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Post by Deoband on May 28, 2016 21:06:03 GMT
WHAT IMAAM GHAZAALI SAYS OF ABU HANIFAH In his Ihyaaul Uloom, Imaam Ghazaali (Rahmatullah alayh) says: “The Fuqaha who are the Authorities of Fiqh and whom the vast majority of people follow are five: Shaafi’, Maalik, Ahmad Bin Hambal, Abu Hanifah and Sufyaan Ath-Thauri (Rahmatullaah alayhim). Each one of them was an Aabid, Zaahid and an Aalim of the Knowledge of the Aakhirah, and a Faqeeh regarding the needs of people in this world. With his Fiqh, he intended to acquire the pleasure of Allah Ta’ala. We shall narrate from these four attributes of these Fuqaha. As for their knowledge of Fiqh it is an established and obvious fact (which does not need elaboration). Abu Hanifah (Rahmatullah alayh) was also an Aabid, Zaahid fearful of Allah Ta’ala, intending to acquire the pleasure of Allah with his knowledge. Regarding him being an Aabid, it is known from the narration of Ibnul Mubaarak who said: “Abu Hanifah was one of Murawwat(refined culture) and one who performed Salaat in abundance.” Hammaad Bin Abi Sulaimaan narrated that he would remain awake the entire night. It has been narrated that he used to remain awake half the night. Then once whilst walking in the road someone pointed towards him (Abu Hanifah) and said to another person: “He remains awake the entire night.” Abu Hanifah thereafter commented: “I feel shame for Allah Ta’ala that I am praised with an attribute which is not in me.” (Henceforth, he would remain awake the entire night.) Regarding his Zuhd, Ar-Rabee’ Bin Aasim said: “Yazeed Bin Umar Bin Hubairah (the governor) sent me to Abu Hanifah to inform him that he is being appointed as the treasurer of the Baitul Maal. He declined and was flogged twenty lashes.” Reflect, how he fled from leadership. He rather suffered to be punished. Al-Hakam Bin Hishaam Ath-Thaqafi said that it became well-known in Shaam that Abu Hanifah was the most trustworthy person. Thus the Sultan intended to entrust the keys of his treasury to Abu Hanifah. Either he accepts or he would be flogged. Abu Hanifah chose the option of flogging (and he was flogged) rather than the punishment of Allah Ta’ala.” When Abu Hanifah was mentioned to Ibnul Mubaarak, he commented: “You speak about a man to whom the world with all its treasures was presented, but he fled from it.” On another occasion it was said to Abu Hanifah: “Ameerul Mu’mineen Abu Ja’far Al-Mansur had ordered that a gift of 10,000 dirhams be presented to you.” Abu Hanifah was not pleased (as he detested the wealth of the rulers). On the day appointed for the delivery of the gift, Abu Hanifah, after performing Fajr Salaat, covered himself with his shawl and did not speak to anyone. Then Al-Hasan Bin Quhtabah, the messenger (of the Khalifah), arrived with the wealth. He entered, but Abu Hanifah did not speak with him. Then some of those who were present (fearing the repercussions of Imaam Abu Hanifah’s rebuff) said to the messenger: “This is his usual habit. He does not speak to us except a word or two.” Then he said: “Put the money in this bag in the corner of the room.” Thereafter, Abu Hanifah said to his son: “When I die and after you have buried me, then take this pile of money to Al-Hasan Bin Quhtabah and say to him: “Take your trust which you had entrusted to Abu Hanifah.” His son said: “I did so. Al-Hasan then commented: “May Allah have mercy on your father. Verily he was extremely zealous about his Deen.” It is narrated that Abu Hanifah was summoned to become the Qaadhi. He said: “I lack the ability for this post.” It was said to him: ‘Why?’ He said: “If I am speaking the truth (i.e. “I lack the qualifications for being the Qaadhi.”), then obviously I am unfit for the position. On the other hand, if I am speaking a lie, then (obviously) a liar is unfit for this position of Qadhaa’”. (In his response, Imaam Abu Hanifah said that his statement: ‘I am not fit to be the Qaadhi.’, is either true or false. There is no third option. If true, then the answer is obvious, viz., that he is not qualified. If his statement is false, then a liar too is not fit for the lofty post of Amaanat.) Regarding his Knowledge of the Way of the Aakhirah and the affairs of the Deen, and the Ma’rifat of Allah Azza Wa Jal, his excessive fear for Allah Ta’ala confirms this. Also, his Zuhd (abstemiousness) in the dunya confirms this. Ibn Juraij said: “It has reached me that this Nu’maan Bin Thaabit from your Kufa was extreme in his fear for Allah Ta’ala.” Shareek An-Nakha’i said: “Abu Hanifah was prolonged in silence, perpetually in reflection and of little speech with people. These are the clearest signs of esoteric (baatini) Knowledge and engrossment with the objectives of the Deen. Whoever has been granted silence and Zuhd, verily he has been granted all Knowledge.” Abul Juwairiyyah said: “I was in Abu Hanifah’s company for six months. Not a single night did he lie down. Abu Hanifah used to stay awake half the night. Then once he passed by some people who commented that he remained awake the entire night. Abu Hanifah then said: ‘I feel shy (for Allah Ta’ala) that I be praised for a quality/act which is lacking in me.’ Thereafter he would remain awake the entire night.” Ibn Abi Laila said to Ibn Shubramah: “Do you not see that this son of a weaver (sarcastically referring to Imaam Abu Hanifah) refutes every mas’alah on which we issue a fatwa?” Ibn Shubramah said: “I do not know if he is a son of a weaver or not. But I know that the dunya came running to him, but he fled from it, and the dunya fled from us while we went searching for it.” Taken from: www.asic-sa.co.za/
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Post by Deoband on May 22, 2016 8:27:59 GMT
Ibn Taymiyyah, in a feeble attempt at supporting his anthropomorphic stance, quotes the following narration from Kitaab us-Sunnah - a book which Salafis consider authentic - which further supports the fact that Imam Ahmad ibn Hanbal along with the Salaf-us-Saaliheen believed that Allah (azza wa jal) descends to the lowest heaven on the auspicious night of 15th Sha'ban - though nothing like how Ibn Taymiyyah imagines Nuzool to be: وروى بإسناده من [كتاب السنة] لعبد الله بن أحمد بن حنبل قال: أخبرنا محمد بن محمد بن الحسن، حدثني أبي، ثنا أحمد بن محمد بن عمر اللبناني، ثنا عبد الله بن أحمد بن حنبل , ثنا أبي , ثنا موسى بن داود أبو معمر، ثنا عباد بن العوام، قال: قدم علىنا شَرِيك فسألته عن الحديث [إن الله ينزل ليلة النصف من شعبان] . قلنا: إن قومًا ينكرون هذه الأحاديث! ! قال: فما يقولون؟ قلنا: يطعنون فيها , فقال: إن الذين جاءوا بهذه الأحاديث هم الذين جاءوا بالقرآن وبالصلاة وبالحج وبالصوم، فما يعرف الله إلا بهذه الأحاديث. [Sharh Hadeeth al-Nuzool]
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Post by Deoband on May 21, 2016 15:11:17 GMT
THE "DALEEL" FOR THE VIRTUE OF THE NIGHT OF 15TH SHA'BAN
For ascertaining the virtue of the night of 15th Sha’ban, there is no need to traverse beyond the confines of what the Fuqaha have transmitted from the Four Madh-habs. The rulings which the early Fuqaha of each Madh-hab transmitted, orally at the beginning, and later through the means of writings, represent the practice (Amal) of the Salaf-us-Saliheen (Khairul Quroon) – a practice that encapsulated the whole of Islam in its most pure and pristine form, centuries before the era in which later Muhadditheen such as Imam Bukhari had even begun their compilation of the Ahadith. The Four Imams and other Imams of the Khairul Quroon – the Most Superior of Generations as attested to explicitly by Rasulullah (sallallahu alayhi wasallam) – were in fact far superior Fuqaha, Muhadditheen, Zuhhaad (ascetics) than any of the later Muhadditheen such as Imam Bukhari and Imam Muslim. Allah (azza wa jal) had sent such Imams of the Khairul Quroon to perform the sacred task of recording, preserving and codifying every aspect of the pure Deen which was already being practised in its most pure and pristine form throughout the whole Islamic Empire during their blessed era. Nothing of this pure Deen was ever lost. Testifying to the superiority of the first three generations, Rasulullah (sallallahu alayhi wasallam) states: The superiority mentioned in the Hadeeth above is Mutlaq – it is absolute. It pertains to knowledge, piety, sincerity, and all other praiseworthy qualities. Imam Bukhari, Imam Muslim and the other Muhadditheen whose compilations are famous today belonged to the 4th and 5th generation of Muslims. For the edification of any person whose ears may have been dinned by the Salafi propaganda of only “Bukhari and Muslim” to such an extent that he or she too might have acquired the irrational Salafi belief that no greater Muhadditheen than these two had appeared amongst the Most Superior of Generations, it suffices only to quote the rank of Imam Ahmad ibn Hanbal in the eyes of Imam Ali ibn al-Madeeni, the teacher of Bukhari in front of whom Imam Bukhari would feel insignificant. Imam Bukhari stated regarding Imam Ali ibn al-Madeeni: Now, Imam Ahmad ibn Hanbal’s superiority to the later Muhadditheen can be understood from the following testimony of Imam Ali bin al-Madeeni: Another great Muhaddith of that era, Imam Abu Zu’rah gives the following testimony regarding this absolute Master of Hadeeth and Fiqh: The above statement has been corroborated by the testimony of many other contemporaries of Imam Ahmad ibn Hanbal. Committing to memory such a huge number of Ahadeeth was not something completely out of the ordinary during that blessed era, and even during the subsequent eras when the likes of Imam Bukhari, Imam Muslim and others appeared. Imam Bukhari himself stated that he possessed the extraordinary number of 600,000 Ahadeeth – though perhaps such an amount may seem paltry in comparison to what Imam Ahmad ibn Hanbal possessed. And, as explicitly indicated by Rasulullah’s (sallallahu alayhi wasallam) statement, the Aimmah-e-Mujtahideen – the Leaders in the field of Knowledge – of the earlier generations such as the Sahabah (radhiyallahu anhum) and the Tabi’een were even more superior to those who appeared during the era of Imam Ahmad ibn Hanbal. Thus, when someone of the stature of Imam Ahmad ibn Hanbal or his greatest teacher, Imam Shafi’i, authenticates the Ahadeeth pertaining to the virtue of the night of 15th Sha’baan through their actual Aqeedah (belief) and Amal (practice), as shall be demonstrated below, then there is no need for any further Daleel. Just as people should be prepared to blindly accept (Taqleed) any Hadeeth that Imam Bukhari deems to be authentic, despite not knowing anything whatsoever of the chain of narration (sanad) or the Jarh (criticism) of any narrators in the chain or any other factors, so too to a far greater extent should people be ready to blindly accept any Ahadeeth that Imam Ahmad ibn Hanbal or Imam Shafi’i deem to be authentic – even more so if such Ahadeeth had been accepted as authentic and implemented by virtually the whole Ummah for the past 1400 years. When Masters of Hadeeth and Fiqh such as Imam Ahmad ibn Hanbal or Imam Shafi’i deem the Night of the 15th Sha’baan to be a night of virtue, along with the Aqeedah (belief) that Allah descends to the lowest heaven right from the beginning of this auspicious night – a belief that can only be based on Saheeh Hadeeth – then it is an exercise of great stupidity and futility to attempt an infantile re-analysis of Asaaneed (chains of narration) such as the type al-Albani, the greatest Salafi Hadeeth “expert” of this age, was in the habit of carrying out, and who incidentally was constrained to admit the following indisputable fact, which the Ummah had known all along for the past 1400 years, regarding the night of the 15th of Sha’baan after having painstakingly carried out one such laborious exercise in great stupidity and futility (i.e. a detailed and lengthy re-analysis of the Asaaneed): Hence, much of the analysis of Ahadeeth being carried out today by self-appointed ‘Mujtahids’ who are barely able to hold more than a smattering of Ahadith in their amnesiac braincells, are exercises in even greater stupidity and futility. Every Tom, *astaghfirullah*, Harry appears to have conferred him or herself, along with his or her fledgling students, the right to make a personal hobby out of analysing the authenticity of Ahadeeth – a hobby with which deviants of all breeds are currently using to select at will which parts of the Deen of the Salaf-us-Saliheen to adopt, and which parts of the Deen to expunge. The wildly fluctuating conclusions arrived by such self-appointed ‘Mujtahids’ after a thorough analysis of the Ahadeeth pertaining to the 15th of Sha’ban, vividly demonstrate the extremely subjective nature of this satanically misused hobby – one which has encouraged and prized open the door further, to a level never seen before, for each and every other fledgling “student of knowledge” to try their hand at this precarious exercise, and which is directly responsible for the disturbingly rapid increase in the number of Muslims today who have even begun to question or reject the authenticity of Ahadeeth found in previously unassailable collections such as Bukhari and Muslim. Thus, this article will avoid contributing to the glut of analyses, arriving at wildly differing conclusions, already being propagated widely, and instead suffice with the authentication of the likes of Imam Ahmad ibn Hanbal and Imam Shafi’i, along with a number of quotes from the Fuqaha which provide crystal-clear objectivity and clarity on this issue, and which accurately represent the ruling of all Four Madh-habs pertaining to the auspicious occasion of the night of 15th Sha’ban, THE DALEEL THAT IS SUFFICIENT FOR ALL SANE MUSLIMS Qadi Abu Ya’la narrates with an authentic chain, Imam Ahmad ibn Hanbal’s (rahmatullah alayh) explicit statement affirming the fact that the night of Sha’baan is singled out specifically by al-athar (i.e. hadith narration) as one in which Allah descends to the lowest heaven: It is obvious that the narration (al-athar) referred to above pertains to the numerous Ahadeeth that state that Allah descends to the lowest heaven on the night of the 15th of Sha’ban. Since such an Aqeedah (belief) that Allah descends to the lowest heaven on a particular night can only be based on Qur’an or on undeniably Saheeh Ahadith, this is clear proof that Imam Ahmad bin Hanbal believed that the narrations pertaining to the 15th of Sha’ban are authentic. Imam Ahmad ibn Hanbal also narrates in his own Musnad a narration regarding another virtue of the night of 15th Sha’ban: Ibn Taymiyyah confirms that Imam Ahmad ibn Hanbal believed in the virtue of this night: Another explicit statement from one of the great Imams of the Salaf-us-Saaliheen confirming the virtue of this night is found in Kitaab ul-Umm of Imam Shafi’i (rahmatullah alayh), in which he mentions the night of 15th Sha’baan alongside other auspicious nights of the year: Imam Shafi’i continues: The books of all Four Madh-habs are replete with statements confirming the virtue of this night. To give a glimpse of the acceptance of the virtue of this night by the Ummah – minus a few anomalous opinions – a few such quotes are cited here. Continued in link below: reliablefatwas.com/the-virtue-of-the-night-of-the-15th-of-shaban/
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Post by Deoband on May 18, 2016 15:22:03 GMT
AUTHENTIC EYE-WITNESS TESTIMONIES CONFIRMING THE IJMA’ OF 20 RAKA’TS AMONGST THE SALAF-US-SAALIHEEN We shall begin with Ishaq ibn Rahwayh’s direct testimony of the unanimous practice of the Salaf-us-Saaliheen. Since Ishaq ibn Rahwayh was widely known as Ameerul Mu’mineen fi’l Hadith – the highest pedestal in the field of Hadith amongst the Salaf-us-Saaliheen – and since he was one of the most important teachers of Imam Bukhari, Imam Muslim, Imam Abu Dawud, Imam Nasai, and countless other Muhadditheen, it will be an extremely problematic task for the Salafis to insinuate that Ishaq ibn Rahwayh was a liar or that he might have been hallucinating when he confirms unambiguously in “Masaa-il al-Imam Ahmad wa Ishaq ibn Rahwayh”, through his direct student, that the unanimous practice of the Salaf-us-Saaliheen consisted of the minimum base of 20 Rak’ats:
“As for when the imam leads the people in one or two Tarweehahs (sets of 4 raka’ts) and then he gets up at the end of the night and sends for the people and they assemble and then he leads them after they have slept – that is permissible, when he intends thereby to perform what has been ordered to pray of the tarweehahs, and the minimum of that is 5 (Tarweehahs i.e. 20 raka’ts); considering the fact that the inhabitants of Madinah have not ceased, from the time of Umar (may Allah be pleased with him) to this time of ours, to pray 40 raka’ts [i.e. 20 + 16 + 4 – without the extra one rakat’s of Witr] in the vigil of the month of Ramadan, while lightening the recitation. As for the inhabitants of Iraq, they have not ceased to be upon 5 Tarweehahs [i.e. 20 raka’ts] from the time of Ali (may Allah be pleased with him) till this time of ours.” [Masaa-il al-Imam Ahmad wa Ishaq ibn Rahwayh]
As shall become even clearer from the testimonies to come of other Leading Imams of the Salaf-us-Saaliheen, the only difference in the number of rak’ats amongst the Salaf-us-Saaliheen was with regards to the extra 4 rak’ats of Nafl (optional) prayers that would be prayed during the 4 rest periods that occurred in between the Five Tarweehahs (each set of 4 rak’ats of Taraweeh) i.e. an extra 4 x 4 = 16 raka’ts. Thus, the total would come up to 20 + 16 = 36 raka’ts. Another 3 raka’ts or 5 raka’ts of Witr would bring the total to 39 or 41 respectively. However, with regards to the minimum number of 20 raka’ts (5 Tarweehahs), there was absolutely no difference amongst the Salaf-us-Saaliheen.
MORE QUOTES FROM THE SALAF-US-SAALIHEEN TO COME FROM THE ARTICLE "THE BID'AH OF 8 RAKATS OF TARAWEEH"
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Post by Deoband on May 15, 2016 15:20:01 GMT
“Indeed, those who will still be alive after me will see many differences; so hold fast to my Sunnah and the Sunnah of the Khulafa Rashideen (i.e. Hadhrat Abu Bakr, Hadhrat Umar, Hadhrat Uthman, and Hadhrat Ali radhiyallahu anhum) after me. Adhere to and cling tightly to it and beware of newly-invented matters, for every newly-invented matter is a Bid’ah and every Bid’ah is deviation.” (Saheeh – Narrated by Tirmidhi, Abu Dawud, and many others)
THE BID’AH OF 8 RAKATS OF “TARAWEEH”
[By a student of the Deen] The issue of the number of raka’ts of Taraweeh vividly portrays the satanic potential of Salafism, of modernism, and of all other “isms” that exhort a direct interpretation of Qur’an and Sunnah, to mutate and transmogrify the pure Deen into another religion altogether – even carrying the potential to overturn aspects of the Deen that had been accepted by the Ijma’ (consensus) of the Salaf-us-Saaliheen, the Most Blessed and Superior of Generations (Khairul Quroon).
In this article, we shall relate authentic and direct eye-witness testimonies from undisputed Authorities of the Salaf-us-Saaliheen whom even the Salafis deem to be trustworthy, which confirm that the minimum base of 20 raka’ts was the unanimous (Ijma’) Taraweeh practice of the Salaf-us-Saaliheen, and that the institutionalised practice of 8 raka’ts of “Taraweeh”, or 2 rakat’s of “Taraweeh”, or any other number of raka’ts that was not adopted by the Most Blessed of Generations, is a clear Bid’ah (innovation).
The fact that the minimum base of 20 raka’ts of Taraweeh was the unanimous (Ijma’) practice of the Salaf-us-Saaliheen all over the world, as shall be demonstrated, means that the strongest possible Ijma’ was enacted on this issue, since Rasulullah (sallallahu alayh wasallam) himself affirmed the superiority of the Salaf-us-Saaliheen over all other subsequent generations:
“The Most Superior of my Ummah is my generation (i.e. the Sahabah), then those who follow them (the Tabi’een), then those who follow them (the Tab-e-Tabi’een).” (Bukhari, Muslim)
Furthermore, Rasulullah (sallallahu alayhi wasallam) asserted the absolute impossibility of the Ummah (i.e. Ahlus Sunnah wa’l Jama’ah) in general, and the Most Superior of Generations in particular, agreeing upon any error:
“My Ummah will never agree upon error. Therefore, it is obligatory upon you to be with the Jama’ah (the Main Group), for indeed the Hand of Allah is over the Jama’ah.”
[Tabrani’s Kabir – Saheeh according to Haythami and others including the Salafi’s chief “muhaddith” al-Albani whose typically salafi “Qur’an & Sunnah” methodology led him, along with countless of his Muqallids, to carefully conclude that 20 raka’ts of Taraweeh is a Bid’ah!]
“Whoever separates himself from the Jama’ah by even the length of a handspan, dies the death of Jahiliyyah [the period of Kufr prior to the advent of Islam]”
[Saheeh Muslim]
“It is obligatory upon you to adhere to the Jama’ah (the Main Group), for indeed the Ummah of Muhammad (sallallahu alayhi wasallam) will never agree upon an error.”
[Musannaf Abi Shaybah – Saheeh. As Ibn Hajar al-Asqalani and others have mentioned, even though the Sanad goes back to a Sahabi, the statement is from Rasulullah (sallallahu alayhi wasallam) since such a statement cannot be based on reason.] With regards to the authentic narrations of 8 raka’ts of Qiyaam-ul-Lail (night prayers), it will also become manifestly clear from the eye-witness testimonies below that ALL the Salaf-us-Saaliheen understood such narrations to refer to a prayer completely separate and distinct to the 20 raka’ts of Taraweeh prayers of Ramadhan, namely the Tahajjud prayers which is prayed throughout the year.
It should be borne in mind that the Musnad of Abu Hanifah, the Muwatta of Imam Malik, the Musnad of Imam Shafi’i, and the Musnad of Imam Ahmad ibn Hanbal, all contain the narration(s) pertaining to 8 raka’ts of Qiyam-ul-Lail (night prayers). This fact, in itself, should be sufficient in deterring Salafi and modernist groups from making the laughably stupid claim often made by such deviant groups, in a manner that reeks of the foulest stench of Kibr (satanic pride), that the Four Imams who were the leading Authorities of the Most Superior of Generations, along with the galaxy of Aimmah-e-Mujtahideen, Fuqaha and Muhadditheen who were involved in the subsequent compilation of their Madh-habs, along with the Jama’ah (main body of Fuqaha, Muhadditheen and Auliya) of each subsequent era who faithfully submitted to the Four Madh-habs, had all somehow missed or miserably failed to understand the critically relevant Daleel – in this case the narration of 8 raka’ts – only to be miraculously (Karaamat of the highest degree) discovered or understood properly 1400 years later by some deviant group that emerged during the worst era this Ummah has ever experienced.
While reading the authentic eye-witness testimonies below, the sincere reader should be able to appreciate the stark contrast between the 20 raka’ts Taraweeh practice that was the unanimous practice throughout the whole Islamic Empire during the era of the Salaf-us-Saliheen, and the Bid’ah practice of 8 raka’ts of “Taraweeh” that has spread today in numerous places in the world, and which vividly portrays the unique potential of Salafism – and of all deviant groups that exhort a direct interpretation of Qur’an and Sunnah – to mutilate the Sunnah of the Salaf-us-Saaliheen which is nothing other than the Sunnah of Rasulullah (sallallahu alayhi wasallam).EXCERPTS FROM "THE BI'DAH OF 8 RAKATS OF TARAWEEH
reliablefatwas.com/the-bidah-of-8-rakats-of-taraweeh/
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Post by Deoband on May 12, 2016 14:06:46 GMT
IMAM A'ZAM ABU HANIFAH (RAHMATULLAHI ALAYH) INTRODUCTION
Among the great, illustrious and noble Warathatul Ambiya – the Heirs and Representatives of the Ambiya – the most and much maligned is Imaam A’zam, Imaam Abu Hanifah (Rahmatullah alayh). The haasideen (the jealous ones) and the haaqideen (the malicious ones) had left no stone unturned in their satanic attempts and endeavours with their slanders, falsehood and calumnies to ruin the glittering reputation of Imaam Abu Hanifah (Rahmatullah alayh). When Allah Azza Wa Jal projects His Khalifah on earth, then the entire mankind and jinnkind together cannot succeed in their pernicious efforts of slander and vituperation. Despite the nefarious plots and endeavours of the malicious detractors, Imaam Abu Hanifah stood out as the greatest Beacon of Islam after the Sahaabah. All great Ulama and Mujtahideen after the era of the Sahaabah paled into insignificance in the radiant and dazzling Noor of Ilm, Taqwa and Ma’rifat of Imaam A’zam. This irrefutable fact has been vigorously acknowledged and emphasized by innumerable Aimmah, Fuqaha and Muhadditheen of the Salafus Saaliheen era and of the Muta-akh-khireen era. In this treatise we present the testification of the illustrious authorities of Islam whose unequivocal praise and respect for Imaam Abu Hanifah debunk the slanderous contentions of the detractors of this great Mujtahid Imaam. Some short-sighted Muhadditheen have also been dastardly affected by the malady of slander which the envious detractors had spread. However, despite all the evil machinations of the detractors, the brilliant Star of Uloom outshone everyone. All Fuqaha and Muhadditheen after Imaam Abu Hanifah were his Students directly or via the Chain of his Students. The lofty realm of Fiqh occupied by Imaam A’zam, constrained Imaam Shaafi’ (Rahmatullah alayhi), who was Imaam Abu Hanifah’s Student via Imaam Muhammad, to say: “We are the children of Abu Hanifah in Fiqh.” Imaam Abu Hanifah was the very first Mujtahid Imaam who had codified and arranged the Shariah in systematic form – a form which all Fuqaha of all Math-habs after him adopted. The worst and the hypocritical enemies of Imaam Abu Hanifah in our age are the moron Salafis who peddle the satanic theme that Imaam Abu Hanifah’s methodology is to override Hadith with opinion. This is furthest from the truth as will become clear in the ensuing pages. There is consensus of the Ulama and Fuqaha on the claim that according to Imaam Abu Hanifah even a Dhaeef (Weak) Hadith has precedence over Qiyaas (Analogical Reasoning) and Raai’ (Opinion). This is the first part of the treatise to show who was this illustrious personality, Imaam A’zam Abu Hanifah whose Math-hab two thirds of the Ummah follow. Insha-Allah, the second and perhaps a third part, shall also be published. Mujlisul Ulama of S.A. [By Hazrat Maulana Ahmad Sadeq Desai] The book is available in the link below: www.asic-sa.co.za/images/books/IMAAM%20Azam_Hanifah.pdf
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Post by Deoband on Apr 26, 2016 9:14:33 GMT
The following incident provides an idea on the severe gravity and reprehensibility of the act of a layman (non-Mujtahid) switching to another Madh-hab in the eyes of the early Mujtahidoon. As Imam Ghazali and many others have explained, since a layman's judgement on the relative strength of the rulings of the Madh-habs is wholly inadequate, the ONLY possible reason for a layman to switch to another Madh-hab is base desires (Hawaa). The increasingly widespread trend today of people - all of whom are non-Mujtahids today - of opting for a ruling from another Madh-hab based on "stronger Daleel" is merely a canard to soothe one's conscience and to provide a facade of cover over the fact that one is merely following what one wishes to believe to be the truth. Rukn al-Dīn Abū Bakr Muḥammad ibn ‘Abd al-Rashīd al-Kirmānī (d. 565) said: والآن أنقل من كتاب الحاوي للفتاوي تمام هذه المسألة، وحكايات عليها:
حكى أن رجلا من أصحاب الجماعة خطب إلى رجل من أصحاب الحديث ابنته في عهد الشيخ أبي بكر الجوزجاني، فأبى الرجل أن يزوجه إلى أن يترك مذهبه بمذهب أهل الحديث، فيقرأ خلف الإمام ويرفع يديه عند الإنحطاط ونحو ذلك، فأجابه إلى ذلك فزوجه، فعقد الشيخ مجلس العامة بعد ما سئل عن هذه الحادثة وبعد ما أطرق رأسه وسكت، ثم قال: ((النكاح جائز ولكن أخاف على هذا الرجل أن يذهب إيمانه وقت النزع.)) فقيل له: ((ولم ذلك؟)) قال: ((لأنه استخف بمذهبه الذي هو حق عنده، وتركه لأجل امرأة – جيفة منتنة –، وأخذ مذهبا هو عنده ليس بحق، فإني أخاف على إيمانه لاستخفافه بدينه.)) Now, I will quote from Kitāb al-Ḥāwī li l-Fatāwī [1] the completion of this issue along with incidents about it: He related that a man from the people of the Congregation proposed to a man from the people of Ḥadīth for his daughter[‘s hand in marriage] in the time of Shaykh Abū Bakr [Aḥmad ibn Isḥāq] al-Jūzajānī [2]. The man refused to wed him [to her] until he abandons his madhhab for the madhhab of the people of Ḥadīth, so he recites behind the imam, raises his hands when going down and so on. He complied with this, so he wed him [to her]. Shaykh set up a public gathering after being asked about this incident and after having lowered his head and remained silent. Then he said: “The marriage is valid, but I fear for this man, that his īmān will go at the time of extraction.” It was said to him: “Why is that?” He said: “Because he belittled his madhhab which according to him is the truth, and left it for the sake of a woman – a stinking corpse – and adopted a madhhab which according to him is not true. I fear for his īmān because of his treating the dīn lightly.” [1] This is referring to the book al-Ḥāwī by Imām Muḥammad ibn Ibrāhīm ibn Anūsh al-Ḥanafī (d. 500), a student of Shams al-A’imma al-Sarakhsī. Ḥājī Khalīfah says it is one of the foundational works of the Ḥanafīs and contains many authoritative and reliable fatwas of the mashāyikh. (see: Ṭabaqāt al-Ḥanafiyya li Ibn al-Ḥinnā’ī, p. 284) The work is quoted frequently in al-Muḥīṭ al-Burhānī, where it is sometimes referred to as “al-Ḥāwī fi al-Fatāwī”. [2] He was a student of Abū Sulaymān al-Jūzajānī, a direct student of Imam Abū Yūsuf and Imām Muḥammad. He was also teacher of Abū Manṣūr al-Māturīdī. Thus he lived in the latter part of the second century until the middle of the third century. He was recognised as a learned scholar of both the principles and the peripherals. (al-Fawā’id al-Bahiyyah, p. 14)
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Post by Deoband on Apr 19, 2016 10:57:48 GMT
Imam Shahrastani, another early authority from the 5th/6th century, also transmits the view of Rigid Taqleed to one Madh-hab from the "Usooliyyoon" in general - the early Mujtahidoon who delineated the principles of the Madh-hab. While discussing two groups of Usooliyyoon with regards to the issue of Taqleed, he states that both groups - i.e. all of Ahlus Sunnah wa'l Jama'ah - prohibited the non-mujtahid from selecting from another Madh-hab in order to prevent chaos and anarchy. Just like Imam Nawawi, Imam Ghazali, Imam Maziri, Qadi Iyadh, Imam Jeelee, and others from around the 5th century AH, Imam Shahrastani is clearly transmitting a factual reality - an agreement that occurred on this issue during the early eras once the Madh-habs had become codified:
"As for the layman (i.e. non-mujtahid), it is obligatory upon him to do Taqleed of a Mujtahid. And his Madh-hab in what he asks is the Madh-hab of whom he asks. This is the original state of matters (e.g. prior to the codification of the Madh-habs). However, both groups [i.e. all the Usooliyyoon of Ahlus Sunnah wa'l Jama'ah] do not permit the Hanafi layman to adopt [any ruling] except from the Madh-hab of Abu Hanifah, or the Shafi'i layman except from the Madh-hab of Shafi'i, because the judgement that the layman has no Madh-hab and his Madh-hab is the Madh-hab of his Mufti will lead to disarray and chaos. Thus, for this [reason] they did not permit it [selecting from another Madh-hab]." [Kitaab-ul-Milal wal-Nihal]
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Post by Deoband on Apr 19, 2016 10:18:32 GMT
In another place in Rawdat al-Talibeen, Imam Nawawi attributes the view of Rigid Taqleed to one Madh-hab to the "Usooliyyoon" in general - the early Mujtahidoon who delineated the Usool (principles) of the Madh-habs:
"...The Usooliyyoon prevented it [selecting from another Madh-hab] due to Maslahah [overriding benefit and preventing harm]" [Rawdat al-Talibeen]
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Post by Deoband on Apr 16, 2016 8:46:04 GMT
IJMA’ (CONSENSUS) ON ADHERING RIGIDLY TO ONE MADH-HAB
With virtually all the minor signs of the last hour prophesized by Rasulullah (sallallahu alayhi wasallam) having already materialised, it is manifestly clear that we are currently living in the worst of times as described in detail in the Ahadith, during which the true, original and pristine teachings of the Deen will have become Ghareeb (lone, strange, and forlorn), and the vast majority – both “Ulama” and laity – will have become enslaved to their desires. And since the soul of a man that is enslaved to its bestial desires and bloated with Kibr (satanic pride) naturally recoils with absolute horror at the very thought of having to submit itself to a sacred, immutable set of rulings and values – adhered to diligently by the whole Ummah (minus deviant groups) for over a 1000 years – it is no surprise that the Ijma’ (consensus) enacted by the early Mujtahidoon on the obligation of Rigid Taqleed (tightly binding oneself) to one of the Four Madh-habs is becoming increasingly neglected and long forgotten. In fact, it is the natural instinct of a Slave of Nafs (one’s bestial desires) to clutch at every straw possible, in order to acquire flexibility to escape the ruling of a Madh-hab – wherever such a ruling is particularly unpalatable to the Nafs – and opt instead for a ruling that conforms closer to the Nafs, whilst simultaneously being able to dwell under the self-deception that a “better” interpretation of Qur’an and Sunnah is being reached. And where a particular ruling is adopted which, on the surface, appears to entail some degree of difficulty and sacrifice, it is merely for the purpose of maintaining the self-deception that the Slave of Nafs is not following the Nafs at all – of course not. Thus, each and every deviant group – whether it be the Salafis today who use “Qur’an and Sunnah” to justify the Takfeer and mass-killing of countless civilians just like the Father-Figure and “Mujaddid” of ALL Salafi sects, Ibn Abdul Wahhab, originally did – as documented by the Wahhabi historians themselves – or whether it be the fraudulent pseudo-sufis who justify their break-dancing, music-listening, hooka-smoking shenanigans by scavenging for minority opinions – ALL of them (deviant groups) acquire enough flexibility to justify their deviances only by first escaping the rigid inflexibility of having to adhere to the officially accepted rulings of one of the Four Madh-habs. This article will provide a snapshot of the Ijma’ (consensus) that was enacted by the early Mujtahideen on the obligation of Rigid Taqleed to one of the Four Madh-habs – an obligation that was whole-heartedly accepted by each subsequent generation of the Main Body (Jama’ah) of the Ummah for over a thousand years, and which carry the full force of Rasulullah’s (sallallahu alayhi wasallam) proclamations that: “My Ummah will never unite upon error.” and “Whoever leaves the Jam’aah (Main Body) or separates himself from it by the length of a span, dies the death of the Jahiliyyah (the period of Kufr prior to Islam).”
The Jama’ah refers to the great body of Mujtahidoon, Fuqaha, Muhaddithoon, Mufassiroon, Auliya, throughout the ages who all adhered to one of the Four Madh-habs ever since the Ijma’ was enacted. The Jama’ah never refers to the glut of deviate groups today whose abject Kibr (satanic pride) is amply exposed by their claim, implicit or explicit, of being able to understand the Way of Rasulullah (sallallahu alayhi wasallam) and his Sahabah (radhiyallahu anhum) better than the galaxy of Stars of Uloom who had originally enacted this Ijma’, and the galaxy of Fuqaha, Muhaddithoon, and Auliya who constituted the Jama’ah of each subsequent age, and who faithfully abided by this Ijma’ – leave aside refuting it – for a period stretching well over a thousand years. Discardence of such an emphatic Ijma’ falls under the purview of the following Ayat of the Qur’an: “He who follows other than the path of the believers, We will hand him over to whatever he has turned to and We will roast him in the Fire. What an evil destination.” The “path of the believers” has been for the past millennium, and shall always be, Rigid Taqleed to one of the Four Madh-habs – a path treaded by the righteous of the entire Ummah throughout the course of Islamic history. And the path of the Ahlul Bid’ah (deviates) and Zindeeqs (heretics) will always be the path that seeks loopholes, excuses and ploys to abandon such Rigid Taqleed. One such ploy employed by modernist deviates and heretics is scouring through Islamic history for the rulings of a minority of scholars which might have conflicted with the Ijma’. The futile, deceptive and plainly inept attempts of modernist deviates to portray such a minority as the majority will be dismantled in a separate article insha-Allah. For now, we shall suffice in stating that despite such minority opinions having existed in the same way as isolated and minority opinions do exist for the permissibility of music, drinking alcohol, forms of zina, killing civilians, and countless other transgressions, such errant, minority opinions have absolutely no impact on an Ijma’ that had already been enacted earlier and which was then clearly and explicitly transmitted by reliable and truthful authorities as shall be demonstrated below – an Ijma’ that subsequently went onto acquire the categorical and undeniable acceptance of the Main Body (Jama’ah) of the Ummah – the righteous scholars and authorities – of each and every age, and will continue to do so till near the End of Times, during which only the Ghurabaa (strange, lone, forlorn ones) will constitute the Jama’ah. THE IJMA’ ENACTED BY THE EARLY MUJTAHIDOON – A SNAPSHOT We shall begin with Imam Nawawi, one of the most authoritative and unquestionably reliable transmitters of the rulings of the early Mujtahidoon, particularly those of the Shafi’i Madh-hab. In the following statement, Imam Nawawi explicitly ascribes to the “As-haab” the view of rigid adherence to one Madh-hab: Continued in link below and much more to be added soon insha-Allah: reliablefatwas.com/ijma-consensus-on-adhering-rigidly-to-one-madh-hab/
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