>\n

    \u0639\u0646 \u0633\u0641\u064a\u0627\u0646 \u0639\u0646 \u0623\u0628\u064a \u0642\u064a\u0633 \u0639\u0646 \u0647\u0632\u064a\u0644 \u0628\u0646 \u0634\u0631\u062d\u0628\u064a\u0644 \u0639\u0646 \u0627\u0644\u0645\u063a\u064a\u0631\u0629 \u0628\u0646 \u0634\u0639\u0628\u0629 \u0642\u0627\u0644 : \u062a\u0648\u0636\u0623 \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0648\u0645\u0633\u062d \u0639\u0644\u0649 \u0627\u0644\u062c\u0648\u0631\u0628\u064a\u0646 \u0648\u0627\u0644\u0646\u0639\u0644\u064a\u0646<\/p>\n

    \u00a0Sufyaan Thauri reports from Abu Qais Al-Awdi, who reports from Huzail bin Shurahbeel who reports from Mugheerah bin Shu`bah that Nabi (Sallallahu Alayhi Wasallam) performed Wudhu and made masah on his jowrabain (socks) and shoes.<\/em><\/p>\n

    Some people in an effort to reconcile between the Qur\u2019aan and Hadeeth opine that the purport of the Qur\u2019aanic verse refers to the time when one is not wearing socks and the purport of the Hadeeth refers to the time when one is wearing socks. Hence, in this way there no longer exists any contradiction between the Qur\u2019aan and Hadeeth. However, this reconciliation based on pure logic and reasoning is unacceptable due to the following two reasons:<\/p>\n

    1. This Hadeeth is ruled as weak according the experts of Hadeeth.<\/p>\n

    2. The purport of this Hadeeth opposes the command of the Qur\u2019aan (regarding washing the feet).<\/p>\n

    Statements of the experts of Hadeeth regarding the weakness of this Hadeeth<\/h3>\n

    1. Imaam Baihaqi (Rahmatullahi Alayh) has classified this Hadeeth as weak. He states: \u201cThis is a weak narration (munkar<\/em>). The likes of Imaam Sufyaan Thauri, Imaam `Abdur Rahmaan bin Mahdi, Imaam Ahmad bin Hambal (Rahimahumullah) and an entire group of leading expert Muhadditheen have all unanimously rejected the authenticity of this Hadeeth.\u201d\u00a0(Hidaayat-ur-Ruwaat 1\/264)<\/em><\/p>\n

    2. Similarly, Imaam Nawawi (Rahmatullahi Alayh) states: \u201cEach luminary from amongst these luminaries of Ahaadeeth (all those who had classified this Hadeeth as weak) if weighed or measured individually, (let alone being weighed collectively) will undoubtedly outweigh Imaam Tirmizi who rules this Hadeeth as authentic.\u201d\u00a0(Al-Binaayah, 1\/427)<\/em><\/p>\n

    3. Hafiz Ibnu Hajar (Rahmatullahi Alayh) states that Imaam Bukhari (Rahmatullahi Alayh) brought the Hadeeth of making masah on leather socks and omitted the Hadeeth that permits making masah upon ordinary socks on account of the weakness in the chain of narrators. (This could be understood from Ibnu Hajar\u2019s statement in An-Nukat-uz-Ziraaf. [Tuhfat-ul-Ashraaf, 8\/493] )<\/p>\n

    This Hadeeth opposes the command of the Qur\u2019aan<\/h3>\n

    Acting upon the Hadeeth opposes the generality of the verse of the Qur\u2019aan. The verse explicitly commands that the feet be washed under all circumstances, whether one is wearing socks or not. By acting upon the Hadeeth one will necessarily leave out practising upon the Qur\u2019aan. Hence, we understand that acting upon any one of the both (Qur\u2019aan and Hadeeth) will necessitate leaving out the other.<\/p>\n

    In view of the above, the great scholar, Abu Bakr Al-Jassas (Rahmatullahi Alayh) is reported to have said, \u201cWe cannot practise upon the Ahaadeeth which establish the permissibility of making masah upon general socks independently since it is opposing the verse of the Qur\u2019aan.\u201d (Ahkaam-ul-Qur\u2019aan, 2\/440)<\/p>\n

    Imaam Muslim (Rahmatullahi Alayh) is reported to have said: \u201cWe are not prepared to forsake the Qur\u2019aan on account of the weak Hadeeth of Abu Qais and Huzail (who narrate the Hadeeth of masah on socks).\u201d (As-Sunan-ul-Kubra lil-Baihaqi, 1\/284)<\/p>\n

    Note:<\/strong>\u00a0Besides the abovementioned Hadeeth (which proves masah on ordinary socks), all the Marfoo` Ahaadeeth in the chapter of masah upon socks have been ruled as weak on account of the same two reasons:<\/p>\n

    1. Due to the narrators of these Ahaadeeth being criticised.<\/p>\n

    2. These Ahaadeeth oppose the command of the Qur\u2019aan.<\/p>\n

    Why is it then permissible to make masah upon khuffain?<\/h3>\n

    From the above we conclude that the Ahaadeeth which permit masah upon the jowrabain are weak and cannot form a basis for establishing the validity of masah upon the general socks. As far as the Ahaadeeth that prove permissibility of masah on khuffain are concerned, then they have reached the rank of tawaatur.<\/p>\n

    Hafiz Ibnu Hajar (Rahmatullahi Alayh) states in Fath-ul-Baari (1\/366): \u201cThe experts of Hadeeth have confirmed that the narrations which establish the permissibility of masah on the khuffain have reached the level of tawaatur.\u201d Hafiz Ibnu Hajar (Rahmatullahi Alayh) further explains that some Muhadditheen (experts in Hadeeth) listed eighty Sahaabah (Radiyallahu Anhum) who transmitted Ahaadeeth in connection with masah of the khuffain. Included among these eighty Sahaabah (Radiyallahu Anhum) were the `Asharah Mubashsharah\u00a0as well. [23]<\/sup><\/a><\/p>\n

    The son of Imaam Abu Haatim (Rahmatullahi Alayh) explained that there are forty one Ahaadeeth reported in support of the khuffain.<\/p>\n

    Hafiz Ibnu `Abdil Barr (Rahmatullahi Alayh) has documented in his famous book Al-Istizkaar that approximately forty Sahaabah (Radiyallahu Anhum) reported Ahaadeeth with regards to masah on the khuffain.<\/p>\n

    Allaamah Ibnul Munzir (Rahmatullahi Alayh) quotes Imaam Hasan Basri (Rahmatullahi Alayh) as having said: \u201cSeventy companions of Rasulullah (Sallallahu Alayhi Wasallam) personally narrated to me that Rasulullah (Sallallahu Alayhi Wasallam) \u00a0performed masah upon his khuffain.\u201d\u00a0(Talkhees-ul-Habeer, 1\/158)<\/em><\/p>\n

    Imaam Abu Hanifah (Rahmatullahi Alayh) is reported to have said: \u201cI did not hasten in passing a judgement that masah on the khuffain is permissible (due to it outwardly opposing the Qur\u2019aanic injunction) until the overwhelming narrations proving its validity became manifest to me like daylight.\u201d He also said: \u201cI fear that the one who rejects the permissibility of masah on the khuffain could be out of the fold of Islaam.\u201d (Due to the numerous Ahaadeeth which establish its permissibility having reached the level of tawaatur)\u00a0(Al-Bahr-ur-Raaiq, 1\/288)<\/em><\/p>\n

    The authority, Imaam Jassaas (Rahmatullahi Alayh) encapsulates this discussion in Ahkaam-ul-Qur\u2019aan. He writes: \u201cThe actual basis is that the injunction in the Aayah of wudhu is of washing the feet. This is proven (by Nass-e-Qat`ee) [24]<\/sup><\/a>.\u00a0If it were not for the Ahaadeeth-e-Mutawaatirah (overwhelming authentic narrations) narrated from Rasulullah (Sallallahu Alayhi Wasallam) regarding masah `alal khuffain, we would not have permitted it. Since authentic Ahaadeeth (of mutawaatir category) have been narrated in this regard, we used it as a proof to establish the permissibility of masah on khuffain. As for the Ahaadeeth pertaining to masah on the jowrabain (ordinary socks), we abandoned them due to (it opposing) the injunction of the verse of the Qur\u2019aan (which commands the washing of the feet), since these Ahaadeeth did not reach the rank of mutawaatir. Thus, the Qur\u2019aanic injunction of washing the feet was upheld and masah on jowrabain (socks) was not permitted.\u201d\u00a0(Ahkaam-ul-Qur\u2019aan, 2\/440)<\/em><\/p>\n

    The Mazhab of the four Imaams<\/h3>\n

    As we have understood from the above that since masah upon the khuffain is established through Ahaadeeth-e-Mutawaatirah, it will be equal in status to the verse of the Qur\u2019aan (and its injunction). Hence, the A\u2019immah-e-Arba`ah in order to reconcile between the Qur\u2019aan Shareef and the Sunnah, regarded the enactment of the Qur\u2019aanic injunction of washing the feet as obligatory in the condition where the feet are not covered by any footwear. As for the condition where the feet are covered by the kuffain, they declared performing masah upon the khuffain as permissible, acting upon the dictates of the Ahaadeeth-e-Mutawaatirah which establish permissibility of masah upon the khuffain. However, due to the Ahaadeeth of jowrabain (socks) not reaching the level of tawaatur, they are unable to establish independent validity and permission. If masah on jowrabain (socks) is regarded as permissible despite the Ahaadeeth not reaching the level of tawaatur, it will result in us abandoning the Qur\u2019aanic injunction of washing the feet. Nevertheless, the A\u2019immah-e-Arba`ah did not entirely disregard the Ahaadeeth of jowrabain (socks), as is the misconception of the Ahle-Hadeeth. Instead, they practised upon it with certain conditions.<\/p>\n

    The conditions of the four Imaams for the validity of masah upon socks<\/h4>\n

    The Hanafi Mazhab<\/h5>\n

    According to Imaam Abu Hanifah\u00a0(Rahmatullahi Alayh)<\/em>\u00a0and his illustrious students Imaam Abu Yusuf\u00a0(Rahmatullahi Alayh)<\/em>\u00a0and Imaam Muhammad\u00a0(Rahmatullahi Alayh)<\/em>, masah is only permissible on non-leather socks if they are thakheen (thick\/durable). This is the gist of the Hanafi Mazhab.\u00a0(Sharhu Ma`aanil-Aathaar, 1\/77, Hidaayah, 1\/61)<\/em><\/p>\n

    What is meant by Thakheen (durable)?<\/strong><\/p>\n

    Thakheen are such thick socks which have all the attributes of leather. (They are not the normal processed and refined socks such as nylon and cotton socks available nowadays.) The validity of masah on thakheen is dependent on the following conditions:<\/p>\n

    1. It is possible to walk in such socks for more than three miles without them tearing. (N.B. The walking is without wearing shoes.)<\/p>\n

    2. They must be of a non-porous nature.<\/p>\n

    3. They must remain firm on the foreleg without being tied with laces, elastic, etc. (They should not slip down as ordinary socks do.)\u00a0(Ghunyat-ul-Mustamli \u2013 (Kabeeri), p. 118 \u2013 119, Haashiyat-ut-Tahtaawi `ala Maraaqil-Falaah, p. 129, Radd-ul-Muhtaar, 1\/439 \u2013 440)<\/em><\/p>\n

    The Shafi`ee Mazhab<\/h5>\n

    According to Imaam Shafi`ee (Rahmatullahi Alayh) , it is necessary that non-leather socks must fulfil the following conditions for masah to be permissible:<\/p>\n

    1. They must be strong (thick) and durable.<\/p>\n

    2. Continuous walking is possible in them without it tearing.<\/p>\n

    3. They must be of a non-porous nature.\u00a0(Mughnil-Muhtaaj, 1\/109, Tuhfat-ul-Muhtaaj, 1\/298, Nihaayat-ul-Muhtaaj, 1\/204)<\/em><\/p>\n

    The Maaliki Mazhab<\/h5>\n

    The jowrab has to be covered by leather in order for masah to be valid on it.\u00a0(Haashiyat-ud-Dusooqi `ala Ash-Sharh-il-Kabeer, 1\/232, Jawaahir-ul-Ikleel, 1\/24)<\/em><\/p>\n

    The great scholar Ibnu `Abdil Barr (Rahmatullahi Alayh) states in his monumental work Al-Istizkaar: \u201cMasah is only permissible on the jowrab (sock) which is mujallad (covered with leather) according to Abu Hanifah (Rahmatullahi Alayh) and Imaam Shafi`ee (Rahmatullahi Alayh), and this conforms to one of the two views of Imaam Maalik (Rahmatullahi Alayh). The other view of Imaam Maalik (Rahmatullahi Alayh) is that masah is impermissible on the socks despite them being mujallad (covered by leather).\u201d<\/p>\n

    The Hambali Mazhab<\/h5>\n

    Imaam Ahmad (Rahmatullahi Alayh) states regarding masah on such socks which do not have a (leather) sole: \u201cIf a person is able to walk in them and they remain firm on the feet (without anything to fasten them), then in this case performing masah upon them will be permissible.\u201d On another occasion, Imaam Ahmad (Rahmatullahi Alayh) stated: \u201cIt is permissible to make masah on socks provided it remains firmly attached to the feet.\u201d In yet another place he (Imaam AhmadRahmatullahi Alayh<\/em>) states: \u201cIf a person walks with socks without it slipping off the foreleg and falling to the ankles, then it is permissible to make masah on them, because if they are not firmly attached to the feet and continuously fall, the place of Wudhu will become exposed (rendering the masah invalid).\u201d<\/p>\n

    Imaam Ahmad (Rahmatullahi Alayh) does not consider it necessary for the socks to be mujallad (entirely covered in leather). However, he does deem it imperative that the socks be of a tough and durable nature where one can continuously walk in them.<\/p>\n

    Imaam Ahmad (Rahmatullahi Alayh) was once asked regarding the one who performs masah on a sock made from pieces of thin cloth. He (Imaam Ahmad\u00a0Rahmatullahi Alayh<\/em>) did not approve of it. He once said: \u201cMasah is impermissible on the socks unless it is thick (tough) and stands upright on the feet without falling, as is the case with the khuff (leather sock). The Sahaabah (Radiyallahu Anhum) only made masah on the socks due to it resembling the khuff in this way that a person would be able to continuously walk in them (without them tearing). And it is impermissible to make masah on pieces of thin cloth.\u201d This has been clearly recorded from Imaam Ahmad (Rahmatullahi Alayh).\u00a0(Al-Mughni, 1\/331-334)<\/em><\/p>\n

    Views of Other Scholars<\/h5>\n

    Apart from the four Imaams of Fiqh, other great scholars were also of the view that masah cannot be performed on ordinary socks. Ibnu Qudaamah (Rahmatullahi Alayh) states: \u201cAbu Hanifah, Maalik, Auzaa`ee, Mujaahid, `Amar bin Deenaar, Hasan bin Muslim and Shafi`ee (Rahimahumullah) are all of the view that masah upon socks is impermissible except if it (socks) is muna`al (has a leather sole), due to the fact that in the case where the socks are not muna`al, continuous walking in them is impossible. Therefore, masah is impermissible as is the case with thin socks.\u201d<\/p>\n

    Why did the A\u2019immah-e-Arba`ah restrict the permissibility of masah upon socks with certain conditions?<\/h5>\n

    The A\u2019immah-e-Arba`ah exercised extreme precaution in this regard in order to ensure that none of the limits of Shari`ah are transgressed, nor any injunction of Deen (i.e. the laws of the Qur\u2019aan Shareef or the Sunnah) be violated. (Had they \u2013 A\u2019immah-e-Arba`ah \u2013 given general permission for making masah upon socks based on the few weak Ahaadeeth, they would have opposed the Qur\u2019aan.) As a result of this precaution, they had restricted the validity of masah upon socks with certain conditions. Once these conditions are met, it will qualify the socks to enter within the purview of the khuffain. And since permission is granted for the khuffain, permission will also be granted for these socks which resemble the khuffain. In this manner, independent permission is not granted for making masah on the socks. This was considered necessary in order to avoid any contradiction with the injunction of the Qur\u2019aan Shareef in relation to washing the feet and at the same time not abandoning the Ahaadeeth of Rasulullah (Sallallahu Alayhi Wasallam) which are reported regarding masah upon jowrabain (socks).<\/p>\n

    List of Sahaabah (Radiyallahu Anhum) who performed masah upon their socks:<\/h3>\n

    It is authentically proven that Sahaabah (Radiyallahu Anhum) used to make masah upon their socks. Shaikh Jamaal-ud-Deen Al-Qaasimi listed sixteen Sahaabah (Radiyallahu Anhum) who used to perform masah upon their socks. Allaamah Ibnul Munzir (Rahmatullahi Alayh) mentioned the names of nine Sahaabah (Radiyallahu Anhum) who are known to have performed masah on their socks.<\/p>\n

    They were:<\/strong><\/p>\n

    1.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hazrat Abu Mas`ood Al-Ansaari (Radiyallahu Anhu)<\/p>\n

    2.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hazrat `Ali (Radiyallahu Anhu)<\/p>\n

    3.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hazrat Anas (Radiyallahu Anhu)<\/p>\n

    4.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hazrat Baraa bin `Aazib (Radiyallahu Anhu)<\/p>\n

    5.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hazrat `Uqbah bin `Amr (Radiyallahu Anhu)<\/p>\n

    6.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hazrat Ibnu Mas`ood (Radiyallahu Anhu)<\/p>\n

    7.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hazrat Ibnu `Umar (Radiyallahu Anhu)<\/p>\n

    8.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hazrat `Ammar (Radiyallahu Anhu)<\/p>\n

    9.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hazrat Bilaal (Radiyallahu Anhu)<\/p>\n

    We do not doubt or dispute the authority of the aforementioned Sahaabah (Radiyallahu Anhum), for most certainly we believe that every Sahaabi was a beacon of guidance for the entire ummah of Rasulullah (Sallallahu Alayhi Wasallam). Moreover, apart from these few Aathaar (reports), other reports are also recorded in the books of Hadeeth, some of which are classified authentic and some unauthentic according to the terminology of the Muhadditheen. However, it is vitally important for us to comprehend that the mere mention of any Sahaabi\u2019s performing masah on his socks will not afford us the permission nor warrant us the license to execute that action until it is absolutely certain that our action is in total compliance and conformity with what they did in reality.<\/p>\n

    The verdict of the renowned Ahle-Hadeeth Allaamah Shams-ul-Haq Azeemabadi<\/h3>\n

    The reality is that various types of socks existed during the era of the Sahaabah (Radiyallahu Anhum). Furthermore, the exact and complete description of the socks upon which they used to perform masah has not been reported in any narration. Thus, for one to deduce permissibility from such reports is indeed incorrect. The renowned Ahle-Hadeeth Allaamah Shams-ul-Haq Azeemabadi states: \u201cThere are many types of socks (available nowadays). Some types are produced from hides of animals, some from the wool of sheep and similarly some are made from cotton. Moreover, the connotation of the word \u201csocks\u201d equally holds true on each type of socks present today. We are all well aware that the concession of performing masah (upon the socks) can only be extended to all these various types of socks after authentically establishing that the jowrabain present today resembles the jowrabain upon which Rasulullah (Sallallahu Alayhi Wasallam) or the Sahaabah y performed masah.\u201d (But since this cannot be proven, how can general concession ever be issued?)<\/p>\n

    Upon which socks did the Sahaabah (Radiyallahu Anhum) make masah on?<\/h3>\n

    The A\u2019immah-e-Arba`ah \u2013 the four Imaams of fiqh (may Allah Ta`ala reward them on behalf of the ummah) lived in the era closest to Rasulullah (Sallallahu Alayhi Wasallam) and the Sahaabah (Radiyallahu Anhum). They had either met the illustrious Sahaabah (Radiyallahu Anhum) or the students of the Sahaabah (Radiyallahu Anhum). They did not examine the Ahaadeeth (the Sunnah) of Rasulullah (Sallallahu Alayhi Wasallam) by merely studying the words of the Hadeeth. Rather, they witnessed the practical demonstration and the implementation of the Sunnah in the company of the Sahaabah (Radiyallahu Anhum) and the students of the Sahaabah (Radiyallahu Anhum). For this very reason, we find that Imaam Ahmad bin Hambal (Rahmatullahi Alayh) ruled that the jowrabain (socks) must be of such durable material that one is able to continuously walk in them (without wearing shoes). Imaam Ahmad (Rahmatullahi Alayh) further explained that it is upon this type of jowrabain (which conformed to the above mentioned conditions) that the Sahaabah (Radiyallahu Anhum) performed masah upon, as it closely resembled the khuffain.<\/p>\n

    After studying this example of masah on jowrabain (socks), one will undoubtedly realise that deducing Ahkaam from the Qur\u2019aan and Hadeeth is no simple task. It is extremely challenging and poses a lot of dangers for the one who is incapable but still adopts this path. Thus, the safest path for one to adopt would be to ascribe to the verdicts of one of the four Imaams since they were the ones who were divinely endowed with the capability of undertaking such a daunting task.<\/p>\n

    Conclusion<\/h3>\n

    While Salaah is the \u201ckey to Jannah\u201d, wudhu is the \u201ckey to Salaah\u201d. Without wudhu a person cannot fulfil this great obligation. Allah Ta`ala has clearly declared in the Qur\u2019aan Shareef: \u201cO you who believe! When you stand towards Salaah, wash your faces and your hands up to your elbows, make masah of your heads, and wash your feet up to the ankles.\u201d From this verse we understand that washing the feet is among the four \u00a0faraa\u2019idh. The one who does not wash his feet has omitted a Fardh of wudhu. Hence, there is no wudhu for such a person.<\/p>\n

    How unfortunate will it be for a person who continuously performed wudhu and made masah upon his ordinary socks and performed Salaah throughout his life? What will he do when he appears before Allah Ta`ala on the Day of Judgement and does not find any Salaah in his book of deeds on account of his wudhu (which is the condition for the acceptance of his Salaah) being incomplete.<\/p>\n

    The overwhelming majority of scholars in every era, including the four great Imaams of fiqh, Imaam Bukhaari, Imaam Muslim, numerous other expert Muhadditheen as well as the likes of Allaamah Shams-ul-Haq Azeemabadi and Shaikh \u2018Abdur-Rahman Mubaarakpuri (two of the most senior Ahle-Hadeeth scholars of the last century) have all clearly prohibited masah on ordinary socks such as cotton etc.<\/p>\n

    For thirteen hundred years the entire ummah was unanimous upon the impermissibility of masah upon non-leather socks. It was only in the fourteenth century that this new trend was introduced.<\/p>\n

    Note:<\/strong>\u00a0The above is a summary of the detailed treatise which fully explains the position of the\u00a0Ahaadith\u00a0<\/em>of Masah upon socks titled \u201cMasah on socks<\/a>\u201d.<\/p>\n

    Those who wish to view the position of these\u00a0Ahaadith\u00a0<\/em>together with the verdict of the scholars of\u00a0Hadith\u00a0<\/em>should refer to the original treatise which could be downloaded from\u00a0HERE<\/a>.<\/p>\n

    The Tenth Problem that will Arise by Referring Directly to the Qur\u2019an and Hadith<\/h2>\n

    The tenth problem is that not being committed to one Mazhab is a very effective formula for the destruction of deen. This conclusion has been reached after a deep analysis and thorough examination of the new \u2018Mazhab\u2019 commonly known as Salafiyyat.<\/p>\n

    Salafiyyat is the latest trend in the world which has been given a deeni body and form though bereft of the spirit and soul of Deen. After a lengthy period of twelve hundred years (during which the Ummah remained committed to the four Mazhabs) this neo Mazhab made its appearance.<\/p>\n

    Most people ascribing themselves to this new Mazhab wish to lead a free and unhindered life. They do not want to be bound by any restrictions which come in the path of their worldly interests. However, at the same time their aim is to appear as Deeni committed people treading on the path of Deen, and they are greatly concerned that people do not alienate them from the rest of the Ummah nor label them as \u201ctransgressors in deen\u201d on account of their laxity in Deen.<\/p>\n

    The purpose of Salafiyyat:<\/h3>\n

    The purpose and aim of the founders of this Mazhab (as will be seen in the history of Salafiyyat below) were:<\/p>\n

      \n
    1. To create internal fights and disunity in the Ummah especially amongst those who ascribe themselves to the four Imaams.<\/li>\n
    2. To cause the minds of the Muslims to be stormed by suspicions and doubts in their Deen.<\/li>\n
    3. To remove the confidence of the people in the A\u2019immah and Aslaaf.<\/li>\n
    4. To cause the masses to become liberal and lax in matters of Deen and to pick and choose the opinion of that Imaam which conforms to their personal reasoning.<\/li>\n<\/ol>\n

      In order to accomplish their mission, the plan of action they executed was:<\/p>\n

        \n
      1. They used the differences between the four Mazaahib as a basis for creating confusion and doubts.<\/li>\n
      2. They invited towards practising upon isolated opinions (Shaaz Aqwaal) which oppose the mainstream view of the Ummah.<\/li>\n
      3. They allowed the masses to randomly choose from different Mazaahib and not to blindly follow one Mazhab.<\/li>\n
      4. They promoted the concept of \u201crationalizing Deen to suit contemporary times\u201d<\/li>\n
      5. They encouraged the masses to refer directly to the Quraan and Hadeeth in finding Deeni solutions to modern day problems.<\/li>\n
      6. They exhorted the masses to reinterpret the Qur\u2019aan and Hadeeth to fit contemporary situations.<\/li>\n<\/ol>\n

         <\/p>\n

        Their hallmark:<\/h3>\n

        They earmarked certain Masaa\u2019il from different Mazaahib together with highlighting the source of those Masaa\u2019il from the relevant books of Hadeeth (e.g. Bukhaari and Muslim). Thereafter they impressed upon the Ummah that only these Masaa\u2019il are correct and every other view is incorrect. In doing so, they deliberately ignored the other authentic narration which establish the practise adopted by the other Mazaahib in that mas\u2019alah.<\/p>\n

        Furthermore, in situations where the four A\u2019immah do not \u201capparently\u201d practise upon certain Ahadeeth based on substantial proofs and reasons, they latched onto such Ahadeeth and accused the A\u2019immah of abandoning the Ahadeeth of Rasulullah Sallallahu Alaihi Wa Sallam. Similarly, we notice that wherever differences in Masaa\u2019il exist among the Imaams, they promoted independent research and study and allowed choosing whichever view one feels to be correct.<\/p>\n

        Some of the views that they have ascribed themselves to and very staunchly advocate are as follows:<\/p>\n

          \n
        1. Raf\u2019e Yadain (raising the hands when going into Ruku\u2019 and getting up from Ruku\u2019). This conforms to the Shafi\u2019ee and Hanbali Mazhab. According to the \u00a0Maaliki and Hanafi Mazhab, the hands are only raised at the beginning of the Salaah (Mugnil Muhtaaj 1\/388 ; Mugni Libni Qudaamah 1\/ 171 ; Haashiyatud-Dassuqi 1\/ 396 ; Shaami 1\/ 506)<\/li>\n
        2. Aameen Bil Jahr (reciting the Aameem aloud). This conforms to the Shafi\u2019ee and Hanbali Mazhab contrary to the Maaliki and Hanafi Mazhab. (Mugnil Muhtaaj 1\/379 ; Mugni Libni Qudaamah 1\/ 162 ; Haashiyatud-Dassuqi 1\/ 398 ; Shaami 1\/ 492)<\/li>\n
        3. Jama\u2019 Bainas-Salaatain (joining Salaahs during a journey). This conforms to the Maaliki, Hanbali and Shafi\u2019ee Mazhab contrary to the Hanafi Mazhab. (Mugnil Muhtaaj 1\/603 ; Mugni Libni Qudaamah 1\/ 131 ; Haashiyatud-Dassuqi 1\/ 584 ; Shaami 1\/ 381)<\/li>\n
        4. Placing the hands before the knees when going into Sajdah. This conforms to the Maaliki Mazhab contrary to the the Shafi\u2019ee, Hanafi and Hanbali Mazhab. (Mugnil Muhtaaj 1\/399 ; Mugni Libni Qudaamah 1\/ 199 ; Haashiyatud-Dassuqi 1\/ 401 ; Shaami 1\/ 497)<\/li>\n
        5. The postures of the woman\u2019s Salaah is exactly the same as men\u2019s Salaah which does not conform to any of the four Mazaahib. Hence, they have omitted many Ahadeeth in this regard. (Majmu\u2019l Fatawa 3\/343; Mugni Libni Qudaamah 1\/ 258; Haashiyatud-Dassuqi; Shaami 1\/ 504)<\/li>\n
        6. Wadh\u2019ul Yadain \u2018Alas-Sadr (tying the hands during Salaah upon the chest) which does not conform to any of the four Mazaahib. (Majmu\u2019l Fatawa 3\/187; Mugni Libni Qudaamah 1\/ 140; Haashiyatud-Dassuqi; Shaami 1\/ 486)<\/li>\n
        7. Masah upon ordinary socks which does not conform to any of the four Mazaahib. \u00a0(58\/59 \u0627\u0644\u0645\u0633\u062d \u0639\u0644\u0649 \u0627\u0644\u062c\u0648\u0631\u0628\u064a\u0646 \u0644\u0644\u0634\u064a\u062e \u0632\u0643\u0631\u064a\u0627 \u0645\u0627\u0643\u062f\u0627)<\/li>\n
        8. Performing eight Raka\u2019ats of Taraweeh which does not conform to any of the four Mazaahib. \u00a0(\u062e\u064a\u0631 \u0627\u0644\u0645\u0635\u0627\u0628\u064a\u062d \u0641\u064a \u0639\u062f\u062f \u0627\u0644\u062a\u0631\u0627\u0648\u064a\u062d \u063542)<\/li>\n
        9. Three Talaaqs issued at once is regarded as one Talaaq which does not conform to any of the four Mazaahib. (\u0627\u0644\u0627\u0639\u0644\u0627\u0645 \u0627\u0644\u0645\u0631\u0641\u0648\u0639\u0629 \u0641\u064a \u062d\u0643\u0645 \u0627\u0644\u0637\u0644\u0642\u0627\u062a \u0627\u0644\u0645\u062c\u0645\u0648\u0639\u0629 \u0627\u0644\u0634\u064a\u062e \u0627\u0644\u0645\u062d\u062f\u062b \u062d\u0628\u064a\u0628 \u0627\u0644\u0631\u062d\u0645\u0646 \u0627\u0644\u0623\u0639\u0638\u0645\u064a)<\/li>\n
        10. They severed themselves from the Ahlus-Sunnah Wal-Jamaa\u2019ah in regard to certain beliefs in Deen e.g. Istiwaa Alal-Arsh. \u00a0\u00a0(\u0639\u0642\u064a\u062f\u0629 \u0623\u0647\u0644 \u0627\u0644\u0633\u0646\u0629 \u0648 \u0627\u0644\u062c\u0645\u0627\u0639\u0629 \u0644\u0644\u0639\u062b\u064a\u0645\u064a\u0646 \u063511)<\/li>\n<\/ol>\n

          The essence of Salafiyyat<\/h3>\n

          In essence, this Mazhab is an assortment of the four Mazaahib blended with personal opinions. Hence, wherever one is faced with differences among the A\u2019immah, he is at liberty to hop from one Mazhab to another and choose what appeals to his reasoning. If anyone dare raise an objection against him, then he shields himself by quoting the Hadeeth of Rasullullah Sallallahu Alaihi wa Sallam out of context:<\/p>\n

          \u0639\u0646 \u0623\u0628\u064a \u0647\u0631\u064a\u0631\u0629 \u0642\u0627\u0644 : \u0642\u0627\u0644 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0625\u0630\u0627 \u062d\u0643\u0645 \u0627\u0644\u062d\u0627\u0643\u0645 \u0641\u0627\u062c\u062a\u0647\u062f \u0641\u0623\u0635\u0627\u0628 \u0641\u0644\u0647 \u0623\u062c\u0631\u0627\u0646 \u0648\u0625\u0630\u0627 \u062d\u0643\u0645 \u0641\u0623\u062e\u0637\u0623 \u0641\u0644\u0647 \u0623\u062c\u0631 \u0648\u0627\u062d\u062f\u00a0(\u0628\u0627\u0628 \u0645\u0627 \u062c\u0627\u0621 \u0641\u064a \u0627\u0644\u0642\u0627\u0636\u064a \u064a\u0635\u064a\u0628 \u0648\u064a\u062e\u0637\u0626 247 \u0633\u0646\u0646 \u0627\u0644\u062a\u0631\u0645\u0630\u0649)<\/p>\n

          Hazrat Abu Hurairah (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said, \u2018If a mujtahid employs ijtihaad when issuing a verdict and he reaches the correct conclusion, he will receive a double reward. And if he employs ijtihaad and errs, he will receive one reward from Allah Ta\u2019ala.<\/em><\/p>\n

          However in doing so, they have ignored many other Ahadeeth which prohibit individuals from tampering and interfering with the Shariah. This is the clear message given in the following Hadeeth:<\/p>\n

          \u0645\u0634\u0643\u0627\u0629 \u0627\u0644\u0645\u0635\u0627\u0628\u064a\u062d : \u0635 54 : \u0648 \u0639\u0646 \u062c\u0627\u0628\u0631 \u0642\u0627\u0644 \u062e\u0631\u062c\u0646\u0627 \u0641\u064a \u0633\u0641\u0631 \u0641\u0623\u0635\u0627\u0628 \u0631\u062c\u0644\u0627 \u0645\u0646\u0627 \u062d\u062c\u0631 \u0641\u0634\u062c\u0647 \u0641\u064a \u0631\u0623\u0633\u0647 \u0641\u0627\u062d\u062a\u0644\u0645 \u0641\u0633\u0623\u0644 \u0623\u0635\u062d\u0627\u0628\u0647 \u0647\u0644 \u062a\u062c\u062f\u0648\u0646 \u0644\u064a \u0631\u062e\u0635\u0629 \u0641\u064a \u0627\u0644\u062a\u064a\u0645\u0645 \u0642\u0627\u0644\u0648\u0627 \u0645\u0627 \u0646\u062c\u062f \u0644\u0643 \u0631\u062e\u0635\u0629 \u0648 \u0623\u0646\u062a \u062a\u0642\u062f\u0631 \u0639\u0644\u0649 \u0627\u0644\u0645\u0627\u0621 \u0641\u0627\u063a\u062a\u0633\u0644 \u0641\u0645\u0627\u062a \u0641\u0644\u0645\u0627 \u0642\u062f\u0645\u0646\u0627 \u0639\u0644\u0649 \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0623\u064f\u062e\u0628\u0631 \u0628\u0630\u0644\u0643 \u0642\u0627\u0644 \u0642\u062a\u0644\u0648\u0647 \u0642\u062a\u0644\u0647\u0645 \u0627\u0644\u0644\u0647 \u0623\u0644\u0627 \u0633\u0623\u0644\u0648\u0627 \u0625\u0630\u0627 \u0644\u0645 \u064a\u0639\u0644\u0645\u0648\u0627 \u0641\u0625\u0646\u0645\u0627 \u0634\u0641\u0627\u0621 \u0627\u0644\u0639\u064a \u0627\u0644\u0633\u0648\u0627\u0644 \u0625\u0646\u0645\u0627 \u0643\u0627\u0646 \u064a\u0643\u0641\u064a\u0647 \u0623\u0646 \u064a\u062a\u064a\u0645\u0645 \u0648 \u064a\u0639\u0635\u0628 \u0639\u0644\u0649 \u062c\u0631\u062d\u0647 \u062e\u0631\u0642\u0629 \u062b\u0645 \u064a\u0645\u0633\u062d \u0639\u0644\u064a\u0647\u0627 \u0648 \u064a\u063a\u0633\u0644 \u0633\u0627\u0626\u0631 \u062c\u0633\u062f\u0647 . \u0631\u0648\u0627\u0647 \u0623\u0628\u0648 \u062f\u0627\u0648\u062f<\/p>\n

          Jaabir (Radiyallahu Anhu) reports that they were once on a journey when a person amongst them was struck by a rock and suffered severe head injuries. He then experienced a wet-dream (thus requiring ghusl). So he asked some of his companions if there was any concession for performing tayammum. They replied: \u201cThere is no concession for you since water is available.\u201d Thus, this Sahaabi took a bath and passed away (as a result of making ghusl). When they returned and Nabi (Sallallahu Alayhi Wasallam) was informed of this, he said: \u201cThey killed him, may Allah kill them. Why couldn\u2019t they enquire from those who were knowledgeable when they did not know? The cure of an ailing person (an ignorant person) is to ask. It was sufficient for him to only perform tayammum and bandage his wound. He could have then rubbed his moist hand over it and wash the rest of his body.\u201d<\/em><\/p>\n

          Conclusion<\/h3>\n

          The result of Salafiyyat is that a fifth Mazhab has been created in the world. The only difference between this fifth Mazhab and the four Mazaahib is that each individual will be the Imaam of his own Mazhab which will be designed and tailored to conform to his reasoning. Hence, those who tread along the path of Salafiyyat will only remain Muslims by name, but bereft of the Sunnah of Rasulullah Sallallahu Alaihi Wa Sallam. As far as their lifestyle and outlook is concerned, they will subject themselves to western cultures and traditions, thus, leading a carefree life governed by their whims and fancies.<\/p>\n

          \u0648\u0639\u0646 \u0639\u0644\u064a \u0642\u0627\u0644 : \u0642\u0627\u0644 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 : \u201d \u064a\u0648\u0634\u0643 \u0623\u0646 \u064a\u0623\u062a\u064a \u0639\u0644\u0649 \u0627\u0644\u0646\u0627\u0633 \u0632\u0645\u0627\u0646 \u0644\u0627 \u064a\u0628\u0642\u0649 \u0645\u0646 \u0627\u0644\u0625\u0633\u0644\u0627\u0645 \u0625\u0644\u0627 \u0627\u0633\u0645\u0647 \u0648\u0644\u0627 \u064a\u0628\u0642\u0649 \u0645\u0646 \u0627\u0644\u0642\u0631\u0622\u0646 \u0625\u0644\u0627 \u0631\u0633\u0645\u0647 \u0645\u0633\u0627\u062c\u062f\u0647\u0645 \u0639\u0627\u0645\u0631\u0629 \u0648\u0647\u064a \u062e\u0631\u0627\u0628 \u0645\u0646 \u0627\u0644\u0647\u062f\u0649 \u0639\u0644\u0645\u0627\u0624\u0647\u0645 \u0634\u0631 \u0645\u0646 \u062a\u062d\u062a \u0623\u062f\u064a\u0645 \u0627\u0644\u0633\u0645\u0627\u0621 \u0645\u0646 \u0639\u0646\u062f\u0647\u0645 \u062a\u062e\u0631\u062c \u0627\u0644\u0641\u062a\u0646\u0629 \u0648\u0641\u064a\u0647\u0645 \u062a\u0639\u0648\u062f \u2013 \u0645\u0634\u0643\u0627\u0629 \u00a0\u0635 38<\/p>\n

          It is reported from Hadhrat Ali (Radiyallahu Anhu) that Rasulullah (Sallallahu Alayhi Wasallam) said: Soon a time will down upon the people that Islaam will only remain in name and nothing will remain from the Qur\u2019an except the wording. The Masaajid will be full of people but void of people of guidance. The Ulama\u2019 (of that time) will be the worst people on the face of the earth. They will be the cause of mischief and corruption spreading in the earth and the corruption will return to them.<\/em><\/p>\n

          \u0639\u0646 \u0623\u0628\u064a \u062b\u0639\u0644\u0628\u0629 \u0641\u064a \u062d\u062f\u064a\u062b \u0637\u0648\u064a\u0644 \u0642\u0627\u0644: \u2026. \u0642\u0627\u0644 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0625\u0630\u0627 \u0631\u0623\u064a\u062a \u0634\u062d\u0627 \u0645\u0637\u0627\u0639\u0627 \u0648\u0647\u0648\u0649 \u0645\u062a\u0628\u0639\u0627 \u0648\u062f\u0646\u064a\u0627 \u0645\u0624\u062b\u0631\u0629 \u0648\u0625\u0639\u062c\u0627\u0628 \u0643\u0644 \u0630\u064a \u0631\u0623\u064a \u0628\u0631\u0623\u064a\u0647<\/p>\n

          Abu Tha\u2019labah Radhiyallahu Anhu reports that Rasullullah Sallallahu Alahi Wa Sallam said: ( A time will dawn upon my Ummah before Qiyaamat where)You will witness people fulfilling their greed, following their base desires, giving preference to dunya over deen and being satisfied with their own reasoning and understanding. (Mishkaat Pg. 437)<\/em><\/p>\n

          Nabi Sallallahu Alaihi Wa Sallam has forewarned us of such a time which we are presently witnessing. The preservation of the true spirit and teaching of Deen has become secondary and people have attempted to scuttle the smooth sailing ship of Islaam by creating an environment of self opinion and deviation from the firmly established path of the pious predecessors.<\/p>\n

          Twenty five years of experience<\/h3>\n

          Moulana Bitaalwi (an Aalim who did not subscribe to the following of any of the four Mazaahib eventually realised the damage and harm caused by biasedly speaking against the four Imaams) says:<\/p>\n

          \u201cMany of the masses transgressed the boundaries of justice and finally the boundary of Islaam itself.\u201d<\/p>\n

          He further writes in Ishaa\u2019atus-Sunnah:<\/p>\n

          \u201cAfter twenty five years of experience I have come to the conclusion that those who leave out the following of an Imaam or Mujtahid eventually leave the fold of Islaam.\u201d\u00a0 (Nuzhatul-Khawaatir 8\/ 452)<\/p>\n

          The History of Salafiyyat in India<\/h2>\n

          It is the Islaamic duty of every individual to search for the true Deen. During this search one will come across different sects all inviting him under the banner of Islaam to adopt their way. However, the instruction of Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0is very clear and that is to hold firmly on to his way and the way of his illustrious Sahaaba\u00a0(Radiyallahu Anhum)<\/em>.<\/p>\n

          \u0639\u0646 \u0639\u0628\u062f \u0627\u0644\u0644\u0647 \u0628\u0646 \u0639\u0645\u0631\u0648 \u0642\u0627\u0644 : \u0642\u0627\u0644 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 \u0644\u064a\u0623\u062a\u064a\u0646 \u0639\u0644\u0649 \u0623\u0645\u062a\u064a \u0645\u0627 \u0623\u062a\u0649 \u0639\u0644\u0649 \u0628\u0646\u064a \u0625\u0633\u0631\u0627\u0626\u064a\u0644 \u062d\u0630\u0648 \u0627\u0644\u0646\u0639\u0644 \u0628\u0627\u0644\u0646\u0639\u0644 \u062d\u062a\u0649 \u0625\u0646 \u0643\u0627\u0646 \u0645\u0646\u0647\u0645 \u0645\u0646 \u0623\u062a\u0649 \u0623\u0645\u0647 \u0639\u0644\u0627\u0646\u064a\u0629 \u0644\u0643\u0627\u0646 \u0641\u064a \u0623\u0645\u062a\u064a \u0645\u0646 \u064a\u0635\u0646\u0639 \u0630\u0644\u0643 \u0648\u0625\u0646 \u0628\u0646\u064a \u0625\u0633\u0631\u0627\u0626\u064a\u0644 \u062a\u0641\u0631\u0642\u062a \u0639\u0644\u0649 \u062b\u0646\u062a\u064a\u0646 \u0648\u0633\u0628\u0639\u064a\u0646 \u0645\u0644\u0629 \u0648\u062a\u0641\u062a\u0631\u0642 \u0623\u0645\u062a\u064a \u0639\u0644\u0649 \u062b\u0644\u0627\u062b \u0648\u0633\u0628\u0639\u064a\u0646 \u0645\u0644\u0629 \u0643\u0644\u0647\u0645 \u0641\u064a \u0627\u0644\u0646\u0627\u0631 \u0625\u0644\u0627 \u0645\u0644\u0629 \u0648\u0627\u062d\u062f\u0629 \u0642\u0627\u0644\u0648\u0627 \u0648\u0645\u0646 \u0647\u064a \u064a\u0627 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0642\u0627\u0644 \u0645\u0627 \u0623\u0646\u0627 \u0639\u0644\u064a\u0647 \u0648\u0623\u0635\u062d\u0627\u0628\u064a<\/p>\n

          It is reported from Abdullah bin Amr (Radiyallahu Anhu) that Rasulullah (Sallallahu Alayhi Wasallam)<\/em>\u00a0said: \u201cMy ummat will be faced with similar conditions which prevailed upon the Bani Israeel just as a pair of shoes, one foot is identical to the other to such an extent that if there was a situation in the Bani Israeel where a person committed incest with his mother openly, there will be someone in my ummat who will perpetrate such a crime. Just as the Bani Israeel where divided into seventy two sects, my ummat also will be divided into seventy three sects. All will be destined for Jahannam except one. The Saahaba-e-kiraam (Radiyallahu Anhum) asked: \u201cWhich group will be saved from the fire of Jahannam?\u201d Nabi (Sallallahu Alayhi Wasallam) answered: \u201cThose who tread upon my way and the way of my Sahaba (Radiyallahu Anhum). (<\/em>Tirmizi Hadith No: 2641)<\/em><\/p>\n

          However, one is now faced with a dilemma since every group claims to be on the way of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0and the Sahaba\u00a0(Radiyallahu Anhum)<\/em>. Hence, when one studies the\u00a0Ahaadith<\/em>, he will find that Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0clearly identified his Mubarak way in the following words:<\/p>\n

          \u0639\u0646 \u0623\u0628\u0649 \u0647\u0631\u064a\u0631\u0629 \u0631\u0636\u0649 \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 \u0642\u0627\u0644 \u0642\u0627\u0644 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u2013 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645: \u0625\u0646\u0649 \u0642\u062f \u062e\u0644\u0641\u062a \u0641\u064a\u0643\u0645 \u0645\u0627 \u0644\u0646 \u062a\u0636\u0644\u0648\u0627 \u0628\u0639\u062f\u0647\u0645\u0627 \u0645\u0627 \u0623\u062e\u0630\u062a\u0645 \u0628\u0647\u0645\u0627 \u0623\u0648 \u0639\u0645\u0644\u062a\u0645 \u0628\u0647\u0645\u0627 \u0643\u062a\u0627\u0628 \u0627\u0644\u0644\u0647 \u0648\u0633\u0646\u062a\u0649 \u0648\u0644\u0646 \u062a\u0641\u0631\u0642\u0627 \u062d\u062a\u0649 \u064a\u0631\u062f\u0627 \u0639\u0644\u0649 \u0627\u0644\u062d\u0648\u0636.<\/p>\n

          It is reported from Abu Huraira\u00a0<\/em>(Radiyallahu Anhu)<\/em>\u00a0that Rasulullah\u00a0<\/em>(Sallallahu Alayhi Wasallam)<\/em>\u00a0said: \u201cI have left two sources of guidance for you to adopt. You will never be misguided as long as you hold fast onto these two. The first is the book of Allah and the second is my Sunnat. These two are inseparable and will meet me at the Hauwd-e-Kawthar. (Assunanul Kubra \u2013 Bayhaqi\u00a0<\/em>10\/114 \u2013 Hadith No. 20834)<\/p>\n

          When we examine the lives of the four Imaams, the outstanding feature which we notice is that they strictly adhered to the Mubarak Sunnah of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0in every facet of their lives. They could be aptly described with the following words: \u201cThey were a personification of the Sunnah of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0in every walk of life in entirety.\u201d If per chance one has to come across any situation where their\u00a0mazaahib\u00a0<\/em>apparently contradict certain\u00a0Ahaadith<\/em>, he will certainly find sufficient substantiation through other\u00a0Ahaadith<\/em>, coupled with accurate reconciliations between the\u00a0Ahaadith<\/em>\u00a0not seemingly practised. Their approach to the Qur\u2019an and\u00a0Hadith<\/em>\u00a0in deducing\u00a0masaail<\/em>\u00a0was one governed strictly by principles of\u00a0Deen<\/em>. It was certainly not an approach of personal opinion nor an approach of pick and choose as is witnessed in today\u2019s times. Hence, one can safely reach the conclusion that these four\u00a0A\u2019imma<\/em>\u00a0(whose\u00a0mazaahib<\/em>\u00a0stood the test of time for approximately thirteen centuries) are worthy of emulation in guiding us to Allah and His Rasul\u00a0(Sallallahu Alayhi Wasallam)<\/em>.<\/p>\n

          Those opting out of the four\u00a0mazaahib<\/em>\u00a0and wishing to embrace the latest\u00a0mazhab<\/em>\u00a0of\u00a0Salafiyyat<\/em>which is a mixture and assortment of the four\u00a0mazaahib<\/em>\u00a0added to the concept of \u201crationalising\u00a0Deen<\/em>\u00a0to fit the contemporary times\u201d should consider the inception and the origin of this new\u00a0mazhab<\/em>.<\/p>\n

          Salafiyyat<\/em>\u00a0was initiated in India\u00a0in the year \u201c1206 A.H.\u201d by Abdul Haq bin Fadhlillah Al-Usmaani An-newteeni Al-Banarasi.<\/p>\n

          Abdul-Haq did not subscribe to any\u00a0mazhab<\/em>\u00a0rather he referred directly to the text of Quraan and\u00a0Hadith<\/em>\u00a0and came to conclusions using his own discretion. This resulted in many debates and discussions between him and the\u00a0Hanafi\u00a0<\/em>Ulama on the topic of\u00a0Taqleed<\/em>.<\/p>\n

          Abdul Haq joined the caravan of Sayed Ahmed Shaheed Saheb (RA)<\/h3>\n

          Abdul Haq joined the caravan of the great saint of the time Sayyed Ahmed Shaheed\u00a0(Rahmatullahi Alayh)<\/em>\u00a0during the journey of Haj. On account of his misconduct as well as his endeavour to spread discord amongst the\u00a0ummah<\/em>, he was expelled from the caravan of Sayyed Ahmed Shaheed\u00a0(Rahmatullahi Alayh)<\/em>.<\/p>\n

          In Nuzhatul Khawaatir 7\/266 it is stated:<\/p>\n

          After Haj, Abdul Haq was arrested on account of his disrespectful comments against the four\u00a0Imaams<\/em>.<\/p>\n

          In Madina Munawwarah he began voicing his opinion regarding some\u00a0masaail<\/em>\u00a0in which the four\u00a0Imaams<\/em>\u00a0differed. In doing so, he spoke against the\u00a0Hanafies<\/em>\u00a0and\u00a0Shafies<\/em>\u00a0calling them \u201cmisled\u201d and \u201castray\u201d. Shaikh Muhammad Saeed Aslami Madraasi\u00a0(Rahmatullahi Alayh)\u00a0<\/em>reported this to the Qaazi. When Abdul-Haq heard of this, he slipped out of Madeenah Munawwarah and went to Jareedah.<\/p>\n

          Moulana Abdul-Khaliq Dehlawi (student of Shah Abdul-Qadir and father-in-law of Mia Nazeer Husein) writes:<\/p>\n

          \u201cThe initiator of this new sect in India\u00a0is Abdul-Haq Banarisi who resided for a little while in Banaaras. On account of his misconduct Ameerul-Mu\u2019mineen Sayed Ahmed\u00a0(Rahmatullahi Alayh)<\/em>\u00a0expelled him from his group (of\u00a0Mujahideen<\/em>). If Ameerul Mu\u2019mineen was present today, he would have meted out the same treatment to the corrupt and misleading\u00a0ghair muqallids<\/em>\u00a0of this new sect. (Tambeehul Ghaafileen, Atharul\u00a0Hadith<\/em>\u00a0Vol.2 Pg.369)<\/p>\n

          In the very same kitaab (Tambeehul Ghafileen) it states: \u201cthe\u00a0Ulama<\/em>\u00a0of the\u00a0Haramain<\/em>\u00a0had passed the fatwa of killing him. But somehow he managed to get away. Under the pretext of being with\u00a0Ameerul Mu\u2019mineen<\/em>, he gradually introduced his corrupt beliefs to the masses. (Ghair Muqallidiyat pg.10)<\/p>\n

          Qari Abdur Rahman Panipatti\u00a0(Rahmatullahi Alayh)<\/em>\u00a0(student of Shah Ishaq\u00a0Rahmatullahi Alayh<\/em>) writes in his kitab Kashful Hijaab:<\/p>\n

          \u201cAbdul-Haq had removed thousands of people from deen, on the pretext of practising on the\u00a0Hadith<\/em>.\u201d<\/p>\n

          In front of me Abdul-Haq mentioned:<\/p>\n

          Aaisha has become\u00a0murtad<\/em>\u00a0on account of her fighting with Hazrat Ali\u00a0(Radiyallahu Anhum)<\/em>. If she died without repenting, she died as a\u00a0kaafir<\/em>.\u2019 May Allah Ta\u2019ala save us.\u00a0Ameen<\/em><\/p>\n

          He also mentioned: The\u00a0Sahaabah<\/em>\u00a0knew five\u00a0Hadith<\/em>\u00a0whereas I have learnt all the\u00a0Ahaadith<\/em>. My knowledge exceeds that of\u00a0Sahabah<\/em>.<\/p>\n

          Qari Abdurrahman writes further:<\/p>\n

          \u201cIt was not long after that, that Abdul Haq went to the Shia Aalim Ghulsahn Ali and said: \u201cI am actually a Shia (from before). It is only now that I reveal my identity; otherwise, under the guise of \u201cpractising\u00a0Hadith<\/em>\u201d I had caused that amount of damage which even Abdullah bin Saba (the founder of shiaism) could not achieve. I have removed thousands from their faith and religion. Now it is very easy for them to embrace Shism.\u201d<\/p>\n

          (Kashful\u00a0Hadith<\/em>\u00a0Page 21) (Ghairmuqallidiyat 13-14)<\/p>\n

          Moulana Ibraheem Siyalkoti\u2019s ill-opinion of Imaam Abu-Hanifah (Rahmatullahi Alayh)<\/h2>\n

          Initially Moulana Ibraheem Siyalkoti (who was\u00a0formerly\u00a0an\u00a0Ahle Hadith<\/em>) had an ill-opinion of Imaam Abu Hanifah\u00a0(Rahmatullahi Alayh)<\/em>. Thereafter he began to have a lot of respect for Imaam Saheb. Moulana Ibrahim Siyalkoti writes about himself in his book\u00a0Tareekhe Ahle Hadith<\/em>:<\/p>\n

          \u201cWhen looking for some\u00a0mas\u2019alah\u00a0<\/em>I went through the books on the shelf. I started checking up the view-point of Imaam Abu Hanifah\u00a0(Rahmatullahi Alayh)<\/em>. After going through different books some reservation settled in my heart regarding Imaam Abu Hanifah\u00a0(Rahmatullahi Alayh).<\/em><\/p>\n

          The effects of evil thoughts within me could be felt around me. It was broad daylight, yet I felt darkness enveloping me. The blackness was thick and compound which was similar to what the Ayat says: Darkness one over the other.\u201d At the same time, Allah Ta\u2019ala inspired my heart that this is the outcome of your ill-feelings for Abu Hanifah\u00a0(Rahmatullahi Alayh)<\/em>! Repent for your wrong!\u201d Moulana Ibraheem continues: I started reading the words of istighfaar and immediately the darkness disappeared. In fact, it was replaced with such brightness which outshone the daylight. From then onwards my respect and confidence for Imaam Abu Hanifah\u00a0(Rahmatullahi Alayh)<\/em>\u00a0continued to grow. I say to those who (don\u2019t listen to me and) continue reviling Abu Hanifah\u00a0(Rahmatullahi Alayh)<\/em>, my example with you is the very same which Allah Ta\u2019ala had said to the ones who denied the incident of Me\u2019raj.<\/p>\n

          \u0627\u0641\u062a\u0645\u0627\u0631\u0648\u0646\u0647 \u0639\u0644\u0649 \u0645\u0627 \u064a\u0631\u0649<\/p>\n

          So will you doubt that which he was shown (Surah Najam 53:12)<\/em><\/p>\n

          Hence it is futile for anyone to argue with me regarding something I witnessed in a wakeful state while I was in \u00a0my senses.\u201d\u00a0(Iktilaaf-e-ummat and siraat-e-mustaqeem 2\/49)<\/em><\/p>\n

          Moulana Ibraheem Siyalkoti prepared his book Tareekhe\u00a0Ahle Hadith<\/em>\u00a0in which he wrote some history of the seniors of the\u00a0Ahle Hadith<\/em>\u00a0as well as some of the history of the previous\u00a0Muhadditheen<\/em>. The book includes Imaam Abu Hanifa\u00a0(Rahmatullahi Alayh)<\/em>\u00a0amongst the previous senior\u00a0Muhadditheen<\/em>. The All-India\u00a0Ahle Hadith<\/em>\u00a0Conference of Delhi was impressed with the book and wished to distribute copies of it. They had one reservation: The name of Abu Hanifah\u00a0(Rahmatullahi Alayh)<\/em>\u00a0amongst the\u00a0Muhadditheen<\/em>!? They asked Moulana Ibraheem to de-list Imaam Abu Hanifah\u00a0(Rahmatullahi Alayh)<\/em>\u00a0and publish it (without the section of Abu Hanifa\u00a0(Rahmatullahi Alayh)<\/em>). Moulana replied by saying that the name of Imaam Abu Hanifah\u00a0(Rahmatullahi Alayh)<\/em>\u00a0can never be alienated from the fraternity of the\u00a0Muhadditheen<\/em>.\u00a0(Athaarul Hadith 2\/394)<\/em><\/p>\n

          \n

          [1]<\/a> Know as \u201cWahi ghair matloo\u201d<\/em>.<\/p>\n

          [2]<\/a> Tafsir Ibn Kathir \u2013 Surah Baqara (1\/237). In Abu Dawood Pg. 321:<\/p>\n

          \u0639\u0646 \u0639\u062f\u064a \u0628\u0646 \u062d\u0627\u062a\u0645 \u0642\u0627\u0644: \u0644\u0645\u0627 \u0646\u0632\u0644\u062a \u0647\u0630\u0647 \u0627\u0644\u0622\u064a\u0629 \u062d\u062a\u0649 \u064a\u062a\u0628\u064a\u0646 \u0644\u0643\u0645 \u0627\u0644\u062e\u064a\u0637 \u0627\u0644\u0623\u0628\u064a\u0636 \u0645\u0646 \u0627\u0644\u062e\u064a\u0637 \u0627\u0644\u0623\u0633\u0648\u062f \u0642\u0627\u0644 (\u0639\u062f\u064a) \u0623\u062e\u0630\u062a \u0639\u0642\u0627\u0644\u0627 \u0623\u0628\u064a\u0636 \u0648\u0639\u0642\u0627\u0644\u0627 \u0623\u0633\u0648\u062f \u0641\u0648\u0636\u0639\u062a\u0647\u0645\u0627 \u062a\u062d\u062a \u0648\u0633\u0627\u062f\u062a\u064a \u0641\u0646\u0638\u0631\u062a \u0641\u0644\u0645 \u0623\u062a\u0628\u064a\u0646 \u0641\u0630\u0643\u0631\u062a \u0630\u0644\u0643 \u0644\u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0641\u0636\u062d\u0643 \u0641\u0642\u0627\u0644 \u0625\u0646 \u0648\u0633\u0627\u062f\u0643 \u0625\u0630\u0646 \u0644\u0637\u0648\u064a\u0644 \u0639\u0631\u064a\u0636 \u0625\u0646\u0645\u0627 \u0647\u0648 \u0627\u0644\u0644\u064a\u0644 \u0648\u0627\u0644\u0646\u0647\u0627\u0631 “\u0648\u0642\u0627\u0644 \u0639\u062b\u0645\u0627\u0646” \u0625\u0646\u0645\u0627 \u0647\u0648 \u0633\u0648\u0627\u062f \u0627\u0644\u0644\u064a\u0644 \u0648\u0628\u064a\u0627\u0636 \u0627\u0644\u0646\u0647\u0627\u0631.<\/p>\n

          [3]<\/a> \u0627\u0644\u062a\u0642\u0644\u064a\u062f \u0647\u0648 \u0627\u0644\u0623\u062e\u0630 \u0628\u0642\u0648\u0644 \u0627\u0644\u063a\u064a\u0631\u0628\u063a\u064a\u0631 \u0645\u0639\u0631\u0641\u0629 \u062f\u0644\u064a\u0644\u0647 (\u0634\u0631\u062d \u0639\u0642\u0648\u062f \u0631\u0633\u0645 \u0627\u0644\u0645\u0641\u062a\u064a \u063523 \u2013 \u0642\u062f\u064a\u0645\u064a \u0643\u062a\u0628 \u062e\u0627\u0646\u0647 \u0643\u0631\u0627\u062a\u0634\u064a)<\/p>\n

          [4]<\/a> \u0641\u062a\u0627\u0648\u0649 \u062f\u0627\u0631 \u0627\u0644\u0639\u0644\u0648\u0645 \u0632\u0643\u0631\u064a\u0627 1\/141<\/p>\n

          [5]<\/a>\u00a0\u0642\u0627\u0644 \u0627\u0628\u0646 \u0627\u0644\u0642\u064a\u0645 \u0641\u064a “\u0625\u0639\u0644\u0627\u0645 \u0627\u0644\u0645\u0648\u0642\u0639\u064a\u0646” 1\/155:<\/p>\n

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          [6]<\/a>\u00a0\u0642\u0648\u0644\u0647: [ \u0641\u0642\u0627\u0644 \u0644\u0647 \u0643\u064a\u0641 \u062a\u0642\u0636\u064a ] \u0633\u0623\u0644\u0647 \u0639\u0646 \u0630\u0644\u0643 \u0648\u0647\u0648 \u0639\u0627\u0644\u0645 \u0628\u0623\u0646\u0647 \u0625\u0630 \u0644\u0648 \u0644\u0645 \u064a\u0643\u0646 \u0644\u0647 \u0639\u0644\u0645 \u0628\u0623\u0646\u0647 \u0639\u0627\u0631\u0641 \u0628\u0623\u0635\u0648\u0644 \u0627\u0644\u0642\u0636\u0627\u0621 \u0641\u0633\u0623\u0644\u0647 \u0644\u064a\u0639\u0644\u0645\u0648\u0627 \u0645\u0632\u064a\u062a\u0647 \u0641\u064a\u0645\u0627 \u0628\u064a\u0646\u0647\u0645 \u0648\u0623\u0646 \u0627\u0644\u0645\u0642\u062f\u0645 \u0641\u064a \u0627\u0644\u062d\u0643\u0645 \u0647\u0648 \u0627\u0644\u0643\u062a\u0627\u0628 \u060c \u062b\u0645 \u0627\u0644\u0633\u0646\u0629 \u062b\u0645 \u0627\u0644\u0642\u064a\u0627\u0633 \u060c \u0648\u0647\u0630\u0627 \u0647\u0648 \u0627\u0644\u062a\u0631\u062a\u064a\u0628 \u0627\u0644\u0630\u064a \u0627\u062e\u062a\u0631\u0646\u0627\u0647 \u060c \u0641\u0625\u0646 \u0642\u064a\u0644 \u0627\u0644\u0633\u0646\u0629 \u0641\u064a \u062d\u0642\u0647 \u0643\u0627\u0646\u062a \u0643\u0627\u0644\u0643\u062a\u0627\u0628 \u0644\u0645\u0627 \u0633\u0645\u0639\u0647 \u0645\u0646 \u0641\u064a \u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0648\u0644\u0627 \u0645\u0639\u0646\u0649 \u0644\u062a\u0623\u062e\u064a\u0631\u0647 \u0639\u0646 \u0627\u0644\u0643\u062a\u0627\u0628 \u060c \u0643\u064a\u0641 \u0648\u0642\u062f \u0642\u0644\u062a\u0645 \u0625\u0646 \u0627\u0644\u0633\u0646\u0629 \u0627\u0644\u0645\u0634\u0647\u0648\u0631\u0629 \u0648\u0627\u0644\u0645\u062a\u0648\u0627\u062a\u0631\u0629 \u0645\u0633\u0627\u0648\u064a\u0629 \u0644\u0644\u0643\u062a\u0627\u0628 \u0641\u064a \u0627\u0644\u0642\u0637\u0639\u064a\u0629 \u060c \u0642\u0644\u0646\u0627 \u0644\u0645 \u064a\u0643\u0646 \u0643\u0644 \u0627\u0644\u0633\u0646\u0629 \u0645\u0633\u0645\u0648\u0639\u0629 \u0644\u0647 \u0645\u0646 \u0641\u064a \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0641\u0644\u0645 \u064a\u0643\u0646 \u062c\u0645\u0644\u0629 \u0645\u0646 \u0627\u0644\u0623\u062e\u0628\u0627\u0631 \u0625\u0644\u0627 \u0648\u0635\u0644\u062a \u0645\u0639\u0627\u0630\u0627 \u0628\u0648\u0633\u0627\u0626\u0637 \u060c \u0642\u0644\u062a: \u0623\u0648 \u0643\u062b\u0631\u062a \u0648\u0644\u0645 \u064a\u0642\u062f\u0645 \u0639\u0644\u0649 \u0642\u064a\u0627\u0633\u0647 \u0633\u064a\u0631\u0629 \u0627\u0644\u0634\u064a\u062e\u064a\u0646 \u0643\u0645\u0627 \u0641\u0639\u0644\u0647 \u0633\u064a\u062f\u0646\u0627 \u0639\u062b\u0645\u0627\u0646 \u0648\u0644\u0627 \u0622\u062b\u0627\u0631 \u0627\u0644\u0635\u062d\u0627\u0628\u0629 \u0643\u0645\u0627 \u0630\u0647\u0628\u062a \u0625\u0644\u064a\u0647 \u0623\u0626\u0645\u0629 \u0627\u0644\u0641\u0642\u0647\u0627\u0621 \u0644\u0645\u0627 \u0623\u0646\u0647\u0627 \u0644\u0645 \u062a\u0643\u0646 \u0627\u0634\u062a\u0647\u0631\u062a \u0628\u0639\u062f \u0628\u0644 \u0648\u0644\u0645 \u062a\u0642\u0639 \u0628\u062d\u064a\u062b \u064a\u0639\u062a\u062f \u0628\u0647\u0627 \u064a\u0639\u0646\u064a \u0623\u0646\u0647\u0627 \u0643\u0627\u0646\u062a \u0642\u0644\u064a\u0644\u0629 \u0628\u0639\u062f \u060c \u0642\u0648\u0644\u0647 [ \u0627\u062c\u062a\u0647\u062f \u0628\u0631\u0627\u0626\u064a \u0623\u0648 \u0627\u062c\u062a\u0647\u062f \u0631\u0627\u0626\u064a ] \u0643\u0644\u0627\u0647\u0645\u0627 \u062b\u0627\u0628\u062a\u0627\u0646 \u0623\u064a \u0623\u0648\u0642\u0639 \u0631\u0623\u064a \u0641\u064a \u0627\u0644\u062c\u0647\u062f \u0623\u0648 \u0623\u0642\u0639 \u0641\u064a \u0627\u0644\u062c\u0647\u062f \u0628\u0645\u0639\u0627\u0648\u0646\u0629 \u0631\u0623\u064a\u064a \u0648\u0627\u0633\u062a\u0639\u0627\u0646\u062a\u064a \u0628\u0647. (\u0627\u0644\u0643\u0648\u0643\u0628 \u0627\u0644\u062f\u0631\u064a 2\/344)<\/p>\n

          [7]<\/a>\u00a0The elementary level where children are taught the Arabic alphabets, and then taught to recite the Qur\u2019an.<\/p>\n

          [8]<\/a> \u0648\u0648\u0642\u0641 \u0627\u0644\u062a\u0642\u0644\u064a\u062f \u0641\u064a \u0627\u0644\u0623\u0645\u0635\u0627\u0631 \u0639\u0646\u062f \u0647\u0624\u0644\u0627\u0621 \u0627\u0644\u0623\u0631\u0628\u0639\u0629\u060c \u0648\u062f\u0631\u0633 \u0627\u0644\u0645\u0642\u0644\u062f\u0648\u0646 \u0644\u0645\u0646 \u0633\u0648\u0627\u0647\u0645. \u0648\u0633\u062f \u0627\u0644\u0646\u0627\u0633 \u0628\u0627\u0628 \u0627\u0644\u062e\u0644\u0627\u0641 \u0648\u0637\u0631\u0642\u0647 \u0644\u0645\u0627 \u0643\u062b\u0631 \u062a\u0634\u0639\u0628 \u0627\u0644\u0627\u0635\u0637\u0644\u0627\u062d\u0627\u062a \u0641\u064a \u0627\u0644\u0639\u0644\u0648\u0645 \u0648\u0644\u0645\u0627 \u0639\u0627\u0642 \u0639\u0646 \u0627\u0644\u0648\u0635\u0648\u0644 \u0625\u0644\u0649 \u0631\u062a\u0628\u0629 \u0627\u0644\u0627\u062c\u062a\u0647\u0627\u062f\u060c \u0648\u0644\u0645\u0627 \u062e\u0634\u064a \u0645\u0646 \u0625\u0633\u0646\u0627\u062f \u0630\u0644\u0643 \u0625\u0644\u0649 \u063a\u064a\u0631 \u0623\u0647\u0644\u0647\u060c \u0648\u0645\u0646 \u0644\u0627 \u064a\u0648\u062b\u0642 \u0628\u0631\u0623\u064a\u0647 \u0648\u0644\u0627 \u0628\u062f\u064a\u0646\u0647\u060c \u0641\u0635\u0631\u062d\u0648\u0627 \u0628\u0627\u0644\u0639\u062c\u0632 \u0648\u0627\u0644\u0625\u0639\u0648\u0627\u0632\u060c \u0648\u0631\u062f\u0648\u0627 \u0627\u0644\u0646\u0627\u0633 \u0625\u0644\u0649 \u062a\u0642\u0644\u064a\u062f \u0647\u0624\u0644\u0627\u0621\u060c \u0643\u0644 \u0645\u0646 \u0627\u062e\u062a\u0635 \u0628\u0647 \u0645\u0646 \u0627\u0644\u0645\u0642\u0644\u062f\u064a\u0646. \u0648\u062d\u0638\u0631\u0648\u0627 \u0623\u0646 \u064a\u062a\u062f\u0627\u0648\u0644 \u062a\u0642\u0644\u064a\u062f\u0647\u0645 \u0644\u0645\u0627 \u0641\u064a\u0647 \u0645\u0646 \u0627\u0644\u062a\u0644\u0627\u0639\u0628. \u0648\u0644\u0645 \u064a\u0628\u0642 \u0625\u0644\u0627 \u0646\u0642\u0644 \u0645\u0630\u0627\u0647\u0628\u0647\u0645. \u0648\u0639\u0645\u0644 \u0643\u0644 \u0645\u0642\u0644\u062f \u0628\u0645\u0630\u0647\u0628 \u0645\u0646 \u0642\u0644\u062f\u0647 \u0645\u0646\u0647\u0645 \u0628\u0639\u062f \u062a\u0635\u062d\u064a\u062d \u0627\u0644\u0623\u0635\u0648\u0644 \u0648\u0627\u062a\u0635\u0627\u0644 \u0633\u0646\u062f\u0647\u0627 \u0628\u0627\u0644\u0631\u0648\u0627\u064a\u0629\u060c \u0644\u0627 \u0645\u062d\u0635\u0648\u0644 \u0627\u0644\u064a\u0648\u0645 \u0644\u0644\u0641\u0642\u0647 \u063a\u064a\u0631 \u0647\u0630\u0627. (\u0645\u0642\u062f\u0645\u0629 \u0627\u0628\u0646 \u062e\u0644\u062f\u0648\u0646 \u2013 \u0639\u0644\u0645 \u0627\u0644\u0641\u0642\u0647 \u0648\u0645\u0627 \u064a\u062a\u0628\u0647 \u0645\u0646 \u0627\u0644\u0641\u0631\u0627\u0626\u0636)<\/p>\n

          [9]<\/a>\u0645\u0642\u062f\u0645\u0629 \u0641\u064a\u0636 \u0627\u0644\u0642\u062f\u064a\u0631 \u063516<\/p>\n

          [10]<\/a>\u00a0Who are the blind followers Pg. 50 (An excerpt from Ashraful Jawaab<\/em>)<\/p>\n

          [11]<\/a> \u0635\u062d\u064a\u062d \u0627\u0644\u0628\u062e\u0627\u0631\u064a : 2 \/ 1077 : \u0639\u0646 \u0639\u0644\u064a \u0623\u0646 \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0628\u0639\u062b \u062c\u064a\u0634\u0627 \u0648 \u0623\u0645\u0651\u0631 \u0639\u0644\u064a\u0647\u0645 \u0631\u062c\u0644\u0627 \u0641\u0623\u0648\u0642\u062f \u0646\u0627\u0631\u0627 \u0641\u0642\u0627\u0644 \u0627\u062f\u062e\u0644\u0648\u0647\u0627 \u0641\u0623\u0631\u0627\u062f\u0648\u0627 \u0623\u0646 \u064a\u062f\u062e\u0644\u0648\u0647\u0627 \u0641\u0642\u0627\u0644 \u0622\u062e\u0631\u0648\u0646 \u0625\u0646\u0645\u0627 \u0641\u0631\u0631\u0646\u0627 \u0645\u0646\u0647\u0627 \u0641\u0630\u0643\u0631\u0648\u0627 \u0644\u0644\u0646\u0628\u064a (\u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645) \u0641\u0642\u0627\u0644 \u0644\u0644\u0630\u064a\u0646 \u0623\u0631\u0627\u062f\u0648\u0627 \u0623\u0646 \u064a\u062f\u062e\u0644\u0648\u0647\u0627 \u0644\u0648 \u062f\u062e\u0644\u0648\u0647\u0627 \u0644\u0645 \u064a\u0632\u0627\u0644\u0648\u0627 \u0641\u064a\u0647\u0627 \u0625\u0644\u0649 \u064a\u0648\u0645 \u0627\u0644\u0642\u064a\u0627\u0645\u0629 \u0648 \u0642\u0627\u0644 \u0644\u0644\u0622\u062e\u0631\u064a\u0646 \u0644\u0627 \u0637\u0627\u0639\u0629 \u0641\u064a \u0645\u0639\u0635\u064a\u0629 \u0627\u0644\u0644\u0647 \u0625\u0646\u0645\u0627 \u0627\u0644\u0637\u0627\u0639\u0629 \u0641\u064a \u0627\u0644\u0645\u0639\u0631\u0648\u0641.<\/p>\n

          [12]<\/a> \u062a\u0641\u0633\u064a\u0631 \u0627\u0628\u0646 \u0643\u062b\u064a\u0631 \u2013 \u0633\u0648\u0631\u0629 \u0628\u0642\u0631\u0629 \u2013 1\/237: \u0648\u0642\u0627\u0644 \u0627\u0644\u0625\u0645\u0627\u0645 \u0623\u062d\u0645\u062f \u062d\u062f\u062b\u0646\u0627 \u0647\u0634\u064a\u0645 \u0623\u062e\u0628\u0631\u0646\u0627 \u062d\u0635\u064a\u0646 \u0639\u0646 \u0627\u0644\u0634\u0639\u0628\u064a \u0623\u062e\u0628\u0631\u0646\u064a \u0639\u062f\u064a \u0628\u0646 \u062d\u0627\u062a\u0645 \u0642\u0627\u0644 \u0644\u0645\u0627 \u0646\u0632\u0644\u062a \u0647\u0630\u0647 \u0627\u0644\u0622\u064a\u0629 \u0648\u0643\u0644\u0648\u0627 \u0648\u0627\u0634\u0631\u0628\u0648\u0627 \u062d\u062a\u0649 \u064a\u062a\u0628\u064a\u0646 \u0644\u0643\u0645 \u0627\u0644\u062e\u064a\u0637 \u0627\u0644\u0623\u0628\u064a\u0636 \u0645\u0646 \u0627\u0644\u062e\u064a\u0637 \u0627\u0644\u0623\u0633\u0648\u062f \u0639\u0645\u062f\u062a \u0625\u0644\u0649 \u0639\u0642\u0627\u0644\u064a\u0646 \u0623\u062d\u062f\u0647\u0645\u0627 \u0623\u0633\u0648\u062f \u0648\u0627\u0644\u0622\u062e\u0631 \u0623\u0628\u064a\u0636 \u0642\u0627\u0644 \u0641\u062c\u0639\u0644\u062a\u0647\u0645\u0627 \u062a\u062d\u062a \u0648\u0633\u0627\u062f\u062a\u064a \u0642\u0627\u0644 \u0641\u062c\u0639\u0644\u062a \u0623\u0646\u0638\u0631 \u0625\u0644\u064a\u0647\u0645\u0627 \u0641\u0644\u0627 \u062a\u0628\u064a\u0646 \u0644\u064a \u0627\u0644\u0623\u0633\u0648\u062f \u0645\u0646 \u0627\u0644\u0623\u0628\u064a\u0636\u060c \u0648\u0644\u0627 \u0627\u0644\u0623\u0628\u064a\u0636 \u0645\u0646 \u0627\u0644\u0623\u0633\u0648\u062f\u060c \u0641\u0644\u0645\u0627 \u0623\u0635\u0628\u062d\u062a \u063a\u062f\u0648\u062a \u0639\u0644\u0649 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0641\u0623\u062e\u0628\u0631\u062a\u0647 \u0628\u0627\u0644\u0630\u064a \u0635\u0646\u0639\u062a \u0641\u0642\u0627\u0644 \u0625\u0646 \u0648\u0633\u0627\u062f\u0643 \u0625\u0630\u0627 \u0644\u0639\u0631\u064a\u0636 \u0625\u0646\u0645\u0627 \u0630\u0644\u0643 \u0628\u064a\u0627\u0636 \u0627\u0644\u0646\u0647\u0627\u0631 \u0648\u0633\u0648\u0627\u062f \u0627\u0644\u0644\u064a\u0644.<\/p>\n

          [13]<\/a> \u0633\u0646\u0646 \u0623\u0628\u064a \u062f\u0627\u0648\u062f : \u0635 321 : \u0639\u0646 \u0639\u062f\u064a \u0628\u0646 \u062d\u0627\u062a\u0645 \u0642\u0627\u0644 \u0644\u0645\u0627 \u0646\u0632\u0644\u062a \u0647\u0630\u0647 \u0627\u0644\u0622\u064a\u0629 : “\u062d\u064e\u062a\u0651\u0670\u06cc \u06cc\u064e\u062a\u064e\u0628\u064e\u06cc\u064e\u0651\u0646\u064e \u0644\u064e\u0643\u064f\u0645\u064f \u0627\u0644\u0652\u062e\u064e\u06cc\u06e1\u0637\u064f \u0627\u0644\u06e1\u0627\u064e\u0628\u0652\u06cc\u064e\u0636\u064f \u0645\u0650\u0646\u064e \u0627\u0644\u0652\u062e\u064e\u06cc\u06e1\u0637\u0650 \u0627\u0644\u06e1\u0627\u064e\u0633\u0652\u0648\u064e\u062f\u0650” \u0642\u0627\u0644 \u0623\u062e\u0630\u062a \u0639\u0642\u0627\u0644\u0627 \u0623\u0628\u064a\u0636 \u0648 \u0639\u0642\u0627\u0644\u0627 \u0623\u0633\u0648\u062f \u0641\u0648\u0636\u0639\u062a\u0647\u0645\u0627 \u062a\u062d\u062a \u0648\u0633\u0627\u062f\u062a\u064a \u0641\u0646\u0638\u0631\u062a \u0641\u0644\u0645 \u0623\u062a\u0628\u064a\u0646 \u0641\u0630\u0643\u0631\u062a \u0630\u0644\u0643 \u0644\u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0641\u0642\u0627\u0644 \u0625\u0646 \u0648\u0633\u0627\u062f\u062a\u0643 \u0625\u0630\u0627 \u0644\u0637\u0648\u064a\u0644 \u0639\u0631\u064a\u0636 \u0625\u0646\u0645\u0627 \u0647\u0648 \u0627\u0644\u0644\u064a\u0644 \u0648 \u0627\u0644\u0646\u0647\u0627\u0631.<\/p>\n

          [14]<\/a> \u0645\u0634\u0643\u0627\u0629 \u0627\u0644\u0645\u0635\u0627\u0628\u064a\u062d : \u0635 54 : \u0648 \u0639\u0646 \u062c\u0627\u0628\u0631 \u0642\u0627\u0644 \u062e\u0631\u062c\u0646\u0627 \u0641\u064a \u0633\u0641\u0631 \u0641\u0623\u0635\u0627\u0628 \u0631\u062c\u0644\u0627 \u0645\u0646\u0627 \u062d\u062c\u0631 \u0641\u0634\u062d\u0647 \u0641\u064a \u0631\u0623\u0633\u0647 \u0641\u0627\u062d\u062a\u0644\u0645 \u0641\u0633\u0623\u0644 \u0623\u0635\u062d\u0627\u0628\u0647 \u0647\u0644 \u062a\u062c\u062f\u0648\u0646 \u0644\u064a \u0631\u062e\u0635\u0629 \u0641\u064a \u0627\u0644\u062a\u064a\u0645\u0645 \u0642\u0627\u0644\u0648\u0627 \u0645\u0627 \u0646\u062c\u062f \u0644\u0643 \u0631\u062e\u0635\u0629 \u0648 \u0623\u0646\u062a \u062a\u0642\u062f\u0631 \u0639\u0644\u0649 \u0627\u0644\u0645\u0627\u0621 \u0641\u0627\u063a\u062a\u0633\u0644 \u0641\u0645\u0627\u062a \u0641\u0644\u0645\u0627 \u0642\u062f\u0645\u0646\u0627 \u0639\u0644\u0649 \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0623\u064f\u062e\u0628\u0631 \u0628\u0630\u0644\u0643 \u0642\u0627\u0644 \u0642\u062a\u0644\u0648\u0647 \u0642\u062a\u0644\u0647\u0645 \u0627\u0644\u0644\u0647 \u0623\u0644\u0627 \u0633\u0623\u0644\u0648\u0627 \u0625\u0630\u0627 \u0644\u0645 \u064a\u0639\u0644\u0645\u0648\u0627 \u0641\u0625\u0646\u0645\u0627 \u0634\u0641\u0627\u0621 \u0627\u0644\u0639\u064a \u0627\u0644\u0633\u0648\u0627\u0644 \u0625\u0646\u0645\u0627 \u0643\u0627\u0646 \u064a\u0643\u0641\u064a\u0647 \u0623\u0646 \u064a\u062a\u064a\u0645\u0645 \u0648 \u064a\u0639\u0635\u0628 \u0639\u0644\u0649 \u062c\u0631\u062d\u0647 \u062e\u0631\u0642\u0629 \u062b\u0645 \u064a\u0645\u0633\u062d \u0639\u0644\u064a\u0647\u0627 \u0648 \u064a\u063a\u0633\u0644 \u0633\u0627\u0626\u0631 \u062c\u0633\u062f\u0647 . \u0631\u0648\u0627\u0647 \u0623\u0628\u0648 \u062f\u0627\u0648\u062f<\/p>\n

          [15]<\/a> That which is compulsory on account of it being the only medium to fulfilling the Islamic injunction of Deen<\/em>, though it is not directly established in any of the textual proofs of Deen<\/em> viz. the Qur\u2019an and Hadith<\/em>.<\/p>\n

          [16]<\/a> Mut’ah<\/em> refers to a temporary marriage that was initially allowed for mujaahids<\/em> who were out in jihaad<\/em> and it was later abrogated. A proper nikaah<\/em> would be performed with the woman in the presence of witnesses and with mahr<\/em>.<\/p>\n

          [17]<\/a> \u0639\u0646 \u0625\u064a\u0627\u0633 \u0628\u0646 \u0633\u0644\u0645\u0629 \u0639\u0646 \u0623\u0628\u064a\u0647 \u0642\u0627\u0644 \u0631\u062e\u0635 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0639\u0627\u0645 \u0623\u0648\u0637\u0627\u0633 \u0641\u064a \u0627\u0644\u0645\u062a\u0639\u0629 \u062b\u0644\u0627\u062b\u0627 \u062b\u0645 \u0646\u0647\u064a \u0639\u0646\u0647\u0627<\/p>\n

          Iyaas ibnu Salmah reports from his father that Rasulullah (Sallallahu Alyhi Wasallam) permitted the Sahaba (Radiyallahu Anhum) on the year of Awtaas (on the occasion of the conquest of Makkah) to practise mut’ah for three days, thereafter Rasulullah (Sallallahu Alyhi Wasallam) prohibited them forever. (Saheeh Muslim 1\/451)<\/em><\/p>\n

          [18]<\/a> This refers to those verses whose laws have been abrogated and replaced with other laws though the recitation of those verses has not been abrogated. An example of this would be the Ayah regarding jihaad:<\/p>\n

          \u0643\u064f\u0641\u064f\u0651\u0648\u0627 \u0623\u064e\u064a\u0652\u062f\u0650\u064a\u064e\u0643\u064f\u0645\u0652 \u0648\u064e\u0623\u064e\u0642\u0650\u064a\u0645\u064f\u0648\u0627 \u0627\u0644\u0635\u064e\u0651\u0644\u064e\u0627\u0629\u064e \u0648\u064e\u0622\u062a\u064f\u0648\u0627 \u0627\u0644\u0632\u064e\u0651\u0643\u064e\u0627\u0629\u064e<\/p>\n

          Restrain your hands from jihaad and establish Salaah and discharge zakaat (Surah Nisa 4:77)<\/em><\/p>\n

          This law existed at the beginning of Islam when the Sahaba (Radiyallahu Anhum) <\/em>were not permitted to wage war against the kuffaar<\/em>. Later on this law was abrogated with the following verse:<\/p>\n

          \u0623\u064f\u0630\u0650\u0646\u064e \u0644\u0650\u0644\u064e\u0651\u0630\u0650\u064a\u0646\u064e \u064a\u064f\u0642\u064e\u0627\u062a\u064e\u0644\u064f\u0648\u0646\u064e \u0628\u0650\u0623\u064e\u0646\u064e\u0651\u0647\u064f\u0645\u0652 \u0638\u064f\u0644\u0650\u0645\u064f\u0648\u0627<\/p>\n

          Waging war with the kuffar has been permitted for you on account of you being oppressed (Surah Haj 22:39)<\/em><\/p>\n

          [19]<\/a> \u0642\u0627\u0644 \u0623\u0628\u0648 \u0639\u064a\u0633\u0649 \u0648\u062d\u0646\u0634 \u0647\u0648 \u0623\u0628\u0648 \u0639\u0644\u0649 \u0627\u0644\u0631\u062d\u0628\u064a \u0648\u0647\u0648 \u062d\u0646\u0634 \u0628\u0646 \u0642\u064a\u0633 \u0648\u0647\u0648 \u0636\u0639\u064a\u0641 \u0639\u0646\u062f \u0627\u0647\u0644 \u0627\u0644\u062d\u062f\u064a\u062b\u060c \u0636\u0639\u0641\u0647 \u0623\u062d\u0645\u062f \u0648\u063a\u064a\u0631\u0647<\/p>\n

          \u0642\u0627\u0644 \u0645\u062d\u0645\u062f : \u0628\u0644\u063a\u0646\u0627 \u0639\u0646 \u0639\u0645\u0631 \u0628\u0646 \u0627\u0644\u062e\u0637\u0627\u0628 \u0623\u0646\u0647 \u0643\u062a\u0628 \u0641\u064a \u0627\u0644\u0622\u0641\u0627\u0642 \u064a\u0646\u0647\u0627\u0647\u0645 \u0623\u0646 \u064a\u062c\u0645\u0639\u0648\u0627 \u0628\u064a\u0646 \u0627\u0644\u0635\u0644\u0627\u062a\u064a\u0646 \u0648\u064a\u062e\u0628\u0631\u0647\u0645 \u0623\u0646 \u0627\u0644\u062c\u0645\u0639 \u0628\u064a\u0646 \u0627\u0644\u0635\u0644\u0627\u062a\u064a\u0646 \u0641\u064a \u0648\u0642\u062a \u0648\u0627\u062d\u062f \u0643\u0628\u064a\u0631\u0629 \u0645\u0646 \u0627\u0644\u0643\u0628\u0627\u0626\u0631 . \u0623\u062e\u0628\u0631\u0646\u0627 \u0628\u0630\u0644\u0643 \u0627\u0644\u062b\u0642\u0627\u062a \u0639\u0646 \u0627\u0644\u0639\u0644\u0627\u0621 \u0628\u0646 \u0627\u0644\u062d\u0627\u0631\u062b \u0639\u0646 \u0645\u0643\u062d\u0648\u0644 \u0639\u0646 \u0627\u0628\u0646 \u0639\u0628\u0627\u0633 : \u0639\u0646 \u0627\u0644\u0646\u0628\u064a\u2013\u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 – \u0642\u0627\u0644 \u0645\u0646 \u062c\u0645\u0639 \u0627\u0644\u0635\u0644\u0627\u062a\u064a\u0646 \u0645\u0646 \u063a\u064a\u0631 \u0639\u0630\u0631 \u0641\u0642\u062f \u0623\u062a\u0649 \u0628\u0627\u0628\u0627 \u0645\u0646 \u0623\u0628\u0648\u0627\u0628 \u0627\u0644\u0643\u0628\u0627\u0626\u0631 ( \u0645\u0624\u0637\u0627 \u0628\u0631\u0648\u0627\u064a\u0629 \u0645\u062d\u0645\u062f \u0628\u0646 \u0627\u0644\u062d\u0633\u0646 \u0627\u0644\u0634\u064a\u0628\u0627\u0646\u064a\u060c \u0635 132)<\/p>\n

          [20]<\/a> According to the Hanafi mazhab<\/em>, this Hadith<\/em> can be practised upon if interpreted in this way that Rasulullah (Sallallahu Alayhi Wasallam)<\/em> performed both Salaahs<\/em> together by performing Zuhr<\/em> in it’s last time and Asr<\/em> in it’s first time, similarly Maghrib<\/em> in it’s last time and Esha<\/em> in it’s first time. In this way both Salaahs<\/em> would be performed in their respective times.<\/p>\n

          [21]<\/a> \u0631\u062f \u0627\u0644\u0645\u062d\u062a\u0627\u0631 : 4\/80 : \u0644\u0645\u0627 \u0641\u064a \u0627\u0644\u062a\u0627\u062a\u0631\u062e\u0627\u0646\u064a\u0629 \u062d\u0643\u0649 \u0623\u0646 \u0631\u062c\u0644\u0627 \u0645\u0646 \u0623\u0635\u062d\u0627\u0628 \u0623\u0628\u064a \u062d\u0646\u064a\u0641\u0629 \u062e\u0637\u0628 \u0625\u0644\u0649 \u0631\u062c\u0644 \u0645\u0646 \u0623\u0635\u062d\u0627\u0628 \u0627\u0644\u062d\u062f\u064a\u062b \u0627\u0628\u0646\u062a\u0647 \u0641\u064a \u0639\u0647\u062f \u0623\u0628\u064a \u0628\u0643\u0631 \u0627\u0644\u062c\u0648\u0632\u062c\u0627\u0646\u064a \u0641\u0623\u0628\u0649 \u0625\u0644\u0627 \u0623\u0646 \u064a\u062a\u0631\u0643 \u0645\u0630\u0647\u0628\u0647 \u0641\u064a\u0642\u0631\u0623 \u062e\u0644\u0641 \u0627\u0644\u0625\u0645\u0627\u0645 \u0648\u064a\u0631\u0641\u0639 \u064a\u062f\u064a\u0647 \u0639\u0646\u062f \u0627\u0644\u0627\u0646\u062d\u0637\u0627\u0637 \u0648\u0646\u062d\u0648 \u0630\u0644\u0643 \u0641\u0623\u062c\u0627\u0628\u0647 \u0641\u0632\u0648\u062c\u0647 \u0641\u0642\u0627\u0644 \u0627\u0644\u0634\u064a\u062e \u0628\u0639\u062f \u0645\u0627 \u0633\u0626\u0644 \u0639\u0646 \u0647\u0630\u0647 \u0648 \u0623\u0637\u0631\u0642 \u0631\u0623\u0633\u0647 \u0627\u0644\u0646\u0643\u0627\u062d \u062c\u0627\u0626\u0632 \u0648 \u0644\u0643\u0646 \u0623\u062e\u0627\u0641 \u0639\u0644\u064a\u0647 \u0623\u0646 \u064a\u0630\u0647\u0628 \u0625\u064a\u0645\u0627\u0646\u0647 \u0648\u0642\u062a \u0627\u0644\u0646\u0632\u0639 \u0644\u0623\u0646\u0647 \u0627\u0633\u062a\u062e\u0641 \u0628\u0645\u0630\u0647\u0628\u0647 \u0627\u0644\u0630\u064a \u0647\u0648 \u062d\u0642 \u0639\u0646\u062f\u0647 \u0648\u062a\u0631\u0643\u0647 \u0644\u0623\u062c\u0644 \u062c\u064a\u0641\u0629 \u0645\u0646\u062a\u0646\u0629<\/p>\n

          [22]<\/a> Ashraful Jawaab Pg.148<\/p>\n

          [23]<\/a> Asharah Mubashsharah<\/em> were those ten selected Sahaabah (Radiyallahu Anhum)<\/em> who were collectively granted the glad tidings of their entry into paradise by Rasulullah (Sallallahu Alayhi Wasallam)<\/em> in one gathering.<\/p>\n

          [24]<\/a> Nass-e-Qat\u2019i<\/em> is an explicit textual proof established from a Qur\u2019anic verse or a Mutawaatir Hadith<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"

          The Object of man\u2019s existence The Object of man\u2019s existence on earth is to recognize, worship and serve his creator, Allah Ta\u2019ala. Everything else is secondary. Worship of Allah Ta\u2019ala is not restricted to the five pillars (Imaan, Salaah, Zakaah, Fasting and Haj). Instead it encompasses every facet of life from eating to answering the …<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[768,861],"tags":[219,406],"class_list":["post-3812","post","type-post","status-publish","format-standard","","category-aqaaid","category-salafism","tag-books-2","tag-taqleed"],"_links":{"self":[{"href":"https:\/\/ihyaauddeen.co.za\/index.php?rest_route=\/wp\/v2\/posts\/3812","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ihyaauddeen.co.za\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ihyaauddeen.co.za\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ihyaauddeen.co.za\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/ihyaauddeen.co.za\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=3812"}],"version-history":[{"count":70,"href":"https:\/\/ihyaauddeen.co.za\/index.php?rest_route=\/wp\/v2\/posts\/3812\/revisions"}],"predecessor-version":[{"id":23751,"href":"https:\/\/ihyaauddeen.co.za\/index.php?rest_route=\/wp\/v2\/posts\/3812\/revisions\/23751"}],"wp:attachment":[{"href":"https:\/\/ihyaauddeen.co.za\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=3812"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ihyaauddeen.co.za\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=3812"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ihyaauddeen.co.za\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=3812"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}

The Third Problem that will Arise by Referring Directly to the Qur\u2019an and Hadith<\/h2>\n

The third problem is that some people will come across certain\u00a0Ahaadith<\/em>\u00a0which have been unanimously abrogated (i.e. according to the consensus of the Sahaabah\u00a0(Radiyallahu Anhum)\u00a0<\/em>and the entire\u00a0ummah<\/em>), however due to lack of sufficient knowledge regarding the historical background of the law, they will begin practising upon it.<\/p>\n

Consider the\u00a0Hadith<\/em>\u00a0which permits the practice of\u00a0mut\u2019ah<\/em> [16]<\/sup><\/a>. Undoubtedly, for a limited time the Sahaabah\u00a0(Radiyallahu Anhum)<\/em>\u00a0were allowed to practise mut\u2019ah in the noble era of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0during\u00a0jihaad<\/em>. However, this permissibility was later on abrogated by the law of prohibition. If anyone independently studies the classical works of theMuhadditheen<\/em>, viz. Saheeh Bukhaari, Saheeh Muslim as well as other compilations of Hadith, he will conclude that it is permissible for one to practise mut\u2019ah, since the\u00a0Hadith<\/em>\u00a0which mentions its permissibility is recorded in these books.<\/p>\n

The following narration appears in Saheeh Muslim 1\/450:<\/p>\n

\u0639\u0646 \u062c\u0627\u0628\u0631 \u0628\u0646 \u0639\u0628\u062f \u0627\u0644\u0644\u0647 \u0648 \u0633\u0644\u0645\u0629 \u0628\u0646 \u0627\u0644\u0623\u0643\u0648\u0639 \u0642\u0627\u0644\u0627 \u062e\u0631\u062c \u0639\u0644\u064a\u0646\u0627 \u0645\u0646\u0627\u062f\u064a \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u2013 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u2013 \u0641\u0642\u0627\u0644 : \u0625\u0646 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u2013\u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u2013 \u0642\u062f \u0623\u0630\u0646 \u0644\u0643\u0645 \u0623\u0646 \u062a\u0633\u062a\u0645\u062a\u0639\u0648\u0627 \u064a\u0639\u0646\u064a \u0645\u062a\u0639\u0629 \u0627\u0644\u0646\u0633\u0627\u0621<\/p>\n

Jabir bin Abdullah and Salimah bin Akwa` report: \u201cA person came out to us and announced, \u2018Indeed Rasulullah (Sallallahu Alayhi Wasallam) has granted you permission to engage in mut\u2019ah.\u2019\u201d<\/em><\/p>\n

This Hadith was later on abrogated by many other Ahaadith. [17]<\/sup><\/a><\/p>\n

From this example we can well imagine the disastrous outcome of those who refer directly to the Qur\u2019an and\u00a0Hadith<\/em>. They will eventually end up following abrogated\u00a0Ahaadith<\/em>. It should be understood that merely finding a\u00a0Hadith<\/em>\u00a0recorded in Bukhaari or Muslim or any other compilation of\u00a0Hadith<\/em>\u00a0will not allow one to practise upon it. Just as there are certain verses recorded in the Qur\u2019an which are unanimously abrogated [18]<\/sup><\/a>, similarly there are many authenticAhaadith\u00a0<\/em>contained in the books of\u00a0Hadith<\/em>\u00a0(viz. Saheeh Bukhaari, Saheeh Muslim, etc.) which are also unanimously abrogated. The reason for these\u00a0Ahaadith<\/em>\u00a0being recorded in these books was in order to prove that this law existed in the earlier era of Islam.<\/p>\n

Hence, we conclude that any\u00a0Hadith<\/em>\u00a0found in the various books of\u00a0Hadith<\/em>\u00a0will not necessarily qualify it to be practised upon. Instead one will have to verify whether Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0continued practising upon it till the end of his life or prior to the demise of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0it was abrogated.<\/p>\n

It is reported that when Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0dispatched Hadhrat Mu\u2019aaz\u00a0(Radiyallahu Anhu)<\/em>\u00a0to Yemen, he asked him, \u201cWhat procedure will you adopt when passing decisions in the affairs of the Muslims?\u201d Mu\u2019aaz\u00a0(Radiyallahu Anhu)<\/em>\u00a0replied: \u201cI will decide in accordance to the Qur\u2019an.\u201d Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0then asked him: \u201cIf a law is not found in the Qur\u2019an then what will you do?\u201d He replied, \u201cI will refer to the\u00a0Ahaadith<\/em>\u00a0of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>.\u201d Nabi\u00a0(Sallallahu Alayhi Wasallam)\u00a0<\/em>then questioned him: \u201cIf the ruling is not found in the\u00a0Ahaadith<\/em>, then what will you do?\u201d He replied: \u201cI will employ my ability of reasoning (ijtihaad)<\/em>\u00a0in reaching a conclusion.\u201d Upon hearing this, Nabi\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0said: \u201cAll praise be to Allah who inspired the messenger of Rasulullah\u00a0(Sallallahu Alayhi Wasallam)<\/em>\u00a0Mu\u2019aaz\u00a0(Radiyallahu Anhu)<\/em>\u00a0with the correct guidance.\u201d\u00a0\u00a0(Sunanut Tirmizi \u2013 Kitaabul Ahkaam \u2013 1\/247)<\/em> [5]<\/sup><\/a><\/p>\n