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Aqeeda of Ahlesunnat Wal Jamat "Sunni Belief"

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Aqeeda of Ahlesunnat Wal Jamat Aqeeda of Ahlesunnat Wal Jamat "Sunni Belief" What is Imaan and Kufr? The Attributes of Allah What is Destiny (Taqdeer)? The Prophets and Messengers of Allah The Books of Allah The Malaa'ikah (Angels) of Allah The Jinnaat Death and the Grave Qiyamah The Excellency of the 15th Night of Shabaan Celebrating Shab-e-Baraat Concept of Bidah in Islam Hazir o Nazir Death of PROPHETS Rasulallah (s.a.w) is Alive Rasulallah (s.a.w) is Noor Noor The Blessed Light of Rasoolalah The Necessity of a Spiritual Master (Pir or Murshid) The Parents of Rasulallah (s.a.w) are Muslims Wilayat (or Sainthood) What is Wilaayah? Visiting the Mazaar Sharif of the Awliya Knowledge of Unseen (Ilm ul Gaib) Bukhari Sharif & Muslim Sharif Celebrating Eid-e-Milad Celebrating Milad Sharif - Birth of our Holy Prophet Placing Hands in Namaz Deviant Sects: The Major Groups Deviant Sects: The Signs of Deviant Sects Divine Vision on Meraj - Written by Ala Hazrat [English] Reading Fatiha Behind the Imam Waseela Seeking Assistance from other than ALLAH Taweez Recitation of Ameen Loudly Behind Imam Muraqaba (or meditation) Permissibility of Kissing the Thumbs Rafayadain Taqleed The Permissibility to say YA RASOOLALLAH Esaal e Sawaab Taqleed or the following of the Imaams Tabarruk Sources Taqleed Taqleed can be defined as the acceptance of a Mujtahid‟s„ statements (Fatwa, without knowing his references (evidences). [Tazeeb, by Imam-Nawai and Irshaad-ul-Fahool by Qadhi Shawkani]. There is a consensus amongst the majority of Muslims that we should follow the four major Imams in matters of Shari‟ah. Such as: Those matters in which there is no direct, single and clear meaning in sources of Shari‟ah. When there exists a difference of opinion between the Sahabah upon an issue, the Imams have tried to show the similarities in them. We only observe Taqleed in matters of fiqh, not in our Aqeedah. The unity of Allah, the finality of the Prophet Muhammad (May Allah bless him and grant him peace) and the Day of Judgement etc – are matters of Aqeedah so they are not concerned with Taqleed. Some say that it is a form of shirk (polytheism) to observe Taqleed of anyone apart from Allah. In particular, to follow only one Imam is a bid‟ah. They say that the evidence from all the Imams should be read and weighed in order that only those verdicts based upon strong evidence can be accepted and weak ones rejected. The view of the Ahl-us-sunnah wa‟l Jamaa is that it is impossible for an ordinary Muslim to go directly to the Qur‟an and Sunnah and extract religious laws. This is due to the fact that these sources of knowledge contain many matters which are unclear - thus requiring research into many other sources along with the application of rules which assist in understanding the matter under study. In order to do this, a person needs to possess both a deep and broad knowledge of Islam which is both impractical and not incumbent upon each and every Muslim. Allah does not expect all Muslims to become scholars, instead, He orders them to refer to those who have knowledge. Consider the following verse: And ask those who recall, if you know not. (Surah 16:43) and in Surah Nisa : If they had referred it to the messenger and to those of authority among them, then those of them whose tasks it is to find it out would have known the matter, (4:83). For those who have the necessary pre-requisites, such as being a master of Uloom- ul-Qur‟an, master of Ahadith and their principles, Aqaa‟id, fiqh principles, Tafsir and its principles, and al-jarhu wa‟ ta‟deel (the science of Hadith narrators). They are allowed to take ahkaam from the Shari‟ah. Such a person can be called a Mujtahid. However, many great scholars who were qualified to perform Ijtihad, followed Imams. For example, Qadi Abu Yusuf, Imam Muhammad and Imam Zufar were able to perform Ijtihad but followed the opinion of Abu Hanifah. There are many categories of Hadith such as Mutawaatir, authentic, none authentic, weak and those which are fabricated. Some are Mansookh which means that certain matters were at first permissible but later made impermissible, for instance talking during the Salaah during the early period of Islam was permissible but later on made unlawful. This is why Taqleed is a necessity – the scholars have taken all the above into consideration before issuing their verdict. Rejectors of Taqleed Those who tried to reject Taqleed like Hafiz Ibn Taymiyyah were unsuccessful. He was however not a Muqallid like the ordinary people. However, his works of literature contain influences from the Hambali school of thought. He always preferred his Fatwas to Imam Ahmad‟s. His followers also claim that they are not Muqallid to anyone and Taqleed is Bid‟ah. But, they always offer Taqleed of Hafiz Ibn Taymiyyah and quote Fatwas from his books. The following is one such example : Shaykh bin Baaz (the late popular government scholar of Saudi Arabia) wrote one Fatwa against Milad-un-Nabi and another against travelling to the grave of the Prophet (May Allah bless him and grant him peace). He wrote that it is impermissible to celebrate the Milad, as Hafiz Ibn Taymiyyah‟s research had stated that this was Bid‟ah. Likewise, he stated that to visit the Prophet (May Allah bless him and grant him peace) grave impermissible because this was the opinion of Hafiz Ibn Taymiyyah. [Milaad un Nabi and Ziyarat Roza Shareef, by Shaykh Bin Baz]. We can see how Shaykh bin Baaz is blindly depending upon Hafiz Ibn Taymiyyah‟s research as the Shaykh also (performs) Taqleed to scholars such as, Hafiz Ibn Qayam, Hafiz Ibn Kathir, Ibn-ul-Hadi, Shawkani and Albaani. This is quite astonishing! These people follow their Imams but still claim that they are not blind followers and call the followers of the four Imams, blind followers! In reality, everyone does Taqleed in one way another. Some follow Imam Abu Hanifahh, some follow Hafiz Ibn Taymiyyah. Furthermore, when they are told that a Hadith is weak, authentic or fabricated, they accept this, without researching it themselves. Cosequently, they blindly follow Imam Bukhari, Ibn Abi-Hatim, Hafiz Mizayy, Hafiz Asqalani, Hafiz Dhahbi, and Hafiz Maqdasi. The fact is that these people do not conduct their own research, but „blindly‟ follow the research of their Scholars. When rejecters of Taqleed label a hadith as being authentic, weak or fabricated, they actually imitate scholars of hadith who have previously categorised Ahadith into the above groups. Also, the technical terms used by the classical scholars to describe the different Ahadith, such as, mursal, mu‟dhal, shad, muallal, azeez, and ghareeb, are not mentioned in the Qur‟an or Sunnah. To utilise these terms is also a form of Taqleed. Similarly, to accept principles of hadith and Tafsir and also to interpret the Qur‟an and Sunnah in the light of these principles is to follow the imams who have developed these sciences. People who do not follow Imams should find out the strength of a hadith directly without referring to any Imam. They should also find new terms to describe the hadith, like mursal, shaaz etc. They should invent their own principles of Hadith and Tafsir and then study the Qur‟an and sunnah in the light of these new principles. Only then can they save themselves from shirk and bid‟ah. Doubts raised by the objectors of Taqleed Those who oppose Taqleed argue that there is no need to follow one particular Imam, conduct their own personal research, in the hope that they will find an Imam that has the best opinion. If they think that a particular opinion is wrong they will try and find another until such a time that they follow aspects from all the four Imams. We say that this is not possible because the Imams have already performed thorough research into the Islamic sources and have utilised their own principles to determine the best opinions. Thus, you have to follow one Imam‟s principle. Otherwise, you are using your own principles that are most likely to be that of your desires, such as that which is easy to perform. Here are some examples: Imam Shafi‟ee is of the opinion that if you touch a woman your wudu breaks. Whereas, Imam Abu Hanifah says that this action does not break the wudu. Furthermore, Imam Shafi‟ee does not accept the Mursal Hadith unlike Imam Abu Hanifah. If there exists two Hadith, one explaining the Prophet‟s (May Allah bless him and grant him peace) words and the other explains the Prophet‟s (May Allah bless him and grant him peace) practice, Imam Abu Hanifah accepts the words to have more authority. Whereas, Imam Shafi‟ee says that the practices have more authority. From these examples we know that we cannot follow two Imams. So, how can we follow four or more Imams at one time? Hafiz Ibn Taymiyyah says that when a person begins to follow one particular Imam without any valid Islamic reason he begins to follow another Imam, he is actually following his own wishes and not the other Imam and this is Haraam. The great scholars have strongly discouraged for a person to sometimes follow the fiqh of Shafi‟ee and at ather times the fiqh of Abu Hanifah. [Fatwa Ibn Taymiyyah, Volume 20, Chapter of Taqleed] From Hafiz Ibn Taymiyah‟ Fatwa we have understood at one time we should follow one Imam and Taqleed is a necessity.
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