Can We follow Islam Without evidence?

Discuss about the science of Allah's creation.
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Nisa
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Re: Can We follow Islam Without evidence?

Post by Nisa » Mon Oct 17, 2011 5:22 pm

Assalamualaikum Warahmatullahi Wabarakatuh.

These are decisions that the Sahabah made amongst themselves through consensus (ijmaah). These decisions, for example, the congregational Taraweeh prayer, the compilation of the Mushaf etc etc, came about after the Prophet Muhammad sallallahu alaihi wasallam and we as Muslims accept these decisions/rulings from the rightly guided Khalifahs because of the following proof:

"For indeed, those who will still be alive after me will see many differences; so hold fast to my Sunnah, and to the sunnah of the rightly guided Khalifahs after me, Adhere to and cling tightly to it and beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is deviation.“ Narrated by several scholars including At-Tirmidhi and Abu Dawud in their Sunan. At-Tirmidhi said: Hadith hasan sahih.

Also, his saying: ”The Jews split up into seventy-one sects, the Christians split up into seventy-two sects, and this ummah (Muslims) will split up into seventy-three sects; all of them are in the Fire except one." Someone asked: "which is that one O Messenger of Allah?". He replied: "Whoever is upon that which I am upon and my companions.“
Sunan Tirmidhi and others, and he declared it hasan. Al-Iraqi said in “Takhrij Al-Ihya”: Its chains are good.

These are clear evidences that the Truth is in following the way and understanding of the Sahabah – may Allah be pleased with them-, and who followed their path.

The testifying of their righteousness by the Messenger -Sallallahu Alayhi Wa Sallam -, in which he said:

”"The best of people is my generation, then those who come after them, then those who come after them (i.e. the first three generations of Muslims)." [Reported by Bukhari and Muslim- Mutawaatir. Muslim, Narrated 'Aisha - Shaykh Al Albaanee declares it Hasan in Saheeh Al Jaami' no.3288].

These ahadith are proof that the Pious Salaf were upon guidance and goodness, and that they are worthy of being taken as an example, and be followed and this does not come under blind following of the Sahabaah (who did Taqleed/imitation of the Prophet) unless you are of the opinion that the rightly guided khalifahs did contrary to the Prophet Muhammad sallallahu alaihi wasallam.

InshaAllah t'ala, this should be sufficient proof for any Mu'min.

Assalamualaikum Warahmatullah 

Nisa.
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know"
- Quran 2:216

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Nisa
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Re: Can We follow Islam Without evidence?

Post by Nisa » Tue Oct 18, 2011 12:37 pm

Legislation of Adhan and Iqama
Allah legislated the adhan [call to prayer] to inform the people that the time for prayer has begun, and to call them to pray while the iqama [call to commence prayer] is made so they stand up and arrange the rows in preparation for prayer.

During the time of the Prophet [pbuh] and his two Companions, Abu Bakr al-Siddiq and `Umar ibn al-Khattab (may Allah be pleased with them both), a single adhan and iqama were legislated for each prescribed prayer and the Friday prayer.


Time of legislation


The adhan was prescribed in the first year after the Prophet’s migration to Medina. This was reported by ‘Abdullah ibn Zayd and `Umar ibn al-Khattab who both testified to have seen the adhan in a dream. This was narrated by al-Tirmidhi, ibn Khuzayma and ibn Hibban who declared it authentic.


`Uthman ibn `Affan (may Allah be pleased with him) introduced the second call for the Friday prayer


When the number of Muslims increased during his reign, `Uthman found it necessary to add a second adhan to the Friday prayer. Because the adhan was legitimate to begin with, there was no harm in adding a second adhan to the Friday prayer at a time when the people needed it. In the same vein, Bilal (may Allah be pleased with him) offered a non-obligatory prayer after each ablution even though no supererogatory prayers were specifically legislated in its regard.The Companions approved of Sayyidina `Uthman’s introduction of the second adhan

`Uthman (may Allah be pleased with him) did not deviate from the rest of the community when he introduced the second adhan for the Friday prayer. The Companions during his lifetime approved of it and, after him, the practice continued from the time of ‘Ali ibn Abu Talib’s caliphate until today.
Al-Sa`ib ibn Yazid (may Allah be pleased with him) said: “During the lifetime of the Prophet (peace and blessings be upon him), Abu Bakr and `Umar (may Allah be pleased with them), the adhan for Friday Prayer was called after the imam had taken his seat on the pulpit. But, when Muslims increased in number during the time of `Uthman (may Allah be pleased with him), he introduced a third adhan; it was called at al-Zawraa` [a place in the market of Medina]” [Reported by al-Bukhari]. Bukhari called this a third adhan because he referred to the iqama as the second adhan.


Al-Bukhari compiled another version of the hadith narrated by al-Zuhri who said: “I heard al-Sa`ib ibn Yazeed (may Allah be pleased with him) say, ‘During the lifetime of the Prophet (peace and blessings be upon him), Abu Bakr and Umar (may Allah be pleased with them both) the adhan for Friday prayer was called after the imam had taken his seat on the pulpit. But, when Muslims increased in number during the caliphate of `Uthman (may Allah be pleased with him), he ordered a third adhan to be made for the Friday prayer; it was called at al-Zawraa` and the practice was thus established.”


Scholarly opinion


Ibn Hajar al-’Asqalani said in Fath al-Bari (2/394): “It is apparent that at that time, people in all countries followed the practice of `Uthman since he was a Caliph whose orders were to be obeyed … Everything that was not practiced at the time of the Prophet (peace and blessings be upon him) is considered bid’a [innovation] some of which are good and others are not. It is evident from what was mentioned earlier, that `Uthman added the second adhan to the Friday prayer to warn the people that its time had entered in analogy to the rest of the prayers, keeping its original adhan that was called when the imam took his seat on the pulpit. The purpose of adding the second adhan to the Friday prayer was inferred from the original aim of adhan (inform people that the time for prayer had entered) and it does not abrogate it.”


A Sunnah from `Uthman (r)


The Prophet (peace and blessings be upon him) said, “Those of you who will outlive me will see many controversies, so follow my sunnah and that of the rightly-guided Caliphs” [ibn Hibban and al-Hakim].

`Uthman (may Allah be pleased with him) is one of the rightly-guided Caliphs. Since the time of the companions until present there has been an unspoken consensus on the admissibility of the second adhan of the Friday prayer. Whoever contests or denies it, challenges the consensus [of the community] and the rituals of Islam that scholars approved of over the course of centuries. Moreover, whoever claims that it is an innovation of misguidance, contests the words of the Prophet (peace and blessings be upon him) expressed in mass transmitted hadiths stating that Allah will not make the Muslim community agree on a misguidance.


Regarding Madhabs and Taqleed


Regarding Madhabs and Taqleed, the followers of the madhhabs are not all the same. Some of them are mujtahids within their madhhab, and some are followers (muqallids) who do not go against their madhhabs in any regard.

Al-Buwayti, al-Muzani, al-Nawawi and Ibn Hajr were followers of Imam al-Shaafa’i, but they were also mujtahids in their own right and differed with their imam when they had evidence. Similarly Ibn ‘Abd al-Barr was a Maaliki but he differed with Maalik if the correct view was held by someone else. The same may be said of the Hanafi imams such as Abu Yoosuf and Muhammad al-Shaybaani, and the Hanbali imams such as Ibn Qudaamah, Ibn Muflih and others.
The fact that a student studied with a madhhab does not mean that he cannot go beyond it if he finds sound evidence elsewhere; the only one who stubbornly clings to a particular madhhab (regardless of the evidence) is one who lacking in religious commitment and intellect, or he is doing that because of partisan attachment to his madhhab.

The advice of the leading imams is that students should acquire knowledge from where they acquired it, and they should ignore the words of their imams if they go against the hadeeth of the Prophet SAWS (peace and blessings of Allaah be upon him).

Abu Haneefah said: “This is my opinion, but if there comes someone whose opinion is better than mine, then accept that.” Maalik said: “I am only human, I may be right or I may be wrong, so measure my words by the Qur’aan and Sunnah.” Al-Shaafa’i said: “If the hadeeth is saheeh, then ignore my words. If you see well established evidence, then this is my view.” Imam Ahmad said: “Do not follow me blindly, and do not follow Maalik or al-Shaafa’i or al-Thawri blindly. Learn as we have learned.” And he said, “Do not follow men blindly with regard to your religion, for they can never be safe from error.”

No one has the right to follow an imam blindly and never accept anything but his worlds. Rather what he must do is accept that which is in accordance with the truth, whether it is from his imam or anyone else.

Shaykh al-Islam Ibn Taymiyah said:

No one has to blindly follow any particular man in all that he enjoins or forbids or recommends, apart from the Messenger of Allaah (peace and blessings of Allaah be upon him). The Muslims should always refer their questions to the Muslim scholars, following this one sometimes and that one sometimes. If the follower decides to follow the view of an imam with regard to a particular matter which he thinks is better for his religious commitment or is more correct etc, that is permissible according to the majority of Muslim scholars, and neither Abu Haneefah, Maalik, al-Shaafa’i or Ahmad said that this was forbidden. Majmoo’ al-Fataawa, 23/382.

Shaykh Sulaymaan ibn ‘Abd-Allaah (may Allaah have mercy on him) said:

Rather what the believer must do, if the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him) have reached him and he understands them with regard to any matter, is to act in accordance with them, no matter who he may be disagreeing with. This is what our Lord and our Prophet (peace and blessings of Allaah be upon him) have enjoined upon us, and all the scholars are unanimously agreed on that, apart from the ignorant blind followers and the hard-hearted. Such people are not scholars.
Tayseer al-‘Azeez al-Hameed, p. 546

Based on this, there is nothing wrong with a Muslim being a follower of a certain madhhab, but if it becomes clear to him that the truth (concerning a given matter) is different from the view of his madhhab, then he must follow the truth.

With regard to Ibn Hazm, he was an imam and a mujtahid, and he regarded blind following as haraam. He was not a follower of any of the imams, neither Imam Ahmad nor any other imam. Rather he was the imam of ahl al-zaahir (the Zaahiris or literalists) during his own time and until now. Perhaps the view that he was a follower of Imam Ahmad (if this report is true) has to do with matters of aqeedah and Tawheed, even though he held different opinions and reckless views with regard to issues pertaining to the divine names and attributes.

See his biography in Siyar A’laam al-Nubala’, 18/184-212

And Allaah knows best.

Sources: http://www.islam-qa.com & http://www.sunnah.org

MrPakistan, hopefully, inshaAllah t'ala, this is clear enough and has answered your question!
May Allah t'ala guide us all and help us to remain steadfast. Ameen

Nisa.
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know"
- Quran 2:216

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MuhammadA
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Re: Can We follow Islam Without evidence?

Post by MuhammadA » Wed Oct 19, 2011 9:30 am

MrPakistan wrote:Assalam Alaikum Wa Rahmatullah Wa Barakatahu
1. I asked What was the Evidence Sahabah Usman RA give to Othere Sahabah? Did he said the same thing as u said?
2. What does talqeed Means?
3. What do you consider.....Hanafi, Shafi, Maliki, Hanable.. Blind Followers?

read my question 1st than answered me ! Thank You
Assalam Alaikum Wa Rahmatullah Wa Barakatahu
===================

Wa Alaykum Asalaam,

Good questions brother, the answers are simple inshaa Allah but they require a prior understanding of how fiqh functions. And what is the difference between fiqh and shariah. Shariah is a body of laws set by Allah that cannot be changed. Usool al-fiqh is the principles used to deduce secondary laws from the shariah. And what we call fiqh or furoo is those secondary laws. Fiqh is dynamic and changing, and shariah is fixed.

There are also things called maqaasid as-shariah. The goals of the shariah. There are 4 main ones. They can be thought of as causes whos effects are the shariah rules. For example one is, "Public Welfare". So the hand must be chopped for thiefs as its bad for the public.

But when causes change, or are suspended, the corresponding shariah rules can be suspended for that same duration. For example slavery. We have no need for it in the modern age, so its not removed from shariah but just need applied. Also another example is, during Jihaad and famine Umar(RA) stopped the hadd punishment for stealing. Why? Because his ijtihaad was that the shariah wishes people not to steal when they have no reason to, but as everyone is starving they will out of hunger, so the shariah was temporarily suspended.

So these were fiqh rulings made for that time and place. When the famine went, so the hadd was back.

1. During the time of Uthmaan (RA) there were no speakers, and the people in the busy market places would not hear the adhaans. So the ijmaah (concensus) was to have a 2nd adhaan. Now we have 4 sources of evidence.

a. Quran
b. Sunnah
c. Ijmaah
d. Qiyaas

So ijmaah or was used here to allow it. But now we have loudspeakers the cause is no longer there, so we should drop it due to lack of need, and if in the future a need arises again, the faqee's can gather and decide if it should be allowed. A thing to note here is the flexible nature of fiqh which mould to the needs of people as long as proof is found from the 4 sources above.

2. Taqleed means blind following. Which is infact worship. Okay we can see from teh above example, the sahabah used to follow their caliph, because of Allahs command, "Follow Allah, and his Messenger and those given authority amongst you". So they followed the leader even when they disagreed with him. But this was only due to his authority, and in things where such obedience was not needed they did not. For example Ibn Umar(RA) was teaching his students about Hajj Tamattu and when they said that Umar(RA) and Abu Bakr(RA) used to advise against it, he replied "I feel as if the earth will swallow you up" or somethign similar, because "I say the Messenger of Allah (SAW) said so, and you reply with Umar and Abu Bakr said so?!" ... So we see from many such examples the companions dropped everything when they heard what the Messenger of Allah (SAW) said. Here are 2 examples :

a. Burial place, the sahabah were all arguing about where to bury the Messenger of Allah (SAW) ... until Abu Bakr (RA) came and said a prophet is buried where he dies. So they all dropped the dispute and dug a grave right under the bed of Aisha(RA).
b. Army of Usamah(RA) and the people who stopped giving zakat ... the companions wanted the army to return because of need, The Ijmaah was also not to fight the people who stopped giving zakah, even Umar(RA) said "but they say the kalimah"... but Abu Bakr(RA) convinced him that they were murtadeen according to what the Messenger of Allah (SAW) said.


So we see here, the final say is ... always to wahy. To revelation. People cannot fix any law that is not from wahy, whether from Quran or Sunnah, or Ijmaah which is from the 1st 2. As the companions and scholars found teh correct opinions they adopted them immediatly. There are 100's of examples. So was this also the approach of the 4 imams? Yes.

a. The 1st imam, imam abu Haneefa who lived in Kufa used to communicate with Imam Malik, and changed many of his opinions. And the students after him, As-shaybaani (who memorised imam maliks Muwatta), Abu Yusuf and Zafar changed more than 50% of the original opinions of Abu Hanifah. An example is of Khamr, Abu Hanifas (R) was that Khamr is only from grapes, so any other alcohol was ok to drink as long as someone did not get drunk. Later when his students studied, expecially Muhammad Hassan ash-shaybaani from Malik, and memorised the Muwatta they found the hadith that anything that viels the mind is Khamr (also a veil is Khimaar etc) so the position of the Hanafi madhab was changed. And Most ... more than 50% of the rulings were later changed.

b. Imam Maliks students, like Imam shafiee, travelled to Iraq, and Egypt to study under Imam Hassan (Student of abu Hanifa) and also under Imam layth of Egypt, and changed his opinions dramatically and was the founder of the books on usool al fiqh. Imam malik even after teaching for such a long time left no books of fiqh, only the Muwatta which teh caliph ordered him to wrire, which was a book of hadith in essence. The caliph asked to make the muwatta the book of all teh muslims, yet Imam malik rejected it, because he knew there was other truth to be discovered.

c. Sufyaan Ath-thawree another imam from Abu Haneefas time, was massive, yet left no legacy, why? Because he did not want to be blindly followed so he burnt all his books before death.

d. Imam Ahmad, did not write any books on fiqh, he didnt want his students to write his opinions that could change.

e. Imam abu hanifa was also asked to spread his fiqh and make it the official, and he declined.

There are so many examples. The imams are on record, saying "If a hadeeth comes to be authentic, then consider it our madhab" That is from abu Haneefa. At that time when someone changed their opinion there were looked down upon, and said so and so has changed his madhab, why? Because there were no madhabs. For example Imam shafiee was not a Maliki and A Hanafee etc.

So why do we have madhabs?

Inshaa Allah Ill write this later when I have a little time.
مِّنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُواْ مَا عَـهَدُواْ اللَّهَ عَلَيْهِ فَمِنْهُمْ مَّن قَضَى نَحْبَهُ وَمِنْهُمْ مَّن يَنتَظِرُ وَمَا بَدَّلُواْ تَبْدِيلاً
"Among the believers are men true to what they promised Allah . Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration" - Surat Al-'Aĥzāb : 23

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MuhammadA
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Re: Can We follow Islam Without evidence?

Post by MuhammadA » Wed Oct 19, 2011 4:02 pm

Asalaam Alaykum, brother I dont have much time but this is a quick reply to ur request of the references to the imams statments:

It is authentically reported that Imam Abu Haneefah said, "When a hadeeth is found to be saheeh, then that is my madhhab", and this has been related by Imaam Ibn 'Abdul Barr from Abu Haneefah and from other imaams. [Also: Ibn 'Aabideen in al-Haashiyah (1/63)]

Imaam Maalik ibn Anas
said: "Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it." [Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/32), Ibn Hazm, quoting from the former in Usool al-Ahkaam (6/149), & similarly Al-Fulaani (p. 72)]

Imaam Shaafi'i said: "The sunnahs of the Messenger of Allaah (pbuh) reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allaah (pbuh), then the correct view is what the Messenger of Allaah (pbuh) has said, & it is my view." [Related by Haakim with a continuous sanad upto Shaafi'i.See Eeqaaz (p. 100)]

Imaam Ahmad said: "Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi'i, nor Awzaa'i, nor Thawri, but take from where they took." [Fulaani (p. 113) & Ibn al-Qayyim in I'laam (2/302)]

May Allah guide us all. Ameen
مِّنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُواْ مَا عَـهَدُواْ اللَّهَ عَلَيْهِ فَمِنْهُمْ مَّن قَضَى نَحْبَهُ وَمِنْهُمْ مَّن يَنتَظِرُ وَمَا بَدَّلُواْ تَبْدِيلاً
"Among the believers are men true to what they promised Allah . Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration" - Surat Al-'Aĥzāb : 23

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Nisa
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Re: Can We follow Islam Without evidence?

Post by Nisa » Wed Oct 19, 2011 4:10 pm

MrPakistan, pls kindly, read my first reply, in the last paragraph, I have written, Taqleed/following, which is your answer! Do scroll up and check pls. But still, let me spell it out for you since it was missed. Taqleed is following/imitation.

Secondly, in my second reply, it has been answered CLEARLY why Usman ra ordered the second adhaan… again, you chose to ignore that.

Thirdly, you asked about following Madhabs, and I gave you the answer to that also.


As for you questioning the whereabouts and reference for the actual paragraph that the “well-known” link has quoted and I have posted, this is the link :

http://www.islam-qa.com/en/ref/23280

and the second link :

http://sunnah.org/wordpress/?p=347

( pls note, I also wrote the source down at the end of my 2nd reply). The paragraph you are disputing over, is from http://www.islam-qa.com, a well renowned website answering questions based on given fatawa’s by top scholars…to which they are certainly qualified to do so, much more than you and I, unless ofcourse you are under the impression and claim to be more qualified! :D

In my honest opinion, any normal, sane person, after reading the hadith about following the sahabahs after the Prophet Muhammad, sallallahu alaihi wasallam, that I gave in my first reply, would think more than once to ask the same question repeatedly after u have received a clear answer!

MrPakistan: It is not for us to pick the nitty gritty of why was it said, when was it said, how was it said, what word was said first, what tone it was used in!! etc etc. The proof is clear enough for those who wish to see it…. as said in the Quran…We hear and obey. Simple.

If you are here to learn or teach, then all and well, but I don’t wish to argue or debate further, so pls don’t expect another reply! You have received a clear answer, more than once!

Assalamualikum Warahmatullahi Wabarakatuh
Nisa.
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know"
- Quran 2:216

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Nisa
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Re: Can We follow Islam Without evidence?

Post by Nisa » Wed Oct 19, 2011 4:57 pm

JazakAllahu khairan Bro MuhammadA. May Allah t'ala bless you in abundance. Ameen
May Allah t'ala guide us all and help us to remain steadfast in deen. Ameen
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know"
- Quran 2:216

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MuhammadA
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Re: Can We follow Islam Without evidence?

Post by MuhammadA » Thu Oct 20, 2011 2:41 pm

Okay akhi have it your way. Answer my questions : Ill be waiting just like you.
MrPakistan wrote:Assalam O Alaykum

And I'm very happy to read Abu Hanifa quotation which clearly shows whatevery masla Imam Abu hanifa has define is from Sahi Hadith. --> Provide proof that every one of those 1000's of maslas is based on saheeh hadith.

Second, Please guide me how did u find out Imam Yousuf RA, imam Zafar, Imam As-shaybanni differ with Imam Abu hanifa RA.... in 50 percent of his opinion? Can you please give me your research or the reference? ...I Really need it...I want to show ....And Please state few....masile in which Imam Abu hanifa RA student differ....... ---> Provide proof that they stuck with Abu Haneefas opinions on every masla -- the ref for what I said is the book [al-Hashiyah (vol.1, p.62)]

Imam Abu hanifa solved 1290000, masil...if we take 50 % it make 6,25000..masil.....Very long long list...I hope u know them all...kindly give at least 100 masil..... --> yes thats a lot. Provide proof of this number

Last but not least, you stated...." Taqleed means blind following. Which is infact worship." Please if it is Possible give me the source/reference....So I Could quote other place...... (Means to Talk on this with the Local imam on the topic). --> if its not blind following provide proof of what it is

The hanafi scholar ibn Hummam (the Hanafi scholar and author of Fath al-Qadeer) defines taqleed as "To follow the statements of an individual whose statement is not from the four proofs (Hujjah) of the Shareeah and the statement is without evidence (Daleel)." [Taqreer wa-Tahbeer, pg. 340]

It was mentioned by al-Kamal bin al-Humam in his book al-Tahreer wa al-Taqreer that it is not obligatory to follow a certain school of law (madhhab) because there is no evidence for doing so. Obligation is only set by Allah and His Messenger (sallallahu alahi wa-sallam).


And u stated "The 1st imam, imam abu Haneefa who lived in Kufa used to communicate with Imam Malik, and changed many of his opinions. " Can u please give the reference? --> Like I gave a classic example of the Khamr, Abu Hanifa considered drinking alcohol not make of grapes fine as long as one did not get drunk.

i'm Waiting for your reply... ---> So Am I. Happy researching.

" Imam Abu hanifa was also asked to spread his fiqh and make it the official, and he declined." In this Quotation I couldn't find anything strange except his humility and down to earth.... ... Yes, so ur saying he assumed he was correct in all matters, but it was only humility that stopped him. Do you have any quotes?

Last please, advice me is that Possible we drop using Maswak, as we have toothbrush and Toothpaste...as time has changed....in this regard you said "In Old time there was no Loud speaker n now we do have so we no need of Second azan Jummah"..... --> Miswaak and toothbrush do similar jobs. Stop using a toothbrush forever, and soon that tea u drink in pakistan will make ur teeth yellow.

Very strange, Your idea has not reached Makka and Madina........Still in those holy mosque still they give second azan on mic even though they have best speakers in the world....but still they following Usman RA sunnat.... --> I dont recall two adhaans, but if there are then 1st provide proof they do the 2 adhaans, maybe a recording will do.

Waiting for your reply.... I am also. And dont waste my time with more questions unless you answer my ones here

Answer as soon as possible

Jazakallahir Khair
Assalam O ALAYKUM
مِّنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُواْ مَا عَـهَدُواْ اللَّهَ عَلَيْهِ فَمِنْهُمْ مَّن قَضَى نَحْبَهُ وَمِنْهُمْ مَّن يَنتَظِرُ وَمَا بَدَّلُواْ تَبْدِيلاً
"Among the believers are men true to what they promised Allah . Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration" - Surat Al-'Aĥzāb : 23

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MuhammadA
Posts: 137
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Re: Can We follow Islam Without evidence?

Post by MuhammadA » Fri Oct 21, 2011 4:04 pm

Wa Alaykum Asalaam.

It is not in page 36 of Volume 1.
It is In Volume 1 Page 256....Fatwa Shami..Reprint. Beirut: Dar Ihya’ al-Turath al-‘Arabi,

If you have the book inshaa Allah post a scan, you can attach to your reply. It would be very useful.

"ما صح فيه الخبر بلا مُعارِض فهو مذهب للمجتهد وإن لم ينص عليه".
"which clearly shows whatevery masla Imam Abu hanifa has define is from Sahi Hadith."

No where in that arabic block you posted does it say such, the above line, which you may be referring to says if the report is correct, then its the madhab of the mujtahid. We all agree on this already. If the report is correct.


As you say I will give you a few examples, your task is to get me saheeh hadeeth that imam abu haneefah used for them :
1. The hands below the navel
2. Raising and then lowering of the index finger in tashahud
3. Breaking of wudhu on vomiting


Alhuduallah...Nothing like that has been writen in that page and book......Its a fabricated
How did you deduce it was fabricated? Is that based on the local molana?

It seem you You doing taqleed of Some website.....Copy paste...Which according to you in blind following...and its worship....even I search and found that website. But any way its not important to discuss...

So you are saying using text from websites is taqleed? (which means following without care for daleel) ... so I guess books fall into the same category, why do we read and quote from books? No, but rather what is correct is that following authentic texts that trace back to revelation is ittibah (following what is correct) and not taqleed, which is following blindly mere opinions.

Kindly Enhance your knowledge..... And buy Al-Hahshiyyah....Or you can...download here
http://rapidog.com/fatawa-e-shami-pdf-f ... share.html

Sorry brother have another look at the link, Al-Hashiya is not fatawa ash-shami, and even the link to that is broken.

Anyway come to the Point....Do not say something which you can't answer.. "Taqleed means blind following. Which is infact worship." Hanble, Shafi, Malaki, Hanfi all of them doing Taqleed of there Ammah And you calling it worhiping..... after this what? worshiping other then Allah is shirk and who ever do shirk other then Allah is kafir.... So 4 Madhab stand in worshiping other then Allah.....Subhanllah.....What a oigic you go....please tell us from where u get this definition? I'm sure you are not Abu Hanifa Muqaldi that you need there "UNKNOWN" followers


Showing off is also shirk al-hafi, so if a person shows off, is he automatically a kafir? No. It is well known from a saheeh hadith that Adi Ibn Hatim who accepted islam from christianity heard the Messenger of Allah (SAW) say, they (the christians) worship their priests, so he said we did not, so the Messenger replied, do they (their priests) not make the haram halal and the halal haram and you follow them, he said yes, so the Messenger replied that is worship of them.

That was an extreme example, but anyone who blindly follows another persons opinion disregarding the sunnah, and The Quran is committing shirk by elevating the status of the one followed to the level reserved for revelation. The extent determines the level of the shirk. And this shirk is in Tawheed al Ibaadah, as only Allah has the right to be obeyed, and by his command his Messenger(SAW). Apart from this, every man is flawed, and we all make mistakes, this is why we see the madhabs evolve, if they were correct from the start and the imams were perfect always using saheeh hadith their students would not change their rulings.


Jazaak Allah.
مِّنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُواْ مَا عَـهَدُواْ اللَّهَ عَلَيْهِ فَمِنْهُمْ مَّن قَضَى نَحْبَهُ وَمِنْهُمْ مَّن يَنتَظِرُ وَمَا بَدَّلُواْ تَبْدِيلاً
"Among the believers are men true to what they promised Allah . Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration" - Surat Al-'Aĥzāb : 23

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MuhammadA
Posts: 137
Joined: Mon Feb 28, 2011 9:58 am

Re: Can We follow Islam Without evidence?

Post by MuhammadA » Fri Nov 04, 2011 3:04 pm

Asalaam Alaykum Wa Rahmatullah,

May Allah guide us all. And grant us true knowledge. Anything I said that was true, was from Allah, and anything false from me and shaitaan. May Allah forgive me for my shortcomings and the muslims aj'maeen. I wish to not continue this topic any further.

Jazaak Allah Khair.
مِّنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُواْ مَا عَـهَدُواْ اللَّهَ عَلَيْهِ فَمِنْهُمْ مَّن قَضَى نَحْبَهُ وَمِنْهُمْ مَّن يَنتَظِرُ وَمَا بَدَّلُواْ تَبْدِيلاً
"Among the believers are men true to what they promised Allah . Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration" - Surat Al-'Aĥzāb : 23

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Nisa
Posts: 701
Joined: Mon Apr 18, 2011 7:28 am

Re: Can We follow Islam Without evidence?

Post by Nisa » Fri Nov 04, 2011 5:24 pm

MrPakistan,

Firstly, I'd like to say, that since I made the mistake of replying to you in the first place, it's only fair that I repeat that mistake again and end it, for the betterment of all our sakes and senility :)

Before I begin, JazakAllahu khairan for all the replies and posts you have made regarding this topic, I know it must've taken up alot of your valuable time, and took you away from pointless arguing with others!

I would also like to point out, looking at your replies and posts, in most places you have demanded an answer! Its as though you believe you are owed an explanation! It's common courtesy... If you demand respect, you need to give some first.

I have said many times before, that I am no scholar, far from it, and truth be told, compared to most people here, my knowledge is next to nothing. Yet still, what amazes me the most out of all this, is your ability to be so obnoxiously arrogant, in your speech and in your beliefs.

Moving on, another thing i couldn't help but notice is your desire for this knowledge that you are seeking. This is from most of your replies : 

"...I Really need it...I want to show"...

"So I Could quote other place"...

"Means to Talk on this with the Local imam on the topic".


It seems quite clear that your purpose to gather information is simply to argue and debate! And you haven't stopped at that, you have also been insulting!

You are like the example of those that persistently ask around and don't stop until you get the answer you want! Regardless of whether the truth is clear and staring you in the face.

All you seem to be doing is chasing your own tail and going around in circles. 

Rest assured, you will not be getting any further replies from us, inshaAllah t'ala.

In the end, I apologise if I have wronged anyone in any way, may Allah t'ala forgive me. I also apologise if you are offended, but I'm not in the habit of mincing my words to please others.

May Allah t'ala guide us all on the straight path and help us to remain steadfast in deen. Ameen

May Allah t'ala raise the standing of Islam and Muslims worldwide. Ameen

Nisa.

Assalamualaikum Warahmatullahi Wabarakatuh.
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know"
- Quran 2:216

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