QURANIC SURAH WITH TAFSEERAT IN EVIDENCE OF TAQLEED

QURANIC SURAH WITH TAFSEERAT IN EVIDENCE OF TAQLEED Feb 11, 2014 20:03:26 GMT 5.5

Post by Mohammed IbRaHim on Feb 11, 2014 20:03:26 GMT 5.5

QURANIC SURAH WITH TAFSEERAT IN EVIDENCE OF TAQLEED

PROOFS OF TAQLEED DIRECT FROM QURAN AND EXEGESIS AND SALAF SALIHEEN’s QOWL

Hadhrat Abdullah bin Abbas, Jabir bin Abdullah, Hasan Basri, ‘Ata bin Abi Rabah, ‘Ata bin Saib, Abul A’aliyya and All Salaf Saliheen Along with Teacher of Hazrat Imam Bukhari (Rd), i.e, Imam Abdur Razaq (rd) Says under explaining this verse of Quran
Surah al Nisa 59 , يايها الذين امنوا اطيعوا الله و اطيعوا الرسول و اولي الامر منکم

Translation: O People who Believe! Obey Allah and the Noble Messenger and those amongst you who are in authority

اے ایمان والو! حکم مانو اللہ کا اور حکم مانو رسول کا (ف۱٦۷) اور ان کا جو تم میں حکومت والے ہیں (ف۱٦۸) پھر اگر تم میں کسی بات کا جھگڑا اٹھے تو اسے اللہ اور رسول کے حضور رجوع کرو اگر اللہ اور قیامت پر ایمان رکھتے ہو (ف۱٦۹) یہ بہتر ہے اور اس کا انجام سب سے اچھا،

All given names above belief that Aooli-il Amr are Those IMAMS and Rulers who has authority in Religious knowledge.

I.e Four Imams of Madhab following an Imam i.e, Taqleed is Essential for every Muslim, jo Muqallad nahi uska Ustad sirf IBLEES HAI.

Shan-e-Nuzool: Reason of Revelation

Tafsir Khazainalirfan States:

(ف167) کہ رسول کی اطاعت اللہ ہی کی اطاعت ہے بخاری و مسلم کی حدیث ہے سید عالم صلی اللہ علیہ وآلہ وسلم نے فرمایا جس نے میری اطاعت کی اس نے اللہ کی اطاعت کی اور جس نے میری نافرمانی کی اس نے اللہ کی نافرمانی کی ۔

(ف168) اسی حدیث میں حضورفرماتے ہیں جس نے امیر کی اطاعت کی اس نے میری اطاعت کی اور جس نے امیر کی نافرمانی کی اس نے میری نافرمانی کی اس آیت سے ثابت ہوا کہ مُسلِم اُمراء و حکام کی اطاعت واجب ہے جب تک وہ حق کے موافق رہیں اور اگر حق کے خلاف حکم کریں تو ان کی اطاعت نہیں ۔

(ف169) اس آیت سے معلوم ہوا کہ احکام تین قسم کے ہیں ایک وہ جو ظاہر کتاب یعنی قرآن سے ثابت ہوں ایک وہ جو ظاہر حدیث سے ایک وہ جو قرآن و حدیث کی طرف بطریق قیاس رجوع کرنے سے اولی الامر میں امام امیر بادشاہ حاکم قاضی سب داخل ہیں خلافت کا ملہ تو زمانہ رسالت کے بعد تیس سال رہی مگر خلافت ناقصہ خلفاءِ عباسیہ میں بھی تھی اور اب تو امامت بھی نہیں پائی جاتی ۔ کیونکہ امام کے لئے قریش میں سے ہونا شرط ہے اور یہ بات اکثر مقامات میں معدوم ہے لیکن سلطنت و امارت باقی ہے اور چونکہ سلطان و امیر بھی اولوالامر میں داخل ہیں اس لئے ہم پر ان کی اطاعت بھی لازم ہے۔

Tafsir al Jalain Shareef:

O you who believe, obey God, and obey the Messenger and those in authority among you, that is, rulers, when they command you to obey God and His Messenger. If you should quarrel, disagree, about anything, refer it to God, that is, to His Book, and the Messenger, while he lives, and thereafter [refer] to his Sunna: in other words examine these [disputes] with reference to these two [sources], if you believe in God and the Last Day; that, reference to the two [sources], is better, for you than quarrelling or [adhering to] personal opinions, and more excellent in interpretation, in the end.”

Tafsir Ibne Abbas: Says Auolil-Amr means (… as explained in start)

Imams, Muhadiseens, Mufasireens, All righteous leaders of ummah, all Scholars and Sages of the Ummah of Rasool Allah alehisalam who never take step out from the laws of Holy Quran and Rasoolillah alehisalam.

This verse allows establishes the compulsory nature of Taqleed.

Hadhrat Abu Najeeh (May Allah shower His mercy on him)) narrates on the authority of the great Taba‘ee Imam Mujahid that ‘men of truth’ means the men of discernment (Tafqa), intellect and understanding i.e. Fuqaha.

The teacher of Imam Bukhari’s teachers, Imam Abdur Razzaq (May Allah shower His mercy on him) writes in his collection of Tafseer:

‘Men of truth’ means the jurisprudents (Fuqaha) and the scholars.

Imam Abu Jafar Tabari writes in Jame Ul Bayan Fi Tafseer Il Quran on the authority of Hadhrat Abdullah bin Abbas, Jabir bin Abdullah, Hasan Basri, Ata bin Saib, Abul A’aliyya (May Allah be well pleased with them) that ‘men of truth’ means the Fuqaha and the scholars.

The author of Tafseer Kabeer, Imam Fakhruddin Razi (May Allah shower His mercy on him) writes on the authority of Hadhrat Abdullah bin Abbas, Hadhrat Hasan Basri, Imam Mujahed and Imam Zahhak (May Allah be well pleased with them) that ‘men of truth’ means the scholars who teach the rules of Shariah and instruct the people in matters of religion.

He also says that there is no disagreement over this, that a group of the Companions (Companions) and the Taba‘een (Successors/students of the Companions) that ‘men of truth’ means scholars.

Imam Ibn Katheer, whose opinion is considered by the ‘non-followers’ (Gair Muqallideen) as the final word, writes in Tafseer Katheer:

Hadhrat Ali bin Abu Talha narrates on the authority of Hadhrat Abdullah Bin Abbas (May Allah be well pleased with them) that the ‘men of truth’ meant here are the jurisprudents (Fuqaha) and this is also the opinion of Imam Mujahid, Imam ‘Ata, Hadhrat Hasan Basri, Hadhrat Abu Ya’ala (May Allah shower His mercy on them) that ‘men of truth’ mean the scholars and the Fuqaha. (Tafseer Ibn Kathir, Vol. 2, Pg. No. 345, Surah Nisa)

Now Scans of Tafasirs For this Verse which will clarify this issue like a bright day.

This Folder Includes exegesis of these given Tafaseers of Holy Quran !

1) Tafsir Ruhul Maani
2) Tafsir Ibne Abbas
3) Tafsir Ibne Abbas English
4) Tafsir Jalalayin Arabic
5) Tafsir Jalalayin English
6) Tafsir al Kashaf Arabic
7) Tafsir li Imam Safi’e Arabic
8) Tafsir Qurtubi
9) Tafsir Ibne Kathir
10) Tafsir Tabri Arabic
11) Tafsir Raufi
12) Tafsir DurreMansur
13) Tafsir Imam Sufyan Sowri
14) Tafsir Kanzuliman With Khazain al -Irfan
15) Tafsir Naeemi
16) Tafsir Madarik
17) Tafsir Mazhari

Scans from 17 most authentic tafaasir of Islamic literature so far… Click the Linck to See.
skydrive.live.com/?cid=9b148a19661e3e36&id=9B148A19661E3E36%213622&authkey=!AJmtJ2TQoaVEUC8

Insha-Allah Soon this article will be updated with more scans and proofs just like research work about mawlid.

I am very deeply thankful to Brother Majzoob for providing this beautiful collection of authentic Islamic texts.

May Allah bless everyone who contributed in this work. Ameen. bajahun Nabi alehisalam Summ ameen.

Updated 2/6/2014 (12 Scans from 3 more authentic tafaseers)

18) Tafsir e Jaml (commentary/Hashiya) of Tafsir al Jalalain Arabic

19) Tafsir Siratil Jinaan Fi Tafsiril Quran Arabic/Urdu

20) Tafsir of Imam Sa’buni Wa’azeh al-Mayyassar

Updated om same date in evening

21) Tafsir Tibyan al-Quran (famous)

22) Tafsir Khazn with Tafsir Nasafi (hashiya) added

23) Tafsir Zia-al-Quran by Sheikh al Ummat Hazrat Peer Justice Muhammad KaramShah al-Azhari (sajada nasheen Bheera Shareef)(rahmahumullah) (@ 11:30 Pm 6/2/14)

24) Tafsir Bedawi Anwar al Tanzil Wa Israr al Tawi’l by Imam Bedawi (rta) 691 Hijri (@ 12:16 Am //)

25) Tafsir -e- San’aani By Imam AbdurRazzaq Bin Hamam Al San’aani (126 Hijri-211H) [@ 12:47 - // ]

26) Tayseer al Quran al Mannan Fi tafsir Al Quran Abdurehman bin Naasir al-Saadi [@ 1:17 AM ]

27) Tafsir Imam Sakhawi (642 H) [@ 1:57 AM]

28) Tafsir Anwar-ul-Quran wa Israr-al-Furqan by Famous Imam Mulla Ali Qari al-Hanafi (d.1014 Hijri) [@ 2:24 AM]

Alhamdolillah 100 Authentic Scans of 28 Most famous and proven of all ages exegesis of Quran al Hakim is been completed.

Although for a true believer we do not think that they need any Scans and References and Proofs for the way of Love, but unfortunately today’s materialistic life and Salafi Wahhabi Deobandi beliefs made human very greedy and specific. So only for them, this is Now open challenge for you to either Reject it or Accept the Truth of Ahlu Sunnah Wa Jamat. And this is what our True Muslim Monotheist Belief is. We Sufis are the Most perfect followers in all of the History of Islam. Those rejectors of Taqlid i.e, Ghair-Muqallideen need to Understand True DEEN.

Stopping themselves from the un-orthodox and blind following of their Imams like ibn al Wahhabi or Ibn Taymmiya, and to start the true monotheist Islam of 1400 years, not of 3 -to- 400 years. Rejecting our literature and Imams in Islam means rejecting everything because Rasool Allah alehisalam clearly says in Hadith and its mafhoom is that whosoever get themselves a bit out from Jamat (Majority), they will be totally out.

So to dear ghair-muqalladins kindly accept Dawa of Islam first in your heart and then present it to non-Muslims, because if you are wrong in yourself then you may astray many others from the right path and that is called deception.

Last thing to remember i had presented these scans not only from Our Sunni Sufi sources, but also from Salafi/Wahabi/Deobandi Publications. So before commenting keep these few things in mind.

And finally!

Wallahu Ta’alaa A’alam Wa Rasuluhu.

Allah & His Apostle knows better! (Sall allahu alehi wasalam) (Labaik Ya Rasool Allah)

Fe-amanillah (Update Ended 7/2/2014 on 2:30 AM)

==================================

Update Started 5:10 PM 2-7-2014

PROOF 2 FROM QURANIC VERSE:

Allah says in Holy Qura’an that:

وَمَآ اَرْسَلْنَا مِنْ قَبْلِكَ اِلَّا رِجَالًا نُّوْحِيْٓ اِلَيْهِمْ فَسْـــَٔـلُوْٓا اَهْلَ الذِّكْرِ اِنْ كُنْتُمْ لَا تَعْلَمُوْنَ

Translation Urdu:

اور ہم نے تم سے پہلے نہ بھیجے مگر مرد (ف۸۹) جن کی طرف ہم وحی کرتے، تو اے لوگو! علم والوں سے پوچھو اگر تمہیں علم نہیں ، (ف۹۰)

Translation English:

So if you yourselves do not know (anything), then ask the People

of Remembrance. Surah Nahl (16:43)

Scans added

1) Tafsir Jalalayin Shareef (Arabic)

2) Tafsir Bedawi Shareef (Arabic/Urdu)

3) Tafsir Madarik (Arabic/Urdu)

4) Tafsir Ibne Abbas (Arabic/Urdu and English Scan below linck)
skydrive.live.com/?cid=9b148a19661e3e36&id=9B148A19661E3E36%213669

Third proof from holy Quran:

و اذا جاءهم امر من الامن او الخوف اذاعوا به و لو ردوه الى الرسول و الى اولي الامر منهم لعلمه الذين يستنبطونه منهم و لو لا فضل الله عليکم و رحمته لاتبعتم الشيطن الا قليلا

Urdu Tr:

اور جب ان کے پاس کوئی بات اطمینان (ف۲۱٤) یا ڈر (ف۲۱۵) کی آتی ہے اس کا چرچا کر بیٹھتے ہیں (ف۲۱٦) اور اگر اس میں رسول اور اپنے ذی اختیار لوگوں (ف۲۱۷) کی طرف رجوع لاتے (ف۲۱۸) تو ضرور ان سے اس کی حقیقت جان لیتے یہ جو بعد میں کاوش کرتے ہیں (ف۲۱۹) اور اگر تم پر اللہ کا فضل (۲۲۰) اور اس کی رحمت (ف۲۲۱) نہ ہوتی تو ضرور تم شیطان کے پیچھے لگ جاتے (ف۲۲۲) مگر تھوڑے (۲۲۳)

English TR:

Had they referred it to the Messenger (blessing and peace be upon him) or those of them who are in command (instead of making it public), then those among them who can draw conclusion from some matter would have found it (i.e. the truth of the news). Surah Nisa (4:83)

In Ahkaam Ul Quran, Imam Abu Bakr Jassas (May Allah shower

His mercy on him) has deduced the command of Taqleed from

this verse. (Surah Nisa: 83)

Imam Razi writes in Tafseer Kabeer:

Translation: It is Wajib on laypeople to follow the scholars in the

issues that they face. (Tafseer Kabeer, Surah Nisa-83)

Scans of Verse 83 of Surah al Nisa

1) Tafsir Jalalayin With hashiya Anwar al Haramayin (arabic)

2) Tafsir Khaza’in al-Irfan

3) Tafsir Ibne Kathir

4) Tafsir Naeemi

5) Tafsir Sa’buni

Click on the folowing linck below
skydrive.live.com/?cid=9b148a19661e3e36&id=9B148A19661E3E36%213681&authkey=!AI5tsTPVIvqHA94

Note: For the ease of time here direct texts along with reference will be quoted, their scans are not yet updated, it need sometime to search and then cross check everything so, we hope you will won’t mind that. But surely soon it will be updated as we collect it from all Tafseerat al Quran al Hakeem.

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Forth Proof:

Allah Says in Glorious Quran 10: 122

و ما کان المؤمنون لينفروا کافة فلو لا نفر من کل فرقة منهم طاىفة ليتفقهوا في الدين و لينذروا قومهم اذا رجعوا اليهم لعلهم يحذرون

Word by Word Translation:

وَمَا (اور جو) كَانَ (ہے ) الْمُؤْمِنُوْنَ (سب ایمان لانے والے) لِيَنْفِرُوْا (کہ وہ سب نکلیں “جہاد کے لیے” ) كَاۗفَّةً (پورے پورے ) فَلَوْلَا (چنانچہ کیوں نہیں) نَفَرَ (نکلے ) مِّنْ (سے )كُلِّ (ہر طرح ) فِرْقَــةٍ (گروہ ) مِّنْھُمْ (ان میں سے) طَاۗىِٕفَةٌ (ایک گروہ ) لِّيَتَفَقَّهُوْا (تاکہ وہ سب سمجھ حاصل کریں ) فِي (میں) الدِّيْنِ (دین ) وَلِيُنْذِرُوْا (اور تاکہ وہ سب ڈرائیں ) قَوْمَھُمْ (اپنی قوم کے ساتھ ) اِذَا (جب) رَجَعُوْٓا (وہ سب لوٹ کر جائیں ) اِلَيْهِمْ (انکی طرف) لَعَلَّھُمْ (تاکہ وہ يَحْذَرُوْنَ (سب ڈریں )

Translation Urdu Proper Sentence:

اور مسلمانوں سے یہ تو ہو نہیں سکتا کہ سب کے سب نکلیں (ف۲۹۱) تو کیوں نہ ہو کہ ان کے ہر گروہ میں سے (ف۲۹۲) ایک جماعت نکلے کہ دین کی سمجھ حاصل کریں اور واپس آکر اپنی قوم کو ڈر سنائیں (ف۲۹۳) اس امید پر کہ وہ بچیں (ف۲۹٤)

English Translation:

“…And it is not possible for the Muslims that all of them go out; so it should be that a party from each group goes forth in order to gain knowledge in religion, and upon returning they warn their people in the hope that they may avoid.” (Tarjuma Kanzuliman Shareef)

Now presenting some other translations of this verse which are taken from Wahhabi/Deobandi Sources.

1) Translation of Mufti Taqi Usmani (Deobandi)

“…It is not (necessary) for all the believers to go forth.‘; So, why should it not be that a group from every section of them goes forth, so that they may acquire perfect understanding of the Faith, and so that they may warn their people when they return to them, so that they may take due care (of the rules of Shari_ah ).”

2) Translation of Daryabadi (ahluhadith)

“….And it is not for the believers to march forth all together. So why should not a band from each party of them march forth so that they may gain understanding in religion and that when they come back unto them, haply they might warn their people when they come back unto them, haply they may beware!”

3) Translation of Mohsin Khan & Hilali (Salafi)

“…And it is not (proper) for the believers to go out to fight (Jihd) all together. Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islmic) religion, and that they may warn their people when they return to them, so that they may beware (of evil).”

4) Translation of Western’s favt Pickthal (Wahhabi)

“………And the believers should not all go out to fight. Of every troop of them, a party only should go forth, that they (who are left behind) may gain sound knowledge in religion, and that they may warn their folk when they return to them, so that they may beware.”

5) Translation of Yousuf (Wahhabi/Western)

“………….Nor should the Believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them,- that thus they (may learn) to guard themselves (against evil).”

6) Translation of Shakir

“……..And it does not beseem the believers that they should go forth all together; why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious? “

7) Translation of Arberry

“…………..It is not for the believers to go forth totally; but why should not a party of every section of them go forth, to become learned in religion, and to warn their people when they return to them, that haply they may beware?”

8) Translation of Tafhim-ul-Quran Modudi (Salafi)

“…….It was not necessary for the believers to go forth all together (to receive religious instructions), but why did not a party of them go forth that they may grow in religious understanding, and that they may warn their people when they return to them, so that they may avoid (wrongful attitudes).”

(Note: in this Tafheem, he had tried to changed the whole Mafhoom of Quran by giving in brackets his own view i.e, to receive religious instructions, although actually its proper meanings somehow given by all above given translations and exegesis says that these words of ayat is about Jihad (which this Moududi instead gave to receive…..)

Now Tafsir maa’rif al quran of (Wahabi/Deobandi) sect says in its exegesis for this surah and its translation says:

Translation:

“And it is not for the believers to go forth all together. So, why should it not be that a group from every section of them goes forth, so that they may acquire perfect understanding of the Faith, and so that they may warn their people when they return to them, that they may be cautious.”

Tafsir Mariful Quran Says:

“……………………To fulfill these responsibilities too, different groups of Muslims have to follow the principle of division of work. Therefore, all Muslims should not go forth in every Jihad. The submission here may also help you understand the reality of Fard al-Kifayah. The, areas of work that are not individual, but collective in nature, and the responsibility of carrying these out falls on all Muslims, are areas that the Shari’ah of Islam has declared to be Fard al-Kifayah. The purpose is that everything keeps being taken care of in its respective area and that all collective duties continue to be fulfilled. Duties such as washing, shrouding, offering Salah of Janazah and burying deceased Muslims, the making and maintaining of mosques, Jihad and the guarding of Islamic frontiers are all separate duties that are subject to the same rule of Fard al-Kifayah. In other words, the responsibility of fulfilling these obligations though falls on the Muslims of the whole world as a matter of principle but, should some of them were to do that satisfactorily enough, other Muslims also stand absolved of the obligation. An important area of work that falls within the imperatives of this Fard al-Kifayah is the religious education. That it is an obligation has been particularly mentioned in this verse by saying that this obligation should not be left out unattended even during the period of engagement in as important a duty as Jihad. The way in which it could be accomplished is that a smaller section from out of every large section sets forth for Jihad while the rest of people keep engaged in the pursuit of religious education. Then, those so educated should orient Muslims going on Jihad as well as teach and train others in their religion.

The obligation of acquiring religious knowledge, and its etiquette

Imam al-Qurtubi has said, ‘this verse is the root and foundation of religious knowledge (the ilm of din) for its seeker.’ If looked at carefully, also given here is a brief curriculum (nisab) of religious education, as well as the duties of the person (alim) who has qualified as one who has this knowledge. Therefore, this subject is being taken up in some details………….[and so on and on..... to next page].

Sahih International’s Translation is same:

“And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn their people when they return to them that they might be cautious.”

These translations and exegesis even proved our point that all exegesis of Quran are agreed on this fact and this is considered as clear evidence of ‘Taqleed’. As shown previously it is said in Holy Quran that whenever a dispute occur among us, we have to return back towards Quran, and Sunnah (including Hadith, saying of the Prophet alehisalam) and then on the rulings of those who are authoritative among us.

Who are authoritative? Those blessed Imams who always spend their entire lives in teachings and learning of Islam and Quranic sciences. Those Imam deduct their verdict upon only and only those issues which are not clearly prescribed in Quranic verses or Hadith. E.g newly emerged things needs newly made laws, and if those laws are in the prescribed manners of Quran and Sunnah than following that verdict of analogical deduction of those Imams are the Base of Ummah’s Unity. Rejecting Taqleed is rejecting everything.

Because all Imam does not gave their verdicts upon anything from themselves without knowledge, which is out from the jurisdiction of Quran and Sunnah. So denying their status is to denying their knowledge and denying their knowledge is nothing but Denying Quran and Hadith. They always based their evidence and better judgements from the blessed dua of RasoolAllah alehisalam that my ummah (vast majority) will never deviate from proper path and also He (alehisalam) says that every era of my ummah would have a ‘Mujaddid” (Reviver) which will be there to guide my ummah on the right path.

So denying taqleed is actually denying Rasool-allah alehisalam.

Proof 5:

There is clear mentioning of the following someone who is on the right path. This is also Quranic evidence of Taqleed. let us first read that verse.

و ان جاهدک على ان تشرک بي ما ليس لک به علم فلا تطعهما و صاحبهما في الدنيا معروفا و اتبع سبيل من اناب الي ثم الي مرجعکم فانبکم بما کنتم تعملون

Urdu Translation:

اور اگر وہ دونوں تجھ سے کوشش کریں کہ میرا شریک ٹھہرائے ایسی چیز کو جس کا تجھے علم نہیں (ف۲۱) تو ان کا کہنا نہ مان (ف۲۲) اور دنیا میں اچھی طرح ان کا ساتھ دے (ف۲۳) اور اس کی راہ چل جو میری طرف رجوع لایا (ف۲٤) پھر میری ہی طرف تمہیں پھر آنا ہے تو میں بتادوں گا جو تم کرتے تھے (ف۲۵)

English Translation:

“…..And if they force you, that you ascribe a partner to Me a thing concerning which you do not have knowledge “ so do not obey them and support them well in the world; and follow the path of one who has inclined towards Me; then towards Me only is your return, and I shall tell you what you used to do.” (Surah Luqman 31:15)

Remember whatever here we are saying is taken from exegesis of Holy Quran, these are not our jurisdictions.

Tasir al Jalalayin Says:

“But if they urge you to ascribe to Me as partner that whereof you have no knowledge, that accords with [any] reality, then do not obey them. And keep them company in this world honourably, in other words, with decency: dutifulness and kindness — and follow the way of him who returns to Me [in penitence], with [acts of] obedience. Then to Me will be your return, and I will inform you of what you used to do, and requite you for it (the [entire] sentence containing the ‘enjoinder’ [verse 14] and what comes after it constitutes a parenthetical statement).” (under 31:15)

Tafsir Khazain al Irfan says:

Its Asbab al Nuzool Says: (Shan-e-Nuzul reason of revelation)

As you can read, this clearly says that following of someone who is on the right path is sunnah which is ordered by Allah, and its also said that this verse shan-e-nazool is for Hazrat AbuBakar (rd) who when accepted Islam’s truth, hazrat Abdurehman bin Awf, Saad bin Abi Waqas, Sa’eed bin Zayd Usman, Talha and Zubair (ridwanullahitala alehm ajmaeen) came to him and asked him ‘do you embraced Muhammad (his religion) and do you witness his truth. Abu Bakar (rd) replied “Yes” . So they came towards Rasool-Allah alehisalam and accepted Islam. Upon that Allah revealed this verse in favour of Saad ‘ by saying that Follow those people who came towards Me”.

So you can see that Taqleed following is there in Quran, not only following Rasool Allah but also , step by step, 1) Following of the Prophet is the following of Allah’s Will. 2) Following of companions is the following of Rasool Allah alehisalam, 3) Following of the Companions of the Companions is the following of Companions of Rasool Allah, and vise versa to the rest of the Ummah i.e all Imams, Muhadiseen, Mufasireen and Aima Salaf Saliheen Auliya Saints. These are all came into the “Oulil Amr” category as we explained earlier.

Scans from Tafsir Bedawi & Tafsir Qurtubi (arabic/urdu) verse 15 of Surah al Luqman 31th of Quran and other exegesis regarding this verse (will be updated soon)

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Proof 6:

و السبقون الاولون من المهجرين و الانصار و الذين اتبعوهم باحسان رضي الله عنهم و رضوا عنه و اعد لهم جنت تجري تحتها الانهر خلدين فيها ابدا ذلک الفوز العظيم

Urdu Translation:

اور سب میں اگلے پہلے مہاجر (ف۲۲٦) اور انصار (ف۲۲۷) اور جو بھلائی کے ساتھ ان کے پیرو ہوئے (ف۲۲۸) اللہ ان سے راضی (ف۲۲۹) اور وہ اللہ سے راضی اور ان کے لیے تیار کر رکھے ہیں باغ جن کے نیچے نہریں بہیں ہمیشہ ہمیشہ ان میں رہیں، یہی بڑی کامیابی ہے،

Translation English:

“And leading everyone, the first are the Muhajirs* and the Ansar**, and those who followed them with virtue “ Allah is pleased with them and they are pleased with Him, and He has kept ready for them Gardens beneath which rivers flow, to abide in it for ever and ever; this is the greatest success. (* The immigrants. **Those who helped the immigrants.)”

Here Tabiun and Ta’ba Tabiun are mentioned, for your kind information Imam al Azam Abu Hanifa (radi allahu tala anho) is one of the famous Imam and of Tabi’un i.e, Successors of the Companions of Rasool Allah alehsialam, who learned from Companions of the Prophet alehisalam, and about whose prestigious status, today’s google internet scholars i.e, Wahhabi/Salafis open their ugly mouths.

Even Tafsir Madarek and Imam Nasafi (rd) says that this rule for following of Imams are binding upon all Muslim of all ages.

Scans Tafsir al Jalalayin (Arabic original) and Tafsir Madarek vol 2

Click to Read Rest of the Article
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Proofs from authentic resources with scans and references on the topic of Taqleed directly from Quran is completed alhamdolillah with more than 130 Proofs. Next update will be soon insha-Allah regarding Proofs from Ahadith and Qowls of Salaf Saliheen, although it is not necessary in any means when Quranic Nass is there.

Updated completed 12:48 AM [@ 8-2-2014]

Update Started @ 4.58 PM on 8-2-2014

Note : Although subject of hadith is a vast thing which cannot be explained in few lines. Its actually an continuous effort to read and examine the hadith. So we will try to summarize this article with basic points. Although scans will be updated regularly whenever we had time.

Proof of Taqleed from the Hadith

There are many Hadith which establish the compulsory nature of

Taqleed. A few among them are being presented here.

There is a Hadith in Sahih Bukhari:

Translation of Hadith: You follow me and the later ones will

follow you. (Sahih Bukhari, Vol. 1, Pg. No. 99)

Hafidh Ibn Hajar ‘Asqalani writes in the interpretation of this

Hadith:

Translation: You learn the rules of the Shariah from me, so that

those who come after you can learn from you and in the same way

those who come after them and so on until the end of the world.

there is another hadith in Sahih Bukhari Sharif which says:

Bulugh Al-Maram (attainment of the objective according to the evidence of the ordinances) is based upon the Ahadith of our Prophet which have been the sources of Islamic Jurisprudence. Al-Hafiz Ibn Hajar Al-Asqalani has recorded the true significance of the Ahadith and their origins & also made a comparison of the versions, if the sources are more than one. Imam Hafidh Ibne Hajar Asqalani Wrote in the Chapter of !

Narrated by Syaduna Abu Sa’eed Khudri (radi allahu tala anho) that Prophet alehisalam said (when his companions were getting back upon watching this), come in front, follow me so that those after you can follow you. (on the authority of Muslim)

This is clear indication of the rule, our previous are examples to follow for our coming generations, this rule is proven not only in the method of Imamat but also in all aspects of life.

Proof of Taqleed from the Traditions of the Companions

There is a Hadith in Sahih Bukhari on the authority of Hadhrat

‘Akramah (May Allah be well pleased with him), that the people

of Madinah asked Hadhrat Abdullah bin Abbas (May Allah be

well pleased with him) about the woman who started

menstruating after the Tawaf Afadha. Hadhrat Abdullah bin

Abbas (May Allah be well pleased with him) said that she can go

without the Tawaf Wada’a. The people of Madinah said: We will

not abandon the opinion of Hadhrat Zaid bin Thabit to follow

your opinion.

This shows that the people of Madinah used to follow Hadhrat

Zaid particularly (Taqleed Shakhsi). Hadhrat Ibn Abbas (May

Allah be well pleased with him) did not chastise them that you

have committed a mistake by taking Hadhrat Zaid as your Imam.

(Sahih Bukhari, Kitab Ul Haj)

There is a lengthy Hadith in Sahih Bukhari, Kitab Ul Faraaidh,

the summary of which is that Hadhrat Abu Moosa Ash‘ari (May

Allah be well pleased with him) was asked something. He replied

and said: Ask Abdullah Bin Mas‘ud (May Allah be well pleased

with him) also. After asking Hadhrat Abdullah bin Mas‘ud

people conveyed his reply to Hadhrat Abu Moosa Ash‘ari (May

Allah be well pleased with him). He said: Do not ask me

anything as long as you have this erudite scholar among you.

This shows that he instructed the people to follow Hadhrat

Abdullah bin Mas‘ud (May Allah be well pleased with him) in

everything. This is what is called Taqleed Shakhsi.

There are two another ahadith which will show you that these Taqleed in prayers and the words of RasoolAllah alehisalam clearly identify the importance of those among us who are Learned ones. And the most of learned among us after the period of Al-Sabiqoon are these Aima and Salaf Saliheen, which includes also four famous imams of four schools of thought.

There is a Hadith in Jame’ Tirmidhi, Ibn Majah that the Holy

Prophet (Sallallahu alaihi wa sallam) said: After me, follow the 2,

i.e. Abu Bakr and ‘Umar (May Allah be well pleased with them).

Here it is not said that you ask the evidence of every ruling. This

is what is Taqleed Shakhsi.

Also, the Holy Prophet (Sallallahu alaihi wa sallam) appointed

and sent the Companions as teachers to many places. Is this not

Taqleed Shakhsi? Therefore there are many examples of Taqleed

Mutlaq and Taqleed Shakhsi in the eras of the Holy Prophet

(Sallallahu alaihi wa sallam) and the Companions and in the Best

Era (Khair Ul Quroon) both the methods were used. Then

because of separation from the Prophet (Sallallahu alaihi wa

sallam), when the fear of Allah Ta’ala and His Prophet (Sallallahu

alaihi wa sallam) and the regard for the rules of the Shariah

waned and selfishness took hold, then the scholars, jurisprudents,

the men of Allah diagnosed this condition and entered Taqlees

Shakhsi among the Wajib (compulsory).

Taqlid is to be praised and deserves reward – Opinion of Shaykh

Ibn Taimiya of the Objectors.

Ibn Taimiya, whom the non-followers consider as their

Imam has ruled going against Taqleed Shakhsi as incorrect in his

Fatawa. He writes:

As per their desires, people follow somebody who declares the

Nikah as invalid and sometimes follow someone who declared

Nikah as valid. This is not permissible.

He again writes in his Fatawa, Vol. 2, Pg. No. 24:

The person who cannot know the rules of the Shariah and follows

a particular scholar, without knowing that there is another opinion

more preferable than this, that person is to be praised. He will be

rewarded. Neither will he be condemned, nor will he punished.

His famous student Ibn Qayyim Al Jawzi, writes in A’alaam Ul

Mauqae’een:

Unless the qualifications of Ijtihad (legislation) are not seen in a

person, it is not permissible for him to extract rules from the Holy

Quran and the Hadith.

These lines establish the compulsory nature of Taqleed. Now, the

question is that there have been many Legislators (mujtahidin),

so, why follow the 4 Imams only?

The detailed manner in which the rules extracted by the 4 Imams

are available to us, chapter wise, right from Kitab Ut Taharahto

Kitab Ul Faraaidh and in extreme detail. The rules extracted by

the other Imams are not available in the same manner. The

universal acceptance of these 4 Imams has not been given to

others. That’s why these 4 Imams are followed.

Except the 4 Imams, all other true schools of Jurisprudence have

ceased to exist. For this reason, it is the consensus of the whole

Ummah that to follow any of the 4 Imams is to follow the

Sawaad-e-A’adham (Sawad-e-Azam = the largest group – majority Muslims) i.e to follow the Ahle Sunnah. To abandon

them is to abandon the Sawaad-e-A’adham, as Hadhrat Shah

Waliullah (May Allah shower His mercy on him) as written in

Uqd Al Jayyid Fil Ahkaam Il Ijtihad Wa Taqleed.

Allama Ibn Nujaim Misri (May Allah shower His mercy on him)

has written in Al Ashba Wan Nadhaair:

Translation: Those who turn away from the 4 Imams are against

the consensus of the Ummah.

These are a few lines about the nature of Taqlid and clarifications

about it. Taqlidis the consensus of the Ummah and those who go

against are going against the consensus of the whole Ummah. For

this reason, all the great scholars and saints have been followers

of any one of these 4 Imams. This is the path of truth and the path

of guidance.

Imam Azam – The expert in Hadith

The Holy Quran and the Hadith are the base and the primary

sources of Islamic law. They contain the answers to all questions

that human beings may face in their whole life up until the end of

the world. Even though, the Holy Quran is simple, it contains

many things which cannot be understood; not only by common

people but even by experts of language. Mere expertise over

language does not give one mastery over law and legal

implications and nuances. Life is ever-changing and as such the

rules governing it also change with the times. There are many

things which are not explicitly mentioned in the Holy Quran and

Hadith, but which are necessary today, for e.g. share business,

fixed deposits, Islamic rules about insurance and other such rules.

In these and such issues, we have to use the guidelines laid down

by the Mujtahidin (the jurists). Those guidelines have been laid

down in the light of what the Holy Quran and Hadith say and

what they demand.

Nowadays, the enemies of Islam are raising many objections about Islam. It is our duty to combine all our forces and answer to them and not that we fight among themselves.

Imam A’adham is a great Muhaddith (Hadith-Expert). The

narrations of his students are present in Sihah Sittah (The 6 most

authentic books in Hadith) like Sahih Bukhari, Sahih Muslim,

Jame’ Tirmidhi and others.

When the beginning verses of Surah Juma’a was revealed:

It is He Who has sent amongst the Unlettered a messenger from

among themselves, to rehearse to them His Signs, to sanctify

them, and to instruct them in Scripture and Wisdom― although

they had been, before, in manifest error― (2) As well as (to

confer all these benefits upon) others of them, who have not

already joined them: and He is Exalted in Might, Wise. Surah

Juma’a (62:2,3)

Hadhrat Abu Hurairah (May Allah be well pleased with him)

asked the Holy Prophet (Sallallahu alaihi wa sallam): O Prophet

of Allah (Sallallahu alaihi wa sallam)! Who are the ones who will

come after and you will recite the verses of the Holy Quran to

them and purify them? The Holy Prophet (Sallallahu alaihi wa

sallam) did not answer and held His peace. The question was

repeated thrice. Hadhrat Abu Hurairah (May Allah be well

pleased with him) says: At that time, Hadhrat Salman Farsi (May

Allah be well pleased with him) was present with us. The Holy

Prophet (Sallallahu alaihi wa sallam) kept His hand on Hadhrat

Salman Farsi (May Allah be well pleased with him) and said: If

Iman is as fat as the planet Venus, then some people among them

(i.e. the people of Hadhrat Salman Farsi), why some, only one

person will get it from even there.

Hadhrat Imam Jalaluddin Suyuti (May Allah shower His mercy

on him) writes in “Tabyeez Us Saheefa ” that this Hadith is

perfectly correct, which gives glad tidings of the coming of Imam

A’adham Abu Hanifa and expresses his superiority.

All the scholars agree that this Hadith has the prophecy of the

coming of Imam A’adham Abu Hanifa and his superiority,

because in the people of “Faras,” there is no one more

knowledgeable than him.

Imam A’zam (May Allah Ta’ala be well pleased with him) had

spent his whole life in piety & fear of Allah Ta’ala. Because of

this, Allah Ta’ala had opened his heart. Allah Ta’ala granted

Imam A’adham (May Allah Ta’ala be well pleased with him)

extraordinary memory and juristic ability. Through the blessings

of the Holy Prophet (Sallallahu alaihi wa sallam) Imam Azam

(May Allah Ta’ala be well pleased with him) worked out 83000

rulings of the Shariah. Imam A’adham (May Allah Ta’ala be well

pleased with him) did not offer his opinion against the Holy

Quran and the Hadith, but he worked out the rulings of the

Shariah in the light of the Holy Quran and Hadith. Imam

Sha’arani (May Allah Ta’ala shower His mercy on him), who is a

Shafa’ee, says about the rulings of Imam A’adham Abu Hanifa

(May Allah Ta’ala be well pleased with him): I have researched

and compared, the rulings of Imam A’adham Abu Hanifa (May

Allah Ta’ala be well pleased with him) or any of his students.

They are extracted from the verses of the Holy Quran or the

Hadith or the Traditions of the Companions or with the permitted

Qiyas (analogical reasoning) on the Holy Quran and Hadith.

Hadhrat Imam A’adham Abu Hanifa deeply respected the Ahle

Bait of the Holy Prophet (Sallallahu alaihi wa sallam) and his

research in Fiqh has the support and the backing of the Ahle Bait.

Hadhrat Imam Abu Yusuf (May Allah shower His mercy on him)

states that once Hadhrat Imam A’adham Abu Hanifa was sitting

in Masjid Haraam. People would come, ask their questions and

he would answer them. Suddenly, Hadhrat Imam Jafar Sadiq

(May Allah be well pleased with him) sat there. As soon as Imam

A’adham Abu Hanifa saw him, he stood up and said: O prince of

the Prophet of Allah! If I knew that you were here, you would not

have found me sitting when you were sitting. Hadhrat Imam Jafar

Sadiq (May Allah be well pleased with him) said: O Abu Hanifa!

Sit down and keep instructing the people. I have seen my

forefathers doing the same.

Imam Azam Abu Hanifa (May Allah Ta’ala be well pleased

with him) was born in 80 Hijri and passed away in 150 Hijri. His

teachers only of Hadith are 4000. Most of them are Companions

or Tabi’een. The canons of Hadith are full of the Hadith narrated

by his great students.

Imam Bukhari (May Allah Ta’ala shower His mercy on him) has

recorded 22 Hadith in Sahih Bukhari in which there are only 3

links between the narrator and the Holy Prophet (Sallallahu alaihi

wa sallam). This is a great honor for him, but in 20 of these

Hadith, Hanafi Hadith-Experts are his teachers. Makki bin

Ibrahim is a Muhaddith (Hadith-Expert), a close student of Imam

A’adham Abu Hanifa (May Allah Ta’ala be well pleased with

him) from whom Imam Bukhari took 11 of these Hadith; from

Abu A’asim Zahhak An Nabeel, Imam Bukhari (May Allah

Ta’ala shower His mercy on him) took 6 of these Hadith; from

Muhammad bin Abdullah Ansari, he took 3 Hadith. These

Muhaddithin (Hadith experts) are the students of Imam A’adham

Abu Hanifa (May Allah Ta’ala be well pleased with him) and the

teachers of Imam Bukhari (May Allah Ta’ala shower His mercy

on him). If these teachers of Imam Bukhari (May Allah Ta’ala

shower His mercy on him) are not considered, then he will have

only 2 Hadith of only 3 links with the Holy Prophet (Sallallahu

alaihi wa sallam).

Once during the lecture of Hadhrat Makki bin Ibrahim (May

Allah shower His Mercy on him), he was teaching Hadith from

Imam A’adham Abu Hanifa (May Allah shower His mercy on

him). A person got up and said: Teach us the Hadith got from Ibn

Juraij instead of the Hadith of Abu Hanifa. Hadhrat Makki bin

Ibrahim got angry and said: We do not teach the fools and the

disrespectful. Leave my class at this very moment! You do not

have permission to write down the Hadith which I have taught.

When that person went away, he resumed teaching the Hadith

taught from Imam A’adham Abu Hanifa.

One of Imam Azam’s students is the great Muhaddith Abdur

Razzaq, about whom the world of knowledge knows that he is a

master extraordinaire in the sciences of Hadith. This one student

has narrated 2496 Hadith, which are recorded in the books of

Hadith- Sahih Bukhari, Sahih Muslim, Sunan Abu Dawood,

Sunan Nasai, Jame Tirmidhi, Sunan Ibn Majah, Sunan Darmi and

Musnad Ahmed bin Hambal. He praises Imam A’adham Abu

Hanifa (May Allah Ta’ala be well pleased with him) and narrates

Hadith from him in his Musannaf. Hadhrat Yahya bin Ma’een,

holds such a great place in the sciences of Hadith that Imam

Ahmed bin Hambal (May Allah Ta’ala be well pleased with him)

used to say: If Yahya has not heard a Hadith, then that Hadith

does not exist. This great Muhaddith used to give the Islamic

legal rulings (fatwa) on the Hanafi Madhhab. Reliable and

authentic Fiqh is the Fiqh of Abu Hanifa. I have seen the

Muhaddithin of my age following it. Of special note is that

Yahya bin Ma’in is one of those Muhaddithin to whom Imam

Bukhari (May Allah Ta’ala shower His Mercy on him) showed

his book, Sahih Bukhari, after completing it. When Yahya bin

Ma’in endorsed it, only then he presented it to the world. If the

followers of Imam A’adham Abu Hanifa (May Allah Ta’ala be

well pleased with him) are called misguided and innovators

(bid’ati) then the status of Sahih Bukhari, which has been

endorsed by the students of Imam A’adham Abu Hanifa will also

be affected. Imam Bukhari (May Allah Ta’ala shower His mercy

on him) has also taken Hadith from 21 Hanafi Muhaddithin.

Hadhrat Abdul Azeez bin Maimoon (May Allah shower His

mercy on him), whose narrations are recorded in the Sihah Sittah,

Muhaddith Abdur Razzaq, Wak‘ee bin Jarrah are his students. He

says that the person who loves Imam A’adham Abu Hanifa is a

Sunni and the one who hates him is a Bida’ati (innovator in

religion).

That is why for your good we advise you not to fall prey to

sectarianism, but to trust the elders of the religion and benefit

from their research. If anyone wants to carve out a new path for

himself, then it’s their wish, but they have no right to taunt those

who follow the guidelines laid down by the elders.

Why are there differences of opinions? (this part is taken from Deobandi scholar’s answer to Wahabi questioner)*

There are many reasons which contribute to why there exist differences of opinion. The nature of the Arabic language, the pronunciation of words, diacritical marks (i’rāb), method of transmitting any narration, the criteria for accepting any narration are just some of the many reasons which leads to differences of opinions.

Before proceeding, it is important to understand that one bounty which Allah Ta’ala favoured on this ummah is that differences of opinion are not only allowed but considered as a mercy.

If differences of opinion were something bad we would not have found any differences in the golden era of the honourable sahabah رضوان الله تعالى عليهم اجمعينwho were in the company of Nabi صلى الله عليه وسلم. In fact, when we study the noble Quran we find that many places Allah Ta’ala left open for differences. If He wished he could have cleared things right from the inception.

Regarding the iddah (waiting period) of a divorcee Allah Ta’ala mentions:

{ والمطلقات يتربصن بأنفسهن ثلاثة قروء (228)}

A divorcee should keep herself for three quroo (2:228)

What is the meaning of quroo? Does it mean impure period (menstruation) or pure period (between the menses)? Sahabah رضوان الله تعالى عليهم اجمعينhad differences amongst themselves. Great personalities the likes of Sayyiduna Ibn Mas’ood رضي الله تعالى عنهand others opine that it ishaidh, whereas other great personalities the like of Sayyidatuna Aisha رضي الله تعالى عنها opine that it refers to the clean period.

Had differences of opinion been disliked in the shariah, Allah Ta’ala would have simply changed the word and make the meaning clear.

Differences of Opinion Arising from the Understanding of the Noble Quran:

Difference in the tafseer (interpretation) of a word.

Above we have discussed an example. There is a difference in the tafseer of the word qurooand therefore difference in the ruling.

Could shadh (isolated) methods of recitation be used in establishing a ruling?

There are various modes and methods in which the Noble Qurān could be recited. Some methods are well established whilst others are not. Those methods which are not so well established are known as shadh or isolated modes of recitation.

Some scholars accept shadh recitations as sufficient enough proof to establish a ruling whilst others stand to differ. Ulamā who accept the usage of shadh methods of recitation as a legitimate means of establishing any ruling would conclude differently from those who do not accept it. An example of this is the ruling regarding keeping fast of kaffārah of breaking an oath; should it be continuous or not. The normal famous Qirā’ah reads as:

لا يؤاخذكم الله باللغو في أيمانكم ولكن يؤاخذكم بما عقدتم الأيمان فكفارته إطعام عشرة مساكين من أوسط ما تطعمون أهليكم أو كسوتهم أو تحرير رقبة فمن لم يجد فصيام ثلاثة أيام ذلك كفارة أيمانكم إذا حلفتم واحفظوا أيمانكم كذلك يبين الله لكم آياته لعلكم تشكرون (89)

Allah does not hold you accountable for your laghw (ineffectual) oaths, but He does hold you accountable for the oath with which you have bound yourself. Its expiation is to feed ten poor persons at an average of what you feed your family with, or to clothe them, or to free a slave. However, if someone cannot afford a slave, he has to fast for three days. That is expiation for the oaths that you have sworn. Take care of your oaths. That is how Allah makes His signs clear to you, so that you may be grateful. [5:89]

However, the Qirā’ah of Sayyiduna Ubayy and Ibn Mas’ood رضي الله تعالى عنهماreads as:

فصيام ثلاثة أيام متتابعات

He has to fast for three consecutive days

Those scholars who accept this recitation will conclude that the fast needs to be consecutive whereas those who do not accept this recitation will not conclude so.

Differences of Opinion Arising from the Noble Ahādith:

Our illustrious scholars have laid down some principles and conditions for accepting a narration. Generally there are five conditions for any narration to be considered saheeh. However, we find that there are differences of opinion in establishing these five conditions. Below are two of these conditions with some examples:

Continuous chain of narrators.

Some scholars like Imām Bukhāri رحمه الله تعالىand others say that in establishing that the chain is continuous it should be proven that every narrator met with the person he is narrating from. To the contrary, other scholars like Imām Muslim رحمه الله تعالى are of the opinion that the mere possibility of the narrator and the one above him meeting is enough in establishing the continuity of the chain[1].

Based on this difference, if there is any narration where it cannot be proven that two narrators met, then according to those scholars who are of the same opinion as Imām Bukhāri رحمه الله تعالى,such a narration cannot be used to establish any ruling. However, those who hold the same opinion as Imām Muslim رحمه الله تعالىwould consider such a narration to be acceptable.

The narrators should all be trustworthy.

Under this condition the following different points of contention exists:

Is it sufficient that the narrator be a Muslim and no criticism has been made against him? Is it sufficient that he appears to be trustworthy or does it have to be confirmed that he is trustworthy?

Is it sufficient for one Imām to say he is trustworthy or is it necessary for two Imāms to testify? Which criticisms are acceptable and which are not?

Many narrators have been criticized by some and confirmed as trustworthy by others. Whose opinion do you follow?

One narrator might have tens of ahadith. Those who accept him will accept all his narrations as well and those who do not accept him will not accept his narrations. Thus, those who accept these narrations will conclude differently from those who do not accept it, thereby ending with a difference in opinion.

Sometimes there are contradictory narrations on a topic and both narrations are authentic. For example, what is the preferred time to perform Fajr salāh; should it be performed whilst it is still dark or should it be delayed a little?

Vast majority of scholars accept weak narrations in the absence of any strong narration. In fact they give preference to a weak narration over analogy which is an accepted source of Islāmic Jurisprudence. Those scholars whose accept weak narrations in establishing a ruling will differ with those who do not accept weak narrations as strong enough proof.

Another reason why we have differences of opinions is that sometimes there are different wordings of a narration. Different scholars chose different wordings which led to difference in the outcome. It is for this reason that scholars, including the muhaddithoon,prefer those narrations which were narrated by fuqahā (jurists) as they understand the implications of different wordings, and thus are more precautious when narrating any narration. An example of this reason is as follows:

A narration appears in the Sunan of Imām Abu Dāwood رحمه الله تعالىregarding prayer upon the deceased. The wordings of different narrations differ resulting in a difference in the juristic ruling derived there from.

عن ابن أبى ذئب حدثنى صالح مولى التوأمة عن أبى هريرة قال قال رسول الله -صلى الله عليه وسلم- « من صلى على جنازة فى المسجد فلا شىء عليه » سنن أبى داود

Sayyiduna Abu Hurayrah رضي الله تعالى عنهnarrates that Rasulullah صلى الله عليه وسلمsaid: “Whoever prays over a deceased in the masjid, then there is nothing against him”.

Other narrations have the wordings: “Then there is nothing for him”.

Those scholars who take the wordings of “then there is nothing against him” permit salāh on the deceased in the masjid, and to the contrary those who take the wording “then there is nothing for him” disapprove of salāh on the deceased in the masjid.

In Arabic the difference is between لَهand عَلَيْه. This is one book, one narration, from one Sahābi with the difference of just two letters yet the whole ruling changes. The cause of this is not that anybody changed any narration on their own accord, but this is how the hadith was narrated.

From this we can see how intricate the Arabic language is. This leads us to another reason of why we have differences of opinions.

The manner of pronouncing or reading the i’rab (diacritical mark) of any word also leads to differences of opinions.

If a person slaughters an animal and a foetus comes out from the womb of the mother, does the foetus need to be slaughtered or shall the slaughtering of the mother suffice?

ذكاة الجنين ذكاةَ ُامه (مسلم)

The slaughtering of the foetus is the slaughtering of the mother.

The word ذكاةwhen read with a dhammah gives the meaning that the foetus does not have to be slaughtered separately, whereas when read with a fathah means that it needs to be slaughtered.

Will it be correct for a person to open English translations of Quran and hadith and start deriving laws???

Together with the above there are many other reasons of differences of opinion. For more details refer to the following books:

اثر الحديث الشريف في اختلاف الأئمة الفقهاء رضي الله عنهم الشيخ محمد عوامه

Which translates as: the effect hadith had in causing the Jurist to differ.

اثر الاختلاف في القواعد الاصولية في اختلاف الفقهاء الدكتور مصطفى الخن

Which translates as: the effect of principles in causing the Jurist to differ.

اثر اللغة في اختلاف المجتهدين عبد الوهاب عبد السلام

Which translates as: the effect of linguistics in the differing of Jurist.

Why one of four?

There were many mujtahids in the past. Why do I have to restrict myself to following one of the four madhāhib? Why can’t I follow any other madhhab?

One of the conditions in following a madhhab is that it should continue to develop after the founder of the madhhab. For example, in the Hanafi madhhab the students of Imām Abu Hanifa Imām, Imām Abu Yusuf and Imām Muhammad رحمهم الله تعالىcontinued to build on the foundation laid by Imām Abu Hanifa رحمه الله تعالى. Ulama and scholars who came later on continued to review, codify, explain and expand on the Hanafi madhhab. It is in this manner that we have a fully codified and systemic madhhab. This has been the case with the other three madhāhibalso. In contrast to other schools of thought which were not codified, researched and recorded as the above mentioned madhāhib. The views of other mujtahids were passed on as knowledge (i.e. their views were quoted when discussing a mas’alah but it was not accepted as a madhhab to be followed). It is for this reason that some of their views are found scattered in different books.

From the above explanation we also understand that the four madhāhib are not the works of a single individual. However, it is the conglomeration of the united efforts of the ulamathroughout the ages.

Why one madhhab?

If all four madhāhab are correct why do I have to restrict myself to only one madhhab?

If a person does not confine himself to one madhhab he will ultimately fall prey to the evil of his nafs. He will always be looking for what suits his whims and desires. This will cause a lot of harm to his religion. If someone decides to pick and choose the most prudent view he will be putting himself in difficulty. Therefore there is security and ease in confining oneself to onemadhhab.

Following one scholar is an established practice from the time of the honourable Sahaba and Tabi’oon رضوان الله تعالى عليهم اجمعين. Imām Bukhari رحمه الله تعالىnarrates on the authority of Ikrimah رحمه الله تعالى:

حدثنا أبو النعمان حدثنا حماد عن أيوب عن عكرمة : أن أهل المدينة سألوا ابن عباس رضي الله عنهما عن امرأة طافت ثم حاضت قال لهم تنفر قالوا لا نأخذ بقولك وندع قول زيد قال إذا قدمتم المدينة فسلوا فقدموا المدينة فسألوا فكان فيمن سألوا أم سليم فذكرت حديث صفية رواه خالد وقتادة عن عكرمة – صحيح البخاري 1758 دار الفكر

The people of Madina asked Ibn Abbās the ruling of a woman who makes (her first tawāf) of the Ka’ba and thereafter experiences her menses (before she can make her final tawaf). Ibn Abbās told them that she may go home without completing her final tawāf. The people of Madina said, “We will not follow your verdict and abandon the verdict of Zayd.” Ibn Abbās replied, “When you reach Madina then enquire from him…” (Bukhāri 1758)

Ibn Shihāb az-Zuhri رحمه الله تعالىcommanded his student Yunus ibn Yazīd al-Ayli رحمه الهه تعالىthat obey him and make wudhu if you eat anything cooked on a fire. Yunus رحمه الله تعالىreplied I will not follow you and leave the view of Sa’eed ibnul Musayyab. Zuhri رحمه الله تعالىkept silent. (Atharul Hadīthish Sharīf 79)

Why should I follow an Imām of fiqh?

Why do I have to follow an Imām of fiqh? Why can’t I follow an Imām of hadīth? It is unanimously accepted that the Sahīh of Imām Bukhāri is the most authentic book after the book of Allah Ta’ala. Why can’t I follow Sahīh Bukhāri?

The sphere of a muhaddīth is different from that of a faqīh. A muhaddīth deals with matters relating to the chain of narrators and the words of a hadīth whereas a faqīh deals with the understanding and the practical implications of a hadīth. Furthermore, the muhaddīthoon do not have a fully codified madhhab. This is accepted fact to which even the muhaddīthoonagree. Whenever Imām Tīrmīdhī رحمه الله تعالى commented on anything relating to the sanad of any narration he always quoted the muhaddīthoon and whenever he related some relating to a fiqhi ruling he only quoted the fuqaha.

The great muhaddīth, Imām Suyfān ibn Uyaynah رحمه الله تعالىmentioned:

التسليم للفقهاء سلامة في الدين

Submitting to the fuqahā is safety in Dīn. (Atharul Hadīthish Sharīf 116)

Imām Tirmidhi رحمه الله تعالىsaid:

سنن الترمذى – (ج 3 / ص 316 رقم الحديث 990 )

وكذلك قال الفقهاء وهم أعلم بمعاني الحديث

The fuqahā are more knowledgeable of the meaning of ahādīth.

Shaykh Awwamah حفظه الله تعالىquoting Mawlana Binnorī رحمه الله تعالىexplains that it is important to understand that the muhaddithoon followed certain fiqhi rulings. Based on the rulings they followed they chose which ahādīth to add in their compilations. For example, Imām Bukhāri رحمه الله تعالىopined that a person should do raful yadayn therefore, he added those narrations which prove his viewpoint. So his ahādīth are based on his fiqh and not vice versa. (Atharul Hadīthish Sharīf 152)

Our ustadh Mawlāna Fadhlur Rahmān explains that when our illustrious ulama mention that Bukhāri and Muslim are the most authentic books it does not mean that each and every narration is the most authentic and given preference over other ahādīth. What is meant is that on a whole these two books are the most authentic. (Who are the blind followers? 78)

It should also be understood that by default it does not mean that any narration appearing in Bukhāri is given preference. Allāmah Irāqi رحمه الله تعالىmentioned 110 reasons of any narration been given preference. It is only at number 102 that he mentioned if any narration is in Bukhāri or Muslim will it be given preference over other narration.

Allāmah Shawkāni رحمه الله تعالى listed forty-two reasons which pertaining to the sanad which could be a means of giving preference to any narration. Only at listed number 41 did he mention that a hadīth appearing in Bukhāri or Muslim could also be a reason of preference. (Atharul Hadīthish Sharīf 150)

Why I can’t follow the most authentic view?

On what basis will a person determine which view is that most authentic? If he uses his own discretion to ascertain the most authentic view, he is incapable in accomplishing this. If he has reached the stage whereby he is able to determine the most authentic view then there is nothing wrong with this. (Atharul Hadīthish Sharīf 112) However, it is important to note that for a person to reach this position he should be well qualified in all branches of knowledge starting from basic Arabic grammar right up to the intricacies of hadith and tafseer.Furthermore, in determining whether a person is fit for this lofty position or not his personal opinion will not be accepted.

If a narration is authentic it is my madh’hab

When a narration is established as saheeh then this will be my madh’hab. This has been narrated from all our illustrious fuqaha and in fact it is the maxim of every believer. However, it is important to understand what is meant by this statement and to whom it is addressed.

It is important to realize that any hadith cannot be taken on face value, even though it might be saheeh. There are many factors which could affect the status of practicing on any hadith. Our illustrious fuqaha رحمهم الله تعالى have made painstaking efforts in sifting out and clarifying for us which Ahadith should be used and which should be left out. Not every hadith is ma’mool bih(practiced upon).

Ibn Wahb رحمه الله تعالى narrates that he heard Imam Malik رحمه الله تعالى say:

“Many ahadith could be a means of misguidance.”

What did this great Imām mean by saying hadith could be a source of misguidance? He meant that not all ahadith are suitable to be practiced upon. Even though it might be authentic but it could be abrogated, there could be other Ahadith on the topic too, it could be a speciality of Nabi صلى الله عليه وسلم, or the hadith could be going against other principles of Islam (despite the fact that it is saheeh. An example of this is found in Saheeh Muslim).

Ibn Wahb رحمه الله تعالى also explains:

“Any person who has hadith but does not have an Imām in fiqh is astray.”

Great words from a great personality! This great scholar is pointing to the fact that merely having a lot of narrations is not sufficient. One has to have the understanding of how to apply them. Which narration fits where? How to join the puzzle together?

The statement “when a hadith is authentic it is my madh’hab” has been addressed to those people who have reached this level; the level of ijtihād.

Furthermore, in trying to attribute any narration as the madh’hab of an Imām, one needs to be certain that the Imām did not know of this narration. It is very possible that the Imām did not act upon this narration despite knowing about it. In order to know if the Imām knew about the narration, one needs to study all the works of the Imām and his students. This is an extremely studious task. Imām Ghazāli رحمه الله تعالىcommenting on one narration says that this hadith did not reach Abu Hanifa. Ibnul Humām رحمه الله تعالىcomments on what Imām Ghazāli رحمه الله تعالىsaid by saying that Imām Abu Hanifa رحمه الله تعالىdid know about it and he mentioned it in his musnad. Even after reading all the books of an Imām we can still not say with certainty that the Imām did not know about it. If a narration is not found in Saheeh Bukhari it does not mean he did not know about it. Similar is the case here.

Many great scholars the likes of Ibn Abil Jarood who was a student of Imām Sahfi’i , Abul Waleed an-Nisaburi and Abul Hasan al-Karaji رحمهم الله تعالى tried to follow this statement. However, those who came after them criticized them and showed where they slipped up. It was no ordinary people who tried to apply the above statement. They were great scholars of their times. Therefore, if they erred in their endeavour despite their lofty academic ranks, does it make sense for any laymen like me or you to try to implement this statement???

Above we have seen how scholars of hadith differ in their conditions in classifying a narration as saheeh. According to whose classification of saheeh will we apply the statement if a hadithis authentic?

These are just a few glimpses into the intricacies of what taqleed and ijtihad entails. This should be sufficient for a person with sober understanding to realize that:

التسليم للفقهاء سلامة في الدين

Submitting to the fuqahā is safety in Dīn.

****This update Ends here kindly click to part 2 of the article, named Summary of the meaning of Taqleed

Updated [@7:26 PM 2-8-14] Hadith of Muslim Shareef Kitabul Iman Chapter 22 Hadith Number (103 urdu version) (199 English version) both from Salafi Publications.

Updated on [@ 10:38 PM //]

These scans clearly indicate the higher status of the people of knowledge which directly and indirectly proves taqleed. Note all of the scans are taken by the Salafi Publishers.