ummtaalib Posted November 20, 2015 Report Share Posted November 20, 2015 The Shar‛ī legality of Ijtihād and Taqlīd is an accepted issue proven through the rational and traditional means of knowledge. Outwardly a person is seen as an adherent of Taqlīd while another claims to be a non-adherent. But the fact of the matter is that each one is acquiring Dīn through the path of Taqlīd and treading its path. One is making Taqlīd of the Mujtahidīn while the other of the Muhaddithīn. If Taqlīd means relying on an expert for the understanding of a Hadīth and choosing his research in this regard, then to rely on an expert for the authenticity of a Hadīth and to accept his approval or disapproval of its authenticity is also Taqlīd. If this was not the case, who is it who asked Allāh ta‛ālā which of the several meanings of a verse is the meaning which He meant? Or asked Rasūlullāh sallallāhu ‛alayhi wa sallam whether a particular Hadīth is authentic or whether it is wrongly attributed to him? Just ponder! What other way do the masses have in learning the prescribed manner of a particular action apart from relying on an expert and a practising scholar, and accepting his investigation without asking for a proof? What other way do they have through which they can succeed in establishing a specific action from the many diverse, contradictory and multifarious meanings of the Qur’ān and Sunnah? If they are told to merely act on the obvious texts, we find diversity in them as well. If they are told to give preference to the authentic Ahādīth, then firstly we find diverse opinions in labelling a Hadīth as authentic and weak. Secondly, there is diversity and contradiction in the authentic texts themselves. Eventually, the issue only stops at relying on an expert and accepting his opinion. Although a particular section of the community accepts this reasonable and unavoidable necessity, it has not only rejected it for others but initiated a programme of labelling them as polytheists and deviants. The scholars of the early and latter generations have written so much on this subject in the last thousand years that there is absolutely no vacuum to be filled in this regard. There are many other important issues and plenty of other work which the Muslim community deserves and is in need of. However, a certain group from the Ghayr Muqallids has recently raised this issue with much fervour in the name of Salafīyyat. It is progressing swiftly under certain well-known reasons. This group is taking unlawful benefit from a large section of the Muslim community which does not even have knowledge of the essentials of Dīn. It is deliberately presenting this issue in a manner so as to convey to the masses that following the investigations and rulings of the Imāms is absolute unbelief and polytheism, or that it entails following idols and Satan. It presents to them – without hesitation and without any fear of the Hereafter - all those verses of the Qur’ān which were revealed in reference to the absolute and obstinate idolworshippers.We seek refuge in Allāh ta‛ālā. It is as though the so-called Ahl Hadīth of our times want to say with regard to the Muslims as was said by the notorious atheist of Decca, Chan Basweshar. He says in his explanation of the following verse of the Qur’ān:A multitude from the early generations and a multitude from the latter generations.1 From the early generations it was either the Sahābah radiyallāhu ‛anhum who were on the truth or their followers from the latter generations are on the truth. As for the remainder, they have nothing to do with Islam. The intervening 1 000 years from the 1 300 year history of Islam are years of misguidance. All the scholars of the Qur’ān, Hadīth, jurists and Imāms during this period were all misguided and had deviated from the straight path. (refer to my book, Sri Chan Basweshar) Unfortunately we have to say that the same type of views and beliefs are presented by the Salafis with regard to the Muslims. As though the majority of the people of the illustrious Islamic era of the past 1 000 years and the majority of the Muslims of the world today – including all the ‛ulamā’, Sufi masters, scholars of the Qur’ān and Hadīth from the first to the last – were committing the major sin of Taqlīd and were worshipping the Imāms. This view is clearly coming to the fore from the utterances and writings of this group. The seniors and juniors, and the scholars and ignoramuses of this group seem to be speaking the same language and writingwith the same pen. To add insult to injury, while they claim to be freeing the people from the polytheism of Taqlīd and making them genuine monotheists, they are doing nothing but teaching them to be fanatical and dogmatic about a few contentious issues as regards beliefs and actions, instilling hatred for those who are muqallids, and teaching them to be audaciously 1 Sūrah al-Wāqi‛ah, 56: 39-40.critical of the scholars of the past, especially the Imāms and jurists. We notice that this group has no interest whatsoever in Islamic culture and character, nor any concern for reviving the Sunnah in all the departments of life. On observing this situation, the Majlis ‛Ilmīyyah Andhra Pradesh initiated a programme of annual training workshops for the ‛ulamā’ in which the ignorance and deception of the above-mentioned and other similar groups are highlighted, their objections and hostilities are assessed, and proofs are provided for the rationality and Shar‛ī legality of Taqlīd. All this is done through lessons conducted by illustrious ‛ulamā’ of the country so that the ‛ulamā’ may benefit from them in their respective fields of activity and be able to combat this new tribulation. The thesis under review is part of this chain which was delivered by Maulānā Yahyā Nu‛mānī Sāhib at the conference which was hosted by Dār al-‛Ulūm Hyderabad on 25-26 February 2012. Maulānā Yahyā Nu‛mānī is the son of Maulānā Muhammad Zakarīyyā Sambhalī and the grandson of Maulānā Muhammad Manzūr Nu‛mānī rahimahullāh. He is a graduate of Dār al-‛Ulūm Nadwatul ‛Ulamā’, a post-graduate of Jāmi‛ah Islāmīyyah Madīnah Munawwarah, the founder and director of al-Ma‛had al-‛Ālī li ad-Dirāsāt al-Islāmīyyah, an excellentorator, and an author of several academic works. He has a noble-minded disposition and is very balanced in his views. I am extremely indebted to his father for his favours and affections, and the son looks up to me with respect and sincere love. When I invited the Maulānā to express his views on the Salafis in a general gathering of Majlis ‛Ilmīyyah, he honoured me by accepting my invitation and came happily. The ‛ulamā’ who were present were very impressed by his address and its balanced and fully referenced subject matter, and suggested that it be published. When I made this request to him, he compiled a completely new work despite his many engagements and presented it to me. This work is now presented to the reader with a lengthy introduction – which is a thesis on its own – written by Hadrat Maulānā Khālid Sayfullāh Rahmānī, a senior member of Majlis ‛Ilmīyyah Andhra Pradesh. Majlis ‛Ilmīyyah is a forty-year old organization of the ‛ulamā’ of the State of Andhra Pradesh. Its objectives include the establishment of unity among the ‛ulamā’ of Andhra Pradesh, establishing the truth, falsifying falsehood and conveying genuine authentic knowledge to the Muslims. The Majlis invites the genuine ‛ulamā’ from the length and breadth of the country and affords the Muslim community opportunities to benefit from them. It also provides guidance to the ‛ulamā’ of the state on every occasion. All praise is due to Allāh ta‛ālā, all the senior ‛ulamā’ of the state – not withstanding differences in their views and dispositions - are united under the auspices of the Majlis. About 2 000 ‛ulamā’ of the state are affiliated to the Majlis. May Allāh ta‛ālā protect it from the evil eye and may the Muslims continue to be guided and steered through this united platform of the ‛ulamā’. Āmīn. (Hadrat Maulānā) Muhammad ‛Abd al-Qawī (dāmat barakātuhum). READ HERE Link to comment Share on other sites More sharing options...
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