Thursday, 7 June 2012

When hadith is Sahih then it is my Madhab

As Salamu Alaykum

We often come across Ghayr Muqalideen/Wahabis saying that Imam ash-Shafi'i (rah) and other Imams said that When hadith is proven Sahih then that is my Madhab or when you find a Sahih hadith opposing my opinion then take the hadith and throw away my qawl etc...

From such quotes of great scholars the Ghayr Muqalideen try to misguide people that this wording applies on all people whether layman i.e. even if a nincompoop like Wahabi sees some sahih hadith and starts acting "ON DHAHIR (APPARENT)" meaning of it then It is fine to reject the Qawl of Imam.

This is the biggest daleel rather Dajl which Wahabis use in order to fool innocent people. Now here is Mawt-e-Wahabi Ba Zubaan-e-Nawawi (rah)

Explaining this quote from Imam ash-Shafi'i (rah) Imam al-Nawawi (rah) said:

ما نقل عن الشافعي فيه قول على وفق الحديث: * وهذا الذى قاله الشافعي ليس معناه ان كل أحد رأى حديثا صحيحا قال هذا مذهب الشافعي وعمل بظاهره: وانما هذا فيمن له رتبة الاجتهاد في المذهب

Translation: That which is narrated by Imam al-Shafi'i (rah) that: My opinion is that which corresponds to Hadith. (Imama al-Nawawi said): This which Imam al-Shafi'i (rah) said does not mean that whosoever sees some sahih hadith then starts saying that it is Madhab of Imam al-Shafi'i (rah) and thus starts following the "DHAHIR OF IT". However the reality is that this saying is about that person who has reached the stage of doing "IJTIHAD IN MADHAB" [Majmua Sharh al Madhahib (1/64)]

So Shame on Wahabiyyah who misuse the aqwaal of great scholars in order to misguide people.

Although We have many more proofs but We want to keep it short and sweet so that many people can benifit from this small post.

Mawt-e-Wahabi ba Zubaan-e-Nawawi (Part 2)
Imam al-Nawawi (rah) then goes to the extent of proving that even Sahih hadith cannot be followed by a Layman until he has reached the stage of Ijtihad or if someone "WITHIN SAME SCHOOL HAS AGREED TO THE HADITH"

قال الشيخ أبو عمرو فمن وجد من الشافعية حديثا يخالف مذهبه نظران كملت آلات الاجتهاد فيه مطلقا: أو في ذلك الباب أو المسألة كان له الاستقلال بالعمل به وان لم يكن وشق عليه مخالفة الحديث بعد ان بحث فلم يجد لمخالفته عنه جوابا شافيا فله العمل به ان كان عمل به امام مستقل غير الشافعي ويكون هذا عذرا له في ترك مذهب امامه هنا وهذا الذى قاله حسن متعين والله أعلم
Translation: Shaykh Abu Umar (Ibn Salah) said: If any person belonging to Shafi school comes across a hadith which goes against his school then It should be seen whether that person is capable of doing Ijtihad in mutlaqan terms or If he holds the rank of practicing Ijtihad in that very chapter or matter. If so then he can follow the hadith. If the conditions of Ijtihad are not applicable for him but he has tried his level best to find an appropriate answer according to shafi’I school but still failed and he also dislikes to disobey the hadith then also he can follow the hadith provided some other Mujtahid other than Imam Shafi has also practiced upon it. This will be a proof for him to reject his school in the specific matter. Imam Nawawi said: Shaykh Abu Umar (Ibn Salah) has said a very good thing and It should be followed and Allah knows the Best. [Kitab Majmua Sharh al Madhahib by Imam al-Nawawi, Volume 001, Page No. 64]

So even following a Sahih hadith is only allowed on the condition that some great Mujtahid Imam in same school had followed it otherwise one is not allowed to do so.

Allah hu Akbar !! 

Tafsir of Qur'an on Taqlid

Now here is "Mawt-e-Wahabi ba Zubaan e Qurtubi"

In one of the leading juristic commentaries of the Holy Qur’an i.e. Al-Jami` li-ahkam al-Qar’an, by the legendary Ash'ari scholar Imam al-Qurtubi, he comments on Surah al-Anbiya Verse # 7:

لم يختلف العلماء أن العامة عليها تقليد علمائها، وأنهم المراد بقول الله عز وجل: {وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلا رِجَالا نُّوحِىۤ إِلَيْهِمْۚ فسْـَٔلُوۤا أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لا تَعْلَمُونَ} (النحل: 43) وأجمعوا على أن الأعمى لا بدّ له من تقليد غيره ممن يثق بميزه بالقبلة إذا أشكلت عليه؛ فكذلك من لا علم له ولا بصر بمعنى ما يدين به لا بد له من تقليد عالمه،

Translation: The scholars did not disagree that ordinary people (al-`Aamah) should do Taqlid of their scholars and this is what is meant in the Qawl of Allah azza Wajjal when He said: Ask the people of Remembrance if you do not know [an-Nahl: 43]. And the scholars by consensus (Ajma`oo) stated that it is necessary (laa budda) for he who is unable to see to do Taqlid of someone else who will tell him of the direction of the Qiblah, if it becomes difficult for him. Similarly, one who does not possess knowledge or insight of what the Deen teaches, then it is necessary (laa budda) for him to do Taqlid of that scholar who does. [Tafsir al-Qurtubi, (11/181)]

The Wahabi backbone breaker proof
In Super-commentary of Tafsir al-Jalalyn, Imam Ahmed al-Sawi (rah) said under Qur’an 18:24:

ولا يجوز تقليد ما عدا المذاهب الأربعة، ولو وافق قول الصحابة والحديث الصحيح والآية، فالخارج عن المذاهب الأربعة، ضال مضل وربما أداة ذلك للكفر، لأن الأخذ بظواهر الكتاب والسنة من أصول الكفر

Translation: It is not allowed to do Taqlid of Madhahib other than the four even if they appear to agree with the sayings of Holy companions (Sahaba), Sahih Hadiths and the Verses. Anyone who does not believe in these four doctrines is “MISGUIDED AND PERVERTED” because to accept only the apparent meaning of the Qur’an and hadith is the “ROOT OF INFIDELITY (KUFR)” [Tafsir al-Sawi under 18:24]

Imam Ahmed al-Sawi (rah) was neither a Barelvi nor Deobandi nor was he from sub continent rather he was a great Imam of Arab who happened to have destroyed Wahabism from it's roots and even proved Wahabis as Khawarij in the same Tafsir. Indeed Ghayr Muqalidiyat is the "ROOT TO INFIDELITY" no doubt about that. 
Even Sahaba kept Taqlidi attitude as is proven from many hadiths and even during the time of Prophet (Peace be upon him) very few number of Sahaba were given authority to pass legal rulings and they were strictly followed too. Remember all Sahaba were highly knowledgeable but still the Prophet (Peace be upon him) chose few Sahaba to give verdicts and later on this tradition kept on happening and finally 4 schools of jurisprudence became dominant in Islam till today.

For example Sahaba kept the following attitude.

Abu Musa (Radiyallahu 'Anhu) told the people:

...فقال لا تسألوني ما دام هذا الحبر فيكم – صحيح البخاري (6/2477) دار ابن كثير ، اليمامة

“…Do not ask me as long as this erudite scholar (‘Abdullah ibn Masud) is present amongst you.” (Sahih al-Bukhari 6/2477)

Now why did a Sahabi say such a thing when he could indeed be asked as he had seen Prophet too?

Or for example read this following hadith of Bukhari

Volume 5, Book 57, Number 109: (Sahih Bukhari)

Narrated Ibn Abi Mulaika: Somebody said to Ibn 'Abbas, "Can you speak to the chief of the believers Muwaiya, as he does not pray except one Rak'a as Witr?" Ibn 'Abbas replied, "He is a Faqih (i.e. a learned man who can give religious verdicts) ."

Now It is authentically proven from Ibn Abbas (ra) that he used to pray 3 Rakahs witr and this hadith itself proves that practise of Ameer Muawiya (ra) was strange in sight of some Sahaba but still Ibn Abbaas (ra) did not say anything by saying "HE IS A FAQIH"



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