Misyaar marriage or temporary marriage has never been mentioned in the Quran, nor was it practised by the Prophet PBUH. In fact, it is the same thing as the Shia's Muttah marriage, in which the Salafis declare biddah, here is Misyaar marriage in their own words, notice how there is NO reference to the Quran or Hadiths.
"Misyaar marriage is where a man does a shar'i marriage contract with a woman, meeting the conditions of marriage, but the woman gives up some of her rights such as accommodation, maintenance or the husbands staying overnight with her. Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about Misyaar marriage; this kind of marriage is where the man marries a second, third or fourth wife, and the wife is in a situation that compels her to stay with her parents or one of them in her own house, and the husband goes to her at various times depending on the circumstances of both. What is the Islamic ruling on this type of marriage? He replied: There is nothing wrong with that if the marriage contract fulfils all the conditions set out by sharee'ah, which is the presence of the wali and the consent of both partners, and the presence of two witnesses of good character to the drawing up of the contract, and both partners being free of any impediments, because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): "The conditions that are most deserving of being fulfilled are those by means of which intimacy becomes permissible for you" and "The Muslims are bound by their conditions." If the partners agree that the woman will stay with her family or that her share of the husband's time will be during the day and not during the night, or on certain days or certain nights, there is nothing wrong with that, so long as the marriage is announced and not hidden. Fataawa 'Ulama' al-Balad al-Haraam (p. 450, 451) and Jareedah al-Jazeerah issue no. 8768, Monday 18 Jumaada al-Oola 1417 AH. Shaykh Abd al-Azeez Aal al-Shaykh (may Allaah preserve him) was asked: There is a lot of talk about misyaar marriage being haraam or halaal. We would like a definitive statement about this matter from you, with a description of its conditions and obligations, if it is permissible. He replied: The conditions of marriage are that the two partners should be identified and give their consent, and there should be a wali (guardian) and two witnesses. If the conditions are met and the marriage is announced, and they do not agree to conceal it, either the husband, the wife or their guardians, and he offered a waleemah or wedding feast, then this marriage is valid, and you can call it whatever you want after that. End quote. "
Tuesday, October 28, 2008
Wednesday, October 8, 2008
Salafis Would Rather Not Pray With Other Muslims
"It Is Better To Pray In The Salafi Masjid?" by Shaykh Muqbil bin Haadee al-Waadi'ee Question: There is a Masjid near us whose Imaam is an Ikhwaanee who has with him oppositions to the Sharee’ah and when we pray in this Masjid they ridicule us and flee from us, so should we remain calling in this Masjid whilst in the presence of this harm, considering that the Salafi Masjid is far away? Answer: If you are able to go to the Salafi Masjid then I advise you with that and you will gain benefit in performing your prayer in accordance to the Sunnah of the Messenger of Allaah and also that you will benefit from tranquil affability with your brothers and much virtue and moral excellence. So the Sunnah is that the Masjid should be modest and simple. And if you are able to [construct] the Masjid, that it is like the Masjid of the Messenger of Allaah(sallAllaahu alayhi wa sallam) then do so, if you are not able to then do not overburden yourself and do not be lavish in building the Masjids for indeed it is opposes the Sunnah, likewise the adornments and the minarets. Also the likes of what they call al-Mihraab and that which they put up on the four corners of the Masjids and what they call ash-Shurufaat (balconies and terraces), this was not found in the Masjid of the Messenger of Allaah when he built it at that time and likewise the Mimbar which is elevated in excess of three steps. Wa Laa Illaaha IllAllaah, for indeed there has not come to me a person regardless of whether he is from Eritrea or from Indonesia or from the Sudan and other than them from the Islamic countries except that he complains from the harms of Ikhwaan al-Mufliseen* (Brotherhood of the Bankrupt Ones) to the Ahlus-Sunnah. Then I say, to Allaah is the complaint, so they are ready to reconcile with the communist and with the Mulhid (atheist) and with the Secularist and with the Ba’thists, and with the Naasirites and with the Sufis and with the Shiites whilst they are not prepared to reconcile with the Sunni except when the time for elections draws near, indeed then they say: “Be silent concerning us and we will remain silent concerning you”. ========= Footnote: * 'Al-Ikhwaan Al-Muslimeen' (The Muslim Brotherhood) A group founded by Hassan al-Banna in Egypt and which serves as an umbrella organisation to accommodate all and sundry, regardless of deviation in creed and methodology. Syed Qutb is another figurehead for 'Al-Ikhwaan' who has been refuted by many scholars. Many have been mislead in these times by this corrupted methodology.
The Salafis claim to Follow the Sunnah Of the Prophet PBUH but would the Prophet PBUH really divide us the way this "Sheik" has??? I don't think so
The Salafis claim to Follow the Sunnah Of the Prophet PBUH but would the Prophet PBUH really divide us the way this "Sheik" has??? I don't think so
Thursday, October 2, 2008
A converts encounter with the Salafi Sect
when i became a muslim, i had no idea that there were such extreme muslims....reverts in particular. i was under the false idea that everyone was a basic muslim, understanding and forgiving, marching in the same parade. it took many hours of struggling in debate with very strict muslims to make me understand that there was something more.....salafi muslims.for a while i thought my ideas of islam were very off target. i had no idea what i was up against. i thought i was not being a decent muslim. but once i did catch on, i found some relief! i say relief because i really did beat myself up for a while wondering why my ideas were not on such a high plane. to me salafi meant the first generations of muslims, the ones who were blessed enough to have been around the prophet, pbuh, and the years afterwards. somehow i had been shielded from the current movement of muslims who take everything to the most extreme level. the ones who susbscribe to wahhabism.im a firm believer of to each his own.....if you want to be a moderate muslim, strict muslim, wahhabist, sufi, shia , sunni, that is each persons private decision. but i dont believe in forcing your opinions about your life and religion down anothers throat. each persons relationship with Allah is something that doesnt have to be explained to anyone else. its private.but, and maybe im wrong here, it seems that salafi muslims have a tendancy to want everyone else to accept their ideas and conform lest they become a "bad" muslm. "low iman". not on the "correct path". how many times have i heard all of this. and the anger that often goes with it is a little unsettling too. mainstream muslims have a tendancy to want to just explain islam to others and let them digest it as they want and inshallah that person will go forward with it and not let it remain idle in their brains. that, to me, is where no compulsion really lies.
taken from http://islamfactor.org/index.php?showtopic=1487
taken from http://islamfactor.org/index.php?showtopic=1487
The Deception of the Devious Salafi Sect.
The Deception of the Devious Salafi Sect.
When a man wishes to unfetter himself from the restrictions of the Shari'ah and the Sunnah in the present day, the solution for him is to become a so-called Salafi. Once he joins the Salafi deviant sect, he is free to find expression for his nafsaani opinions. In order to draw unwary and ignorant Muslims into its fold of dhalaal and baatil, the modernists Salafis employ deception on a large scale.
A salient feature of this sect of baatil is their rejection of the mathhabs of the Salf-e-Saalihoon. In spite of their rejection of the mathaahib of Haqq espoused by the Salf-e-Saalihoon, these mudhilleen (deviates who lead others astray) seek to bamboozle the unwary and the ignorant by making ostentatious claims for their "Love" and "respect" for the 'Ulama and Fuq'aha. The masses are ignorant. They lack the knowledge to distinguish between right and left; they do not possess the ability to verify and understand the statements of the Fuqaha which these salafi deviates selectively quote to bolster their corruptive arguments. Let us examine one example of the deception they employ to hoodwink the unwary and the ignorant.
Taqleed
While they decry Taqleed, jeer at it, speak mockingly of it and vilify the muqallideen who follow the 'Ulama and Fuqaha and the Salf with epithets such as "cows" and "dogs", blindly following rulings of others, these salafis cite the very great Fuqaha of the Salf to support their baatil contentions of 'ad mut-taqleed" or the renunciation of Taqleed or their blind following of their opinions of desire. In substantiation of their claim, they present the well-known statements of the Fuqaha and Ainuhah Mujtahideen of the Salf-e-Saalihoon such as:
"When you find in my kitaab anything contradicting the Sunnah of Rasulullah (s.a.s.) then say (i.e. command) the Sunnah of Rasulullah (s.a.s.) and leave aside my statement." (Imam ash-Shaafi)
"When the Hadith is established as authentic in opposition to my statement, then act according to the Hadith and abandon my statement." (Imam ash-Shaafi)
"When the authenticity of the Hadith is established, then that is my Mathhab." (Imam ash-Shaafi)
Similar statements have been attributed to Imam Abu Hanifa by Ibn Abdul Barr. Imam Sha'raani too attributes to similar statements to Imam Abu Hanifa. In Raddul Mukhtaar, Allaamah Beeri, narrating from Sharah Hidaayah of Ibn Shuhnah says:
"When the Hadith is authentic, then that is my mathhab." (Imam Abu Hanifa)
The authenticity of these statements is not contested. However, neither do these salafis understand the meaning of these statements nor do their audiences. The audience being unschooled in the higher knowledge of the Shari'ah, simply take in what is gorged out by the devious speakers of this sect. The salafis claim to be the followers of the Salf. In their definition of the Salf, they quif rightly include the Fuqaha and the Ulama of Quroon-e-Thalaathah (the first three glorious epochs of Islam) - the age of Sahaba, Tabi'een, and Tab-a-Tabi'een. The Aima mujtahideen which include the four illustrious Imams of the Four Mathhabs of the Ahl as-Sunnah Wal-Jama'ah are all part of the Salf.
While these salafis seek to eke out unbridled rejection of taqleed for every man in the street on the basis of the aforementioned statements attributed the great Imams, the great 'Ulama who follow these Aimmah mujtahideen aver otherwise. Commenting on these statements, Imam an-Nawawi (rahmatullah alayh) says:
"This which Imam ash-Shaafi has said does not mean that everyone who sees a sahih Hadith should say "This is the mathhab of ash-Shaafi," thus practicing on the zaahir (text/external or apparent meaning) of the Haditli.
This most certainly applies to only such a person who has the rank of ijtihad in the mathhab. It is a condition that he overwhelmingly believes that Imam ash-Shaafi was unaware of this Hadith or he was unaware of its authenticity. And this is possible only after having made a research of all the books of ash-Shaafi and similar other books of the Ashaab of ash-Shaafi, those who take (knowledge) from him and others similar to these (books). This is indeed a difficult condition (to fulfill). Few are there who measure up to this (standard).
What we have explained has been made conditional because Imam ash-Shaafi had abandoned acting on the zaahir (text) of many Ahadith, which he say and knew. However, by him was established proof for criticism in the Hadith or its abrogation or it's specific circumstance or its interpretation, etc. Hence, he was constrained to leave aside the hadith." (Ilaaus Sunan, Vol. 2, page 225)
Shaykh Abu Amr (rahmatullah alayh) said:
"It is not easy to act according to the aparrent (zahir) text of what Imam ash-Shaafi said. It is not lawful for (even) every Faqeeh (qualified Aalim who has deep insight) to act indepently with that which opines to be proof from the Hadith." (Ilaus Sunan, Vol. 2, page 225)
It also appears in Ilaaus Sunan of Muhaddith Zafar Ahmad Uthmani (rahmatullah alayh):
"Imam Sha'raani has also narrated it (i.e. the statement "When the authenticity of a Hadith is established, it is my mathhab."), attributing it to the four Imams. It is not hidden (from understanding) that this is for the one who has the ability (insight and qualifications) in the Nusoos and the knowledge of its clear laws and abrogations." Volume 2, page 226.
Discussing this statement in his treatise, Shaykh Yusuf bin Ismaail Nibhaani says
"Verily, the statement: "When the Hadith has been authenticated, then it is my mathhab" has been narrated from each of these four Imams who were free from personal opinion. The audience to whom this statement ("When the Hadith is Sahih, it is my mathhab.") was directed, is on his (the imam's) Ashaab (the Fuqaha of his Mathhab) who were the great and illustrious Aimmah among the great 'Ulama of his mathhab, those who where the Ahl at-Tarjeeh (a high category of 'Ulama). All of them who were the haafizeen of the Hadith of Rasulullah (s.a.s.) were fully aware of the daleels (proofs) of all the mathhabs These are the ones whom the Imam (of the mathhab) had directed his statement: "When the Hadith is Sahih, it is my mathhab" Verily, they (these great Fuqaha) are able to reconcile between the Hadith from which the Imam had derived proof, and the latest Hadith which was established as authentic after the Imam. They (these illustrious Fuqaha) can see which of the two Hadiths is more authentic, stronger and which of the two Hadiths is the later one so that the later one can be the Naasikh (abrogator) for the earlier one." (Hujjatullah alal Aalameen)
It should now be crystal clear to every unbiased person possessing the least degree of Aql (intelligence) that the statement: "When the Hadith is Sahih, it is my mathhab," is directed to an audience of illustrious Fuqaha who were masters and experts in ijtihad; who had embraced all sciences of the Shar'i Uoom; who were the Muqallideen of their Imams, who were the Huffaz of Hadith; who were experts of both narrational and rational (Manqool and Uqool) branches of knowledge; in short, who were 'Ulama and Fuqaha of the highest category, whose likes did not again appear on earth after them nor will appear again on earth until the Day of Qiyaaman because those illustrious Fuqaha were a Band of Muhaqqiqeen whom Allah Ta'ala had specially created to formulate and systematize the Shari'ah for posterity in such a manner that no mudhil (deviate who leads astray) can never hope to escape with his baatil interpolations and nafsaaniyat.
While the Illustrious Aimmah-e-Mujtahideen directed their command to their Students (Fuqaha and 'Ulama of the highest category),these half-baked and raw Salafi deviates direct the Aimma's statements to an audience of juhala-people who have yet to become adept in the basics of Tahaarat, Salaat, Sawm, etc.
Even the greatest Aalim alive today cannot avail himself of the statement of the Aimmah-e-Mujtahideen, leave alone the myriads of half-baked 'Ulama. The masses cannot even be considered in this regard. Here in this context, when we say "half-baked" we are referring to even the present day 'Ulama-e-Haqq whose duty is to safeguard the Shari'ah. Even these highly qualified 'Ulama of the present age are 'half-baked' and grossly under baked in relation to the giants and stars of the Shari'Uloom who strode the Firmament of Islamic Knowledge and Piety during the Quroon-e-Thalathah.
The age for weighing the verdicts of the Aimmah-e-Mujtahideen against the Ahadith has long passed. It is downright silly and stupid for anyone in this age to run away with the puerile notion of having the ability to rectify, amend or refute any of the rulings of the Aimma-e-Mujtahideen. Any such amendment to any of the rulings of the Aimmah-e-Arba-ah was affected many centuries ago - a thousand years ago- by their great Students and Ashaab. Indeed the deviate Salafis are suffering from the disease of self-conceit and pride in their belief that "erroneous" fataawa of the Aimmah had remained undetected for the past thousand years and that it was only now in this age that a deviate like al-Baani acquired the "honor" to correct the "mistakes" of the great Imams of the mathhab.
It needs no deep wisdom to understand the reason for the Aimmah's directive to their Ashaab/Students to review their rulings on the Standard of the Sahih Hadith. The Shari'ah of Islam is the product of the Wahi. It is not the product of anyone's opinion, be he the greatest Faqeeh. In that early age of Islam, the Shari'ah had not yet been fully codified in chapter form and systemically reduced to writing and all the Ahadith had not been compiled. The age of Hadith compilation came much later. It was therefore likely that an Imam was not aware of all the Ahadith on a specific subject. He would issue his fatwa on the basis of all available Nusoos (Qur'anic ayat and Ahadith).However, when later he later was apprised of a Sahih Hadith which contradicted his fatwa, he would immediately review his ruling and if the authenticity and other relevant aspects of the Hadith were established, he would revoke his fatwa and issue a new fatwa.
Similarly, if the Sahih Hadith came to the attention of the Imam's Ashaab after the death of the Imam or in his absence, they would adopt the same process of review and amend their Imam's ruling in obedience to his command to do so. Thus the statement -"When the Hadith is Sahih, it is my mathhab," and similar other statements attributed to the Aimmah-e-Arba-ah, had their application during the age of ijtihad when the process of the formulation, codification and systemization of the Shari'ah was in progress. The authorities of the Shari'ah, viz., the Fuqaha-e-Mujtahideen, to whom the directive was issued by the Aimmah of the mathaa-hib, had already given expression to this command.
Thus these statements have outlived their utility and are no longer applicable for the simple reason that all the Sahih Ahadith have already been compiled 1250 years ago. Any reviewing which had to be done which completed 1250 years ago. The statements of the Aimmah in this regard have only historical importance, and cannot be considered any longer for practical expression. It is indeed ludicrous to run away with the assumption that for 1200 years any errors of the Aimmah Arbah remained undetected and a man like al-Baani of this age came to rectify such "errors."
Intelligence
While the masses lack higher Islamic Knowledge, they do possess a degree of natural intelligence by means of which they may discern truth. The discernment for distinguishing between truth and falsehood is inborn in the Muslim. He only has to be sincere and unbiased when hearing naseehat. He will then, with the aid of Allah Ta'ala, arrive at the avenue of guidance.
It should not be difficult for an unbiased Muslim to understand that it is not possible for thousands and thousands of "Ulama and Fuqaha to submit to the Aimmah of the four mathhabs for the past 1250 years if they were in error. If Taqleed was in conflict with the Qur'an and Sunnah, how could it have been possible for such a vast multitude of 'ulama and fuqaha to uphold this concept for all these centuries? Can it be possible that the entire 'Ummah was in darkness from the three early ages of Goodness (Quroon-e-Thalaatha) and a man like al-Baani of this present age be on the path of rectitude in his denunciation of the Taqleed of the Four Imams? Are the multitude of the Fuqaha who lived in the every age of Islam right or is the modernist Salafi sect of this age right? Consult your intelligence with sincerity and you will not fail to see the light of hidaayah.
Send mail to hunafaa@hotmail.com with questions or comments about this web site.Copyright © 2003 Al Adaab: Living Islam According to the Minhaj of the True Salaf as SalihoonLast modified: 05/02/05
When a man wishes to unfetter himself from the restrictions of the Shari'ah and the Sunnah in the present day, the solution for him is to become a so-called Salafi. Once he joins the Salafi deviant sect, he is free to find expression for his nafsaani opinions. In order to draw unwary and ignorant Muslims into its fold of dhalaal and baatil, the modernists Salafis employ deception on a large scale.
A salient feature of this sect of baatil is their rejection of the mathhabs of the Salf-e-Saalihoon. In spite of their rejection of the mathaahib of Haqq espoused by the Salf-e-Saalihoon, these mudhilleen (deviates who lead others astray) seek to bamboozle the unwary and the ignorant by making ostentatious claims for their "Love" and "respect" for the 'Ulama and Fuq'aha. The masses are ignorant. They lack the knowledge to distinguish between right and left; they do not possess the ability to verify and understand the statements of the Fuqaha which these salafi deviates selectively quote to bolster their corruptive arguments. Let us examine one example of the deception they employ to hoodwink the unwary and the ignorant.
Taqleed
While they decry Taqleed, jeer at it, speak mockingly of it and vilify the muqallideen who follow the 'Ulama and Fuqaha and the Salf with epithets such as "cows" and "dogs", blindly following rulings of others, these salafis cite the very great Fuqaha of the Salf to support their baatil contentions of 'ad mut-taqleed" or the renunciation of Taqleed or their blind following of their opinions of desire. In substantiation of their claim, they present the well-known statements of the Fuqaha and Ainuhah Mujtahideen of the Salf-e-Saalihoon such as:
"When you find in my kitaab anything contradicting the Sunnah of Rasulullah (s.a.s.) then say (i.e. command) the Sunnah of Rasulullah (s.a.s.) and leave aside my statement." (Imam ash-Shaafi)
"When the Hadith is established as authentic in opposition to my statement, then act according to the Hadith and abandon my statement." (Imam ash-Shaafi)
"When the authenticity of the Hadith is established, then that is my Mathhab." (Imam ash-Shaafi)
Similar statements have been attributed to Imam Abu Hanifa by Ibn Abdul Barr. Imam Sha'raani too attributes to similar statements to Imam Abu Hanifa. In Raddul Mukhtaar, Allaamah Beeri, narrating from Sharah Hidaayah of Ibn Shuhnah says:
"When the Hadith is authentic, then that is my mathhab." (Imam Abu Hanifa)
The authenticity of these statements is not contested. However, neither do these salafis understand the meaning of these statements nor do their audiences. The audience being unschooled in the higher knowledge of the Shari'ah, simply take in what is gorged out by the devious speakers of this sect. The salafis claim to be the followers of the Salf. In their definition of the Salf, they quif rightly include the Fuqaha and the Ulama of Quroon-e-Thalaathah (the first three glorious epochs of Islam) - the age of Sahaba, Tabi'een, and Tab-a-Tabi'een. The Aima mujtahideen which include the four illustrious Imams of the Four Mathhabs of the Ahl as-Sunnah Wal-Jama'ah are all part of the Salf.
While these salafis seek to eke out unbridled rejection of taqleed for every man in the street on the basis of the aforementioned statements attributed the great Imams, the great 'Ulama who follow these Aimmah mujtahideen aver otherwise. Commenting on these statements, Imam an-Nawawi (rahmatullah alayh) says:
"This which Imam ash-Shaafi has said does not mean that everyone who sees a sahih Hadith should say "This is the mathhab of ash-Shaafi," thus practicing on the zaahir (text/external or apparent meaning) of the Haditli.
This most certainly applies to only such a person who has the rank of ijtihad in the mathhab. It is a condition that he overwhelmingly believes that Imam ash-Shaafi was unaware of this Hadith or he was unaware of its authenticity. And this is possible only after having made a research of all the books of ash-Shaafi and similar other books of the Ashaab of ash-Shaafi, those who take (knowledge) from him and others similar to these (books). This is indeed a difficult condition (to fulfill). Few are there who measure up to this (standard).
What we have explained has been made conditional because Imam ash-Shaafi had abandoned acting on the zaahir (text) of many Ahadith, which he say and knew. However, by him was established proof for criticism in the Hadith or its abrogation or it's specific circumstance or its interpretation, etc. Hence, he was constrained to leave aside the hadith." (Ilaaus Sunan, Vol. 2, page 225)
Shaykh Abu Amr (rahmatullah alayh) said:
"It is not easy to act according to the aparrent (zahir) text of what Imam ash-Shaafi said. It is not lawful for (even) every Faqeeh (qualified Aalim who has deep insight) to act indepently with that which opines to be proof from the Hadith." (Ilaus Sunan, Vol. 2, page 225)
It also appears in Ilaaus Sunan of Muhaddith Zafar Ahmad Uthmani (rahmatullah alayh):
"Imam Sha'raani has also narrated it (i.e. the statement "When the authenticity of a Hadith is established, it is my mathhab."), attributing it to the four Imams. It is not hidden (from understanding) that this is for the one who has the ability (insight and qualifications) in the Nusoos and the knowledge of its clear laws and abrogations." Volume 2, page 226.
Discussing this statement in his treatise, Shaykh Yusuf bin Ismaail Nibhaani says
"Verily, the statement: "When the Hadith has been authenticated, then it is my mathhab" has been narrated from each of these four Imams who were free from personal opinion. The audience to whom this statement ("When the Hadith is Sahih, it is my mathhab.") was directed, is on his (the imam's) Ashaab (the Fuqaha of his Mathhab) who were the great and illustrious Aimmah among the great 'Ulama of his mathhab, those who where the Ahl at-Tarjeeh (a high category of 'Ulama). All of them who were the haafizeen of the Hadith of Rasulullah (s.a.s.) were fully aware of the daleels (proofs) of all the mathhabs These are the ones whom the Imam (of the mathhab) had directed his statement: "When the Hadith is Sahih, it is my mathhab" Verily, they (these great Fuqaha) are able to reconcile between the Hadith from which the Imam had derived proof, and the latest Hadith which was established as authentic after the Imam. They (these illustrious Fuqaha) can see which of the two Hadiths is more authentic, stronger and which of the two Hadiths is the later one so that the later one can be the Naasikh (abrogator) for the earlier one." (Hujjatullah alal Aalameen)
It should now be crystal clear to every unbiased person possessing the least degree of Aql (intelligence) that the statement: "When the Hadith is Sahih, it is my mathhab," is directed to an audience of illustrious Fuqaha who were masters and experts in ijtihad; who had embraced all sciences of the Shar'i Uoom; who were the Muqallideen of their Imams, who were the Huffaz of Hadith; who were experts of both narrational and rational (Manqool and Uqool) branches of knowledge; in short, who were 'Ulama and Fuqaha of the highest category, whose likes did not again appear on earth after them nor will appear again on earth until the Day of Qiyaaman because those illustrious Fuqaha were a Band of Muhaqqiqeen whom Allah Ta'ala had specially created to formulate and systematize the Shari'ah for posterity in such a manner that no mudhil (deviate who leads astray) can never hope to escape with his baatil interpolations and nafsaaniyat.
While the Illustrious Aimmah-e-Mujtahideen directed their command to their Students (Fuqaha and 'Ulama of the highest category),these half-baked and raw Salafi deviates direct the Aimma's statements to an audience of juhala-people who have yet to become adept in the basics of Tahaarat, Salaat, Sawm, etc.
Even the greatest Aalim alive today cannot avail himself of the statement of the Aimmah-e-Mujtahideen, leave alone the myriads of half-baked 'Ulama. The masses cannot even be considered in this regard. Here in this context, when we say "half-baked" we are referring to even the present day 'Ulama-e-Haqq whose duty is to safeguard the Shari'ah. Even these highly qualified 'Ulama of the present age are 'half-baked' and grossly under baked in relation to the giants and stars of the Shari'Uloom who strode the Firmament of Islamic Knowledge and Piety during the Quroon-e-Thalathah.
The age for weighing the verdicts of the Aimmah-e-Mujtahideen against the Ahadith has long passed. It is downright silly and stupid for anyone in this age to run away with the puerile notion of having the ability to rectify, amend or refute any of the rulings of the Aimma-e-Mujtahideen. Any such amendment to any of the rulings of the Aimmah-e-Arba-ah was affected many centuries ago - a thousand years ago- by their great Students and Ashaab. Indeed the deviate Salafis are suffering from the disease of self-conceit and pride in their belief that "erroneous" fataawa of the Aimmah had remained undetected for the past thousand years and that it was only now in this age that a deviate like al-Baani acquired the "honor" to correct the "mistakes" of the great Imams of the mathhab.
It needs no deep wisdom to understand the reason for the Aimmah's directive to their Ashaab/Students to review their rulings on the Standard of the Sahih Hadith. The Shari'ah of Islam is the product of the Wahi. It is not the product of anyone's opinion, be he the greatest Faqeeh. In that early age of Islam, the Shari'ah had not yet been fully codified in chapter form and systemically reduced to writing and all the Ahadith had not been compiled. The age of Hadith compilation came much later. It was therefore likely that an Imam was not aware of all the Ahadith on a specific subject. He would issue his fatwa on the basis of all available Nusoos (Qur'anic ayat and Ahadith).However, when later he later was apprised of a Sahih Hadith which contradicted his fatwa, he would immediately review his ruling and if the authenticity and other relevant aspects of the Hadith were established, he would revoke his fatwa and issue a new fatwa.
Similarly, if the Sahih Hadith came to the attention of the Imam's Ashaab after the death of the Imam or in his absence, they would adopt the same process of review and amend their Imam's ruling in obedience to his command to do so. Thus the statement -"When the Hadith is Sahih, it is my mathhab," and similar other statements attributed to the Aimmah-e-Arba-ah, had their application during the age of ijtihad when the process of the formulation, codification and systemization of the Shari'ah was in progress. The authorities of the Shari'ah, viz., the Fuqaha-e-Mujtahideen, to whom the directive was issued by the Aimmah of the mathaa-hib, had already given expression to this command.
Thus these statements have outlived their utility and are no longer applicable for the simple reason that all the Sahih Ahadith have already been compiled 1250 years ago. Any reviewing which had to be done which completed 1250 years ago. The statements of the Aimmah in this regard have only historical importance, and cannot be considered any longer for practical expression. It is indeed ludicrous to run away with the assumption that for 1200 years any errors of the Aimmah Arbah remained undetected and a man like al-Baani of this age came to rectify such "errors."
Intelligence
While the masses lack higher Islamic Knowledge, they do possess a degree of natural intelligence by means of which they may discern truth. The discernment for distinguishing between truth and falsehood is inborn in the Muslim. He only has to be sincere and unbiased when hearing naseehat. He will then, with the aid of Allah Ta'ala, arrive at the avenue of guidance.
It should not be difficult for an unbiased Muslim to understand that it is not possible for thousands and thousands of "Ulama and Fuqaha to submit to the Aimmah of the four mathhabs for the past 1250 years if they were in error. If Taqleed was in conflict with the Qur'an and Sunnah, how could it have been possible for such a vast multitude of 'ulama and fuqaha to uphold this concept for all these centuries? Can it be possible that the entire 'Ummah was in darkness from the three early ages of Goodness (Quroon-e-Thalaatha) and a man like al-Baani of this present age be on the path of rectitude in his denunciation of the Taqleed of the Four Imams? Are the multitude of the Fuqaha who lived in the every age of Islam right or is the modernist Salafi sect of this age right? Consult your intelligence with sincerity and you will not fail to see the light of hidaayah.
Send mail to hunafaa@hotmail.com with questions or comments about this web site.Copyright © 2003 Al Adaab: Living Islam According to the Minhaj of the True Salaf as SalihoonLast modified: 05/02/05
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