Tag: Fawzaan

[2] The Prattler and Stooge of the Hizbiyyoon Objects to the Manner in Which Shaikh Saaleh Al-Fawzaan Utilised an Ayah of the Qur’aan to Prove That an Aami -(a commoner who does not have the ability to research proofs)- Can Do Taqleed of a Trustworthy Scholar!

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

InShaaAllaah, in this article and the ones that will follow, the reader will clearly see that the prattler and stooge of the hizbiyyoon at Markaz As-Sunnah is upon nothing else but self-inflicted ignorance.

In his objection to the article on permissible and impermissible Taqleed by Shaikh Fawzaan (may Allaah preserve him), the prattler stated: [Some quote the following verse from Qur’an to prove Taqleed is allowed: (So ask the people of the reminder if you do not know)]. Then the prattler stated: [Examining the Ayah: Allaah (The Most High) said, ‘ask’ not ‘follow blindly].

Firstly: These above statements of the prattler are nothing else but a clear opposition by way of which he sought to disapprove of the manner in which the Shaikh utilised the ayah to prove that permissible Taqleed is for a common person who, if he does not follow the people of knowledge, then he will stray from the path.

Secondly: Concerning the statement of the prattler: [Allaah (The Most High) said, ‘ask’ not blindly follow], he (the prattler) did not quote any scholar to support this observation of his.

Thirdly: Concerning the Ayah: [So ask the people of the reminder if you do not know], Imaam Ash-Shanqeetee (rahimahullaah) said:

jahl

أن من جهل الحكم يجب عليه سؤال العلماء والعمل بما أفتوه به

Indeed, the one who is ignorant of a ruling (on something, then) it is obligated on him to ask the scholars and act upon the verdict he is given.

[Source: Tafseerul Qur’aan Bil-Qur’aan Min Adwaa-il Bayaan’ page351. Daar Hadyi An-Nabawiy 2nd edition 1431AH (Year 2010)]

This above statement of Imaam Shanqeetee (rahimahullaah) -that the one who is ignorant of a ruling on something should ask the people of knowledge and take the verdict-is clearly elaborated upon by Shaikh Shaikh Saaleh Al-Fawzaan (may Allaah preserve him), as follows:

“As for the permissible form of blind-following (at-taqleedul-mubaah), then it is for the common person (aamee) who, if he does not follow the people of knowledge, then he will stray from the path. Allaah, the Mighty and Majestic, said: ‘Ask the people of knowledge if you do not know” .[An-Nahl 16:43] And taqleed is not done to just anyone. Rather, it is done to one who is accredited with knowledge and piety and is known to the people for this.

Therefore, it is very clear that both Shaikh Saaleh and Imaam Ash-Shanqeetee use this Ayah in relation to a person who is ignorant of a ruling on something. On the other hand Shaikh Saaleh clearly states: ‘’Taqleed is not done to just anyone. Rather, it is done to the one who is accredited with knowledge and piety and is known to the people for this. [End of quote].

Then the Shaikh elaborated further as follows with a quote from Shaikhul Islaam Ibn Taymiyyah:

“When a Muslim is faced with a problematic situation, he should seek a verdict from one whom he believes will give him a verdict based upon what Allaah and His Messenger have legislated; whatever school of thought (madhhab) he belongs to. It is not obligatory upon any Muslim to blindly follow a particular individual from the scholars in all that he says. Nor is it obligatory upon any Muslim to blindly follow a particular madhhab from the scholars in all that it necessitates and informs. Rather, every person’s saying is taken or left, except that of the Allaah’s Messenger sallallaahu alayhi wa sallam. To follow the madhhab of a particular individual because of an inability of knowing what has been legislated, is from that which is permissible; it is not from that which is obligatory upon every individual – if they have the ability to know what has been legislated without this path of blind-following (taqleed). So each individual should fear Allaah as much as he is able, and seek knowledge of what Allaah and His Messenger have ordered; doing what is commanded and keeping away from that which is forbidden. “

Shaykhul-Islaam Ibn Taymiyyah also said: his inabili“As for the one who has the ability to perform ijtihaad, is it permissible for him to do taqleed? About this there is a difference of opinion, with the correct opinion being that it is permissible in cases where he is unable to perform ijtihaad; either due to the proofs being similar, or due to a time constraint in being able to perform ijtihaad, or due to the proof not being apparent to him. So in cases where he is unable, the obligation of ijtihaad is lifted from him due to him being unable.”

The Prohibited Forms of Taqleed

Ibn al-Qayyim, rahimahullaah, said about the prohibited types of taqleed:

“It is of three types:- Firstly: totally turning away from what Allaah has revealed, but rather being satisfied with the taqleed of ones for-fathers.

Secondly: doing taqleed of someone when you do not know whether that person is from those whose saying can be taken.

Thirdly: doing taqleed after the proofs have been established and it becomes apparent that the evidence contradicts the view of the one to whom taqleed is done.”

Imaam Ahmad bin Hanbal, rahimahullaah, said: “How strange it is that a people who know the chain of narration of a hadeeth (isnaad) and its authenticity, yet still they follow the opinion of Sufy aan [ath-Thawree]; even though Allaah, the Exalted, said:

Let those beware, who oppose the command of the Messenger, lest some trial (fitnah) befalls them, or a painful punishment is inflicted upon them. [Soorah an-Noor 24:63].

Do you know what the fitnah is? The fitnah is shirk! Since the rejection of some of his sayings could cause something of deviation to enter into the heart, and thus be destroyed.”

Shaykh Abdur-Rahmaan ibn Hasan (the grandson of Muhammad ibn Abdul-Wahab), rahimahullaah, said: “In the words of Imaam Ahmad, rahimahullaah, is an indication that doing taqleed before the proofs reach a person is not blameworthy. Rather, the one who is to be censured is that person to whom the proofs reach, yet he opposes them due to [adhering to] the saying of his scholar. [End of quote][Source: Salafipublications.com Article Id : MNJ060005 ]

Shaykh Muhammad Ibn Saalih al-Uthaymeen, may Allaah preserve him, says in his ‘Al-Usool min ‘Ilimil Usool’ (pp97-104):

Definition of Ijtihaad:

linguistically ijtihaad means: to expend efforts in order to reach some difficult matter. Technically it means: expending efforts to arrive at a Sharee’ah ruling. And the Mujtahid is the one who expends efforts for this purpose.

Conditions for Ijtihaad:

Being a mujtahid has conditions, from them:-

1) That he knows the Sharee’ah proofs which he needs in his ijtihaad – such as the verses and ahaadeeth pertaining to rulings.

2) That he knows what relates to the authenticity or weakness of a hadeeth, such as having knowledge of the isnaad and its narrators and other than this.

3) That he knows the abrogated and the abrogating, and the places where there is ijmaa – such that he does not give a ruling according to something that has been abrogated, nor give a ruling that opposes the (authentically related) ijmaa.

4) That he knows from the proofs that which causes the rulings to vary, such as takhsees (particularisation), or taqyeed (restriction), or it’s like. So he does not give a judgement which is contrary to this.

5) That he knows the Arabic language and usul al-fiqh, and what relates to the meanings and indications of particular wordings – such as the general, the particular, the absolute and unrestricted, the restricted, the unclarified, and the clarified, and its like – in order that he gives rulings in accordance with what this demands.

6) That he has the ability to extract rulings from the evidences.

And ijtihaad may be split up, such that it may be undertaken in one particular branch of knowledge, or in one particular issue.

What is essential for the Mujtahid:

It is essential that the Mujtahid strives in expending his efforts to arrive at knowledge of the truth, and to give rulings in accordance to what is apparent to him. If he is correct, then he has two rewards: one for his ijtihaad, and the other for arriving at the truth – since arriving at the truth means that it is manifested and acted upon. If, however, he is mistaken, then he has a single reward, and his error is forgiven him, as he (sallallaahu `alaihi wasallam) said,“when a judge judges and strives and is correct, then he has two rewards. If he judges and strives and errs, then he has a single reward.” If the ruling is not clear to him, then he must withhold – and in such a case, taqleed is permissible for him, due to necessity.

Taqleed – its definition:

Linguistically, taqleed means: Placing something around the neck, which encircles the neck. Technically it means: Following he whose sayings is not a proof (hujjah).

Excluded from our saying, “following he whose saying is not a proof” is: following the Prophet (sallallaahu `alaihi wasallam) , following the ijmaa and also following the saying of the sahaabee – for those who consider the saying of a single sahaabee to be a proof. So following any of these is not called taqleed, since there is a proof for doing so. However this type of following is sometimes referred to as taqleed in a very metaphorical and loose sense.

Taqleed is done in two cases:

1) when the muqallid is an ‘aamee (a common person) who does not have the ability to acquire knowledge of the sharee’ah ruling by himself. So taqleed is obligatory upon him, due to the saying of Allaah – The Most High, “ask the people of knowledge if you do not know.” So he does taqleed of one whom he considers to be a person of knowledge and piety. If there are two such people who are equal in his view, then he chooses any one of them.

2) The mujtahid when he encounters a new situation, for which an immediate solution is required, but it is not possible for him to research into this matter. So in this case he is permitted to perform taqleed.

Some stipulate as a condition for the permissibility of taqleed, that the matter is not from the fundamentals of the deen – those matters which must be held as aqeedah – since matters of aqeedah require certainty, whereas taqleed only amounts to dhann (knowledge which is not certain).

However the correct saying in this matter is that this is not a condition, due to the generality of his – the Most High’s – saying, “ask the people of knowledge if you do not know.” And this verse is in the context of affirming the Messengership – which is from the fundamentals of the deen. And also because the common person cannot acquire knowledge of the sharee’ah rulings with its proofs by himself. So if he is unable to arrive at the truth by himself, then nothing remains for him except taqleed, due to the saying of Allaah – the most High, “fear Allaah as much as you can”

 

Taqleed is of two types: general and specific.

1) The general type: that a person sticks to a particular madhhab (school of thought), accepting its concessions and non-concessions, in all matters of the deen.

The scholars have differed about such a state. So some amongst the late-comers have reported that this is obligatory upon him, due to his inability to perform ijtihaad. Others report it as being forbidden for him, due to its being a case of necessitating unrestricted following of other than the Prophet (sallallaahu `alaihi wasallam) .

Shaykh al-Islaam Ibn Taymiyyah said,

“The saying that it is obligatory, causes obedience to other than the Prophet (sallallaahu `alaihi wasallam) in every matter of command and prohibition, and this is in opposition to the ijmaa’. And the allowance of it contains what it contains.”

He (Rahimahullaah) also said,

“He who sticks to a particular madhhab, and then acts in opposition to it – without making taqleed of another scholar who has given him a ruling, nor does he use an evidence as a proof which necessitates acting in opposition to his madhhab, nor does he have an acceptable Sharee’ah excuse which allows him to do what he has done – then such a person is a follower of his desires, doing what is haraam – without a Sharee’ah excuse – and this is evil and sinful.”

However, if there becomes clear to him, something which necessitates preference to one saying to another – either due to detailed proofs if he knows and understands them, or because he holds one of two people to be more knowledgeable about this matter and having more piety with regards to what he says – and so he leaves the saying of that one for the saying of the other one, then this is permissible, rather, it is obligatory. And there is a text from Imaam Ahmad about this.”

2) The particular type of taqleed is that he accepts a saying about a particular matter. This is permissible if such a person is unable to arrive at knowledge of the by ijtihaad – whether he is unable to in reality, or he is able, but with great difficulty.

Fatwaa of a Muqallid:

Allaah – the Most High – said, “Ask the people of knowledge if you do not know.” And the Ahludh Dhikr are the Ahlul Ilm (the people of knowledge), whereas the muqallid is not a person of knowledge who is followed – rather he himself is a follower of someone else.

Ibn Abdul Barr (d.463) and others have said,

“the people are united in ijmaa that the muqallid is not counted as being from the Ahlul Ilm, and that knowledge is the realisation of guidance along with its proof.”

Ibn al-Qayyim said,

” And it is as Abu Umar (Ibn Abdul Barr) said: Indeed, the people do not differ about the fact that knowledge is the realisation attained from proof, but without proof, it is only taqleed.”

Ibn al-Qayyim then quotes,

“There are three sayings about the permissibility of giving fatwaa based upon taqleed:

1) It is not permissible to give fatwaa based upon taqleed, because it is not knowledge; since issuing a fatwaa without knowledge is forbidden. This is the saying of most of the Hanbalee scholars and the majority of the Shaafi’iyyah.

2) That it is permissible with regards to himself, but it is not permissible to give a fatwaa to others based upon taqleed.

3) That it is permissible when there is a need for it, and there is no mujtahid scholar. And this is the most correct of the sayings and is what is acted upon.”’

Shaykh al-Albaanee says in his, ‘The Hadeeth is a Proof in itself’ after mentioning the statements of the Imaams on Taqleed as found in the introduction to ‘The Prophets Prayer Described’ brings a chapter heading, “Taqleed for whoever cannot search for proofs by himself” (pp94+),

‘”Some may ask: “Not everyone has the ability to be a Person of Knowledge, as explained before?” We say: yes indeed. No one disputes this fact. Allaah said, “So ask the People of Knowledge if you do not know.” (16:43) and, “ask the knowledgeable about it” (25:59). The Prophet (sallallaahu `alaihi wasallam) , for those who issued fatwa without knowledge: “Could not they have asked if they did know? The cure for the confused one is to ask.”However, we did not mention all of the above evidence to show who can and who cannot be a scholar. Our research is with regards to those few who are considered to be People of Knowledge….Taqleed is upon the common person and the ignorant one. The scholars, who can search for the evidence, are excluded from this group. They are the ones whose responsibility is not to do Taqleed. Rather, their responsibility is to perform Ijtihaad.

The following saying by Ibn Abdul Barr explains this matter further, “All these rules are for the common folk, they are the ones who have to perform Taqleed of their scholars when needed. They are not capable of understanding or comprehending evidence or knowledge. Knowledge has grades, one cannot attain the topmost grade unless he goes via the base…Scholars do not differ with regards to the common folk having to follow their scholars…”

However, I believe that to generalise about the common folk by saying that they all must perform taqleed is invalid. Taqleed is to follow others without evidence. Many intelligent people can clearly understand evidence if it is presented to them. Who can deny that a common person can understand the evidence contained in the hadeeth, “Tayammum is one strike (of the hands on the dust) for the face and hands“? Even people lacking intelligence can understand this hadeeth.

Therefore, the truth is that we must say that Taqleed is allowed for whosoever cannot search for or understand the evidence, Ibn al-Qayyim also was of this opinion. Even scholars are forced to do Taqleed sometimes, when a scholar cannot find a text from Allaah or His Messenger, but only sayings of more knowledgeable scholars.” [end of quote: http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060001&articlePages=1

[“The Fataawaa of The Standing Committee for Islamic Research and Ifta (Fataawa al-Lajnat-ud-daaimah lil-buhuth al-‘ilmiah wal-Iftaa)”, Volume 5: Fiqh and Tahaarah, Gathered and organised by Shaykh Ahmad ibn Abdur-Razaaq ad-Duwaysh, Dar al-‘Aasimah, 1413h]

The second question from Fatwaa No. 11296

  1. Q) What is the true meaning oftaqleedand what are its categories along with the clarification of its ruling?
  2. A) All praise is for Allah alone and may the Peace and Blesssings be on His messenger, and his family, and his companions.

To proceed:

  1. a) The scholars ofUsool(fundamentals) have mentioned definitions to clarify the true meaning and essence oftaqleed, and from them is the saying of some of them that taqleed is the acceptance of a saying of a person without him knowing its evidence. And some of them [the scholars] held the view that taqleed is the acceptance of the saying of a person without argument. And Abu Ma’aali al-Juwayni chose the definition of taqleed that it is the following of one whose following is not based on proof and does not rely upon knowledge. And these definitions of the scholars of Usool, which are all close in meaning, have in it differences [in wording] which originate in the skill of enunciation, but the point here is to clarify the essence of taqleed in the manner of approximation.
  2. b) And as for its categories along with the ruling of every category, then it is as follows:

1) Taqleed by the one who has the skills of ijtihaad, to others from the scholars after the truth has been made clear to him with confirmed evidences from the Prophet (s).

This is not permissible for him to do taqleed to what contradicts that which reached him from evidences and ijmaa’ (consensus).

2) Taqleed by the one who has been endowed the skill of ijtihaad, to one other than him from the mujtahideen before he reaches a ruling with his [own] ijtihaad.

Then it is not allowed for him to do taqleed to others.

[This is what] as-Shaafi’i, Ahmad, and others, Allah have mercy on them, held as their opinion, and is more correct, due to his ability to arrive at a ruling by himself. He is responsible for ijtihaad to know what the sharee’ah has made him liable for because of His saying, the Most High,

“So have taqwa of Allah as much as you are able,”

and what has been confirmed from the saying of the Prophet(s), “When I command you by a command, then follow it as much as you are able.”

3) Taqleed of the one who is not able to research the evidences and derive rulings from it, to a scholar who has been endowed the skill of ijtihaad in the evidences of the sharee’ah.

This is permissible, due to His saying, the Most High, “Allah does not burden a soul more than it can bear,”  and His saying, the Exalted, “Then ask the people of remembrance [scholars] if you do not know,” and other texts similar to these, which point to the removing of difficulty and the protection of the one responsible, from straying about in the rulings and speaking about Allah without knowledge.

4) The taqleed to the one who differs with the sharee’ah of Islam from the forefathers, leaders, and rulers, due to nationalism or following desires.

This is prohibited by ijmaa’. And verily many texts from the Qur’aan and Sunnah have been mentioned [in this]. And Allah, the Most High said, say:

‘Rather we shall follow what we found our fathers following,’ even though their fathers did not understand anything nor were they guided.”[Baqarah:170]

And Allah, the Most High said, “But no, by your Lord, they cannot have faith until they make you judge in all disputes between them, and they find in themselves no resistance against your decisions, and accept with full submission.”

And Allah, The Most High said, “And it is not for a believer, man or woman, when Allah and His messenger have decreed a matter that they should have any option in their decision.” [al-Ahzaab:36]

And the Most High said, “And let those who oppose his [the Messenger’s] commandment beware, lest some trials should befall on them or a painful torment be afflicted on them.”[Noor:63]

And the Most High said, “Say If you [indeed] love Allah, then follow me, Allah will love you and forgive you your sins.”[Aali Imraan:31] And the Most High said,

Verily Allah has cursed the disbelievers and prepared for them a flaming fire. They will abide in it forever, they will find no protector nor helper. On the day when their faces will be turned over in the Fire, they will say: ‘Oh would that we had obeyed Allah and obeyed the Messenger. And they will say: ‘Our Lord! Verily we obeyed our chiefs and our great ones, and they misled us from the right way. Our Lord! Give them double torment and curse them with a mighty curse!” [al-Ahzaab:64-68]

(Q) There are some that say thattaqleedis disbelief (kufr) without exception and sinfulness (fisq) and association (shirk), and attribute disbelief (kufr) and misguidance to the four imaams. So what is the ruling concerning such a person. They [also] say that this is the opinion of the scholars of the two sanctuaries [Masjid al-Haraam and Masjid an-Nabawi], the Saudi Kingdom, and Kuwait.

  1. A) All praise is for Allah alone and may the Peace and Blesssings be on His messenger, and his family, and his companions.

To proceed:

  1. a) Not alltaqleedis kufr without exception or fisq or shirk, rather the truth is that its ruling requires explanation, which can be found out from the answer to the second question from what has preceded.
  2. b) Not one of the four imaams called to theirmadhhab, nor were fanatic about it, nor did they require the people to act upon it or any [other]madhhab in particular. But they only called to act upon the Book and the Sunnah, may Allah have mercy on them. They explained the texts of the religion, made clear its principles and what stems from them, and they gave verdicts (Fataawaa) in what was asked [of them] with evidences from the Book and the Sunnah, without requiring their students or others with the opinion of any one in particular from the scholars of the ummah. Rather they censured that, and they ordered to throw their opinions against the wall if it differed with an authentic (saheehhadeeth. And one of them said, “If a hadeeth is proved to be authentic, then it is my madhhab.” And it is upon a Muslim to strive to know the truth by themselves if he is able to do that, and to seek help from Allah, then from the wealth of knowledge that the predecessors from the Muslim scholars have left for the ones after them, and that which is easy for them in the path to the understanding of the texts and its application. And whoever is not able to understand the rulings from its evidences and its derivations for a matter, he is to ask the people of knowledge trustworthy to him about what he needs from the rulings of sharee’ah, seeking to know the truth with its evidences as much as is able, due the Most High saying, “Then ask those of the remembrance [scholars] if you do not know.” And upon him is for him to inquire who he trusts from those who are known for their knowledge, merit, piety, and righteousness. And from this is known that the four imaams are free from those who [overly] concern with it [madhhabs] and about those who attribute to them kufr, misguidance, falsehood and lies.

There is not anyone from the scholars of the two sanctuaries, Makkah or Medinah, nor from the rest of the scholars of the Saudi Kingdom who criticize the imaams of fiqh, Malik, Abu Hanifah, ash-Shaafi’i, Ahmad ibn Hanbal, and those of their likes from the scholars of Islamic fiqh, or who thinks little of them. Rather, it is known from them that they honour them and acknowledge their merit. And [they know] that they led the way for truth in the service to Islam, its protection, and the comprehension of its texts, its principles and clarifying them, its conveyance, their jihad in aiding it, defending it, warding off the doubts from it, and in falsifying the claims of those who falsely ascribe to it and the innovations of the liars, so may Allah reward them from Islam and the Muslims a good reward.

And what gives evidence to the position of the scholars of the two sanctuaries and the rest of the scholars of the Saudi Kingdom towards the four imaams of honouring and valuing their concern, is the teaching of their madhhabs and their works in Masjid al-Haraam in Makkah al-Mushrifah, al-Madinah al-Munawwarah, the rest of the masjids of the Saudi Kingdom, and in its universities, and their concern of publishing many of their books and its distribution and spreading among the Muslims in all the countries which Muslims are in.

And from Allah is tawfeeq, and may the Peace and Blessings of Allah be on His messenger, his family, and his companions.

The Standing Committee for Islamic Research and Ifta: Member: Abdullah bin Ghudayaan,Vice President: Abdur-Razaaq Afeefee ‘,President: Abdul-Aziz ibn Baaz. The following is a translation from Majallat al Buhooth al-Islamiah, No. 51 Rabi’ al Awal-Jumadi al-Aakhar, 1418h. From fatwa number 4272

  1. Q) The fourth question: We see that imaams, all of them, are on amadhhabthat differs from the other, and most of the time the matter ends up in a battle between them that leads to some of the praying people to leave the prayer. So we need a clear sufficient answer on this subject. Are we to follow one school of thought (madhhab), and how do we reconcile between the schools of thought so that we can settle this matter?
  2. A) All praise is for Allah alone, and may the peace and blessings be on His messenger and his family, and his companions, to proceed:
  3. A) The difference that is present in the branches offiqhbetween the four madhhabs returns to the causes of it, e.g. ahadeeth being authentic with some [imams] and not others, or the attainment of a hadeeth by one [imam] and not others, and [reasons] other than those from the causes of difference.

So it is obligatory on a Muslim to have good thoughts about them, and every one of them is a Mujtahid in what originated from him from fiqh, searching for truth. So if it [the ijtihaad] was correct, then for him is two rewards: a reward for his ijtihaad, and a reward for it being correct. And if it was incorrect, then there is a reward for hisijtihaad, and the wrong [ijtihaad] is looked over.

And as for blindly following (taqleed) these four imams, whoever is able to take the truth with its evidences, it is obligatory on him to take with evidences. And if he is not able, then he does taqleed of the most trustworthy of the people of knowledge with him as much as he is able. And these differences are in the branches [of fiqh] and does not entail the prohibition of those who differ to pray behind each other, but it is obligatory to pray behind each other, for verily the companions (sahabah), Allah be pleased with them , differed in matters in the branches and they [still] prayed behind each other, and like that, the tabi’een and those who followed them in righteousness.

And from Allah is tawfeeq, and may the Peace and Blessings of Allah be on His messenger, his family, and his companions.

The Standing Committee for Islamic Research and Ifta:

Member: Abdullah bin Qa‘ood, Member: Abdullah bin Ghudayaan, Vice President: AbdurRazaaq Afeefee’, President: Abdul-Aziz ibn Baaz

The following is a translation taken from:

“The Fataawaa of The Standing Committee for Islamic Research and Ifta (Fataawa al-Lajnat -ud-daaimah lil-buhuth al-Ilmiah wal-Iftaa)”, Volume 5: Fiqh and Tahaarah, Gathered and organized by Sheikh Ahmad bin abdur-Razaaq ad-Duwaish, Dar al-‘Aasimah, 1413h.

The fourth and fifith questions from fatwa No. 4476

  1. Q) What is the ruling of the one who blindly follows [Imaam] Malik in hisijtihaad, and leaves the Qur’an and theHadeeth.
  2. A) All praise is for Allah alone and may the Peace and Blesssings be on His messenger, and his family, and his companions.

To proceed:

Malik, May Allah have mercy on him, is an imaam from the imaams of knowledge; he is a human, he is incorrect [at times] and is correct [at times], and [some] is taken from his sayings and [some] is rejected. So what is in accordance with the truth from his sayings is accepted, and what is not in accordance with the truth is left. And a person, if he is able to take the rulings from the Qur’aan and the Sunnah, then it is not permissible for him to blindly follow any one, and if he is not able [to take the rulings from the Qur’aan and Sunnah] and something is ambiguous from the matters of his religion, then he is to ask the most trustworthy of the people of knowledge with him, and he is to act upon the answer, and Maalik and others are in that the same.

  1. Q) Why have the scholars of the [different] countries divided thesharee’ahof the Prophet of Allah, Muhammed (S), into four: the schools of thoughts (mathaahib) of Maalik, Shaafi’i, Abu Hanifah, and Ahmah, besides the fact that the Religion of the Messenger (S) is one and the Qur’aan is one?
  2. A) All praise is for Allah alone and may the Peace and Blesssings be on His messenger, and his family, and his companions.

To proceed:

The basis for legislation [of the religion] is the Qur’aan, and the Sunnah is a clarification for the Qur’an, and the four imaams, every one from them, Allah, the Exalted and Most High, granted them the guidance to understand the religion to the extent of what was made easy for them. And every one from them had students which related from them their fiqh and by this was the founding of the four madhhabs. And not all of what any one of them said the truth. but they are mujtahideen, and if it [the opinion] is correct, then for him is two rewards, a reward for his ijtihaad, and a reward for it [the opinion] being correct, and if he is incorrect, then for him is a reward for hisijtihaad, and the incorrectness is looked over.

And from Allah is tawfeeq, and may the Peace and Blessings of Allah be on His messenger, his family, and his companions.

The Standing Committee for Islamic Research and Ifta:

Member: Abdullah bin Qu’ud, Member: Abdullah bin Ghudayaan, Vice President: AbdurRazaaq Afeefee, President: Abdul-Aziz ibn Baaz

The fourth question from Fatwaa No. 4172

  1. Q) What is the ruling for the blind following (taqleed) of the four schools of thought (mathaahib) and following their sayings in every situation and era?
  2. A) All praise is for Allah alone and may the Peace and Blesssings be on His messenger, and his family, and his companions.

To proceed:

First: The four schools of thought (mathaahib) are ascribed to the four imaams; Imaam abu Hanifah, Imaam Maalik, Imaam Shaafi’i, Imaam Ahmad [ibn Hambal]. So the Hanafi madhhab in ascribed to abu Hanifah, and so on for the rest of the mathaahib.

Second: These imaams took fiqh (jurisprudence) from the Book and the Sunnah and they were mujtahideen in that, and a mujtahid is either correct– then for him is two rewards, a reward for his ijtihaad, and a reward for it being correct, or [a mujtahid] is incorrect– then he is rewarded for his ijtihaad, and is excused for the incorrectness.

Third: The one who is able to derive from the Qur’aan and the Sunnah takes from them [the Qur’aan and Sunnah] like it was taken from them before, and it is not permitted for him to blindly follow other than what he believes to be true. But he should take what he believes to be true and it is permissible for him to do taqleed of in what he is incapable of and [what he] needs.

Fourth: Who does not have the ability to derive [from the Qur’aan and Sunnah], it is permissible for him to blindly follow who he has confidence in doing taqleed to, and if there arises in himself a lack of confidence, he is to ask until [it] is obtained.

Fifth: It is clear from what has preceded that their [the imaam’s] sayings are not followed in every situatation and era, because they may have erred. But the truth is followed from their sayings which are bulit upon evidences.

And from Allah is tawfeeq, and may the Peace and Blessings of Allah be on His messenger, his family, and his companions.

The Standing Committee for Islamic Research and Ifta:

Member: Abdullah bin Qu’ud, Member: Abdullah bin Ghudayaan, Vice President: AbdurRazaaq Afeefee, President: Abdul-Aziz ibn Baaz

The following is a translation taken from:

“The Fataawaa of The Standing Committee for Islamic Research and Ifta (Fataawa al-Lajnat -ud-daaimah lil-buhuth al-Ilmiah wal-Iftaa)”, Volume 5: Fiqh and Tahaarah, Gathered and organized by Sheikh Ahmad bin abdur-Razaaq ad-Duwaish, Dar al-‘Aasimah, 1413h.

Fatwa No. 5560

  1. Q) I am a student in the Teacher’s Institute in Haa’il, and the Professor of Religion explained that it is impossible to bring together the method of the four imaams in the religion of Islam, for example in the method of salaat (prayer), wudoo’, siyam, etc., in all which is obligatory upon us. The professor says that it is not possible to bring together the method of the four imaams in Islamic legislation. I ask from your eminence that you mention to us whether the professor was correct or [whether he] erred, and I ask that you send if there is a book about this problem.
  2. A) All praise is for Allah alone and may the Peace and Blesssings be on His messenger, and his family, and his companions.

To proceed:

Indeed a Muslim is not asked to bring together the four madhhabs in his actions, but if he is able to derive the rulings [of Islam] by himself from the evidences, it is obligatory upon him to take what his apparent to him, and if he is not able to derive the rulings, he is to follow an imaam from the imaams of the Muslimeen, emulating them, as Allah, The Most High, says, “So have taqwa of Allah as much as you are able,” and The Most High’s saying, “Then ask the people of the remembrance [scholars] if you do not know.”

And from Allah is tawfeeq, and may the Peace and Blessings of Allah be on His messenger, his family, and his companions.

The Standing Committee for Islamic Research and Ifta:

Member: Abdullah bin Qu’ud, Member: Abdullah bin Ghudayaan, Vice President: AbdurRazaaq Afeefee, President: Abdul-Aziz ibn Baaz

The fourth question from fatwa No. 2815

  1. Q) Indeed some people believe that is is obligatory upon a Muslim, in order to make correct their worship (‘ibaadah) and dealings (mu’aamalah), that they follow one of the four known schools of thought (mathaahib), and that themadhhabof the Imamate Shi’ah and the Zaidi Shi’iah are not from amongst them. So do you agree, your excellence, with this opinion without exception and forbid the taqleed of the madhhab of the 12th imaam shi’ah [Ja’fari] for example?
  2. A) All praise is for Allah alone and may the Peace and Blesssings be on His messenger, and his family, and his companions.

To proceed:

It is upon a Muslim to follow what came from Allah and His Messenger(s) if he is able to take the rulings by himself, and if he is not able [to do] that, he is to ask the people of knowledge in what is difficult for him from the matters of his deen, and ask the most knowledgeable who he can reach from the people of knowledge and ask them orally or by writing.

And it is not permissible for a Muslim to follow the madhhab of the Immamate Shi’ah, the Zaidi Shi’ah, nor what resembles them from the people of innovation (ahl-ul-bid’ah) like the Khawaarij, Mu’tazilah, Jahmiah, or others. And about attributing themselves to some of the four known mathaahib, then there is no harm in that if he is not fanatic to the madhhab that he is attributing himself to and he does not go against the evidences for its sake.

And from Allah is tawfeeq, and may the Peace and Blessings of Allah be on His messenger, his family, and his companions.

The Standing Committee for Islamic Research and Ifta:

Member: Abdullah bin Qu’ud, Member: Abdullah bin Ghudayaan, Vice President: AbdurRazaaq Afeefee, President: Abdul-Aziz ibn Baaz

Question No. 1 from Fatwa No. 9783

  1. Q) Is it permissable to combine the four known mathaahib and to practice on it, instead of choosing themadhhabfollowed in a certain region?
  2. A) All praise is for Allah alone and may the Peace and Blesssings be on His messenger, and his family, and his companions.

To proceed:

The obligation on a Muslim is to follow the two revelations, the Book and the Sunnah, and what is inclusive from what is based on them, and that is if the person is from the people of knowledge. And if he is not, then he is to follow who is most trustworthy of those he knows from the people of knowledge.

And from Allah is tawfeeq, and may the Peace and Blessings of Allah be on His messenger, his family, and his companions.

The Standing Committee for Islamic Research and Ifta:

Member: Abdullah bin Ghudayaan, President: Abdul-Aziz ibn Baaz

http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060007&articlePages=1


Indeed, after acquainting oneself with the above detail research presented by the students of knowledge -from the statements and clarifications of the scholars- regarding the subject matter of Taqleed, one realises the self-inflicted ignorance and calamity the prattler and stooge at Markaz as-Sunnah is upon. On the other hand even though he is eager to tell us that Shaikh Muqbil (rahimahullaah) disapproves of Taqleed completely, but at the same will he accept the Shaikh’s clarification in this link?

http://www.salaficentre.com/2013/04/is-accepting-the-criticism-of-a-scholar-considered-blind-following-shaikh-muqbil-2/?utm_source=ReviveOldPost&utm_medium=social&utm_campaign=ReviveOldPost

If the prattler is honest and not one merely doing the doggy job of his employers at Markaz As-Sunnah, he will accept the knowledge based proofs produced against Jamiat Ahle Hadeeth UK and Greenlane.

To be continued InShaaAllaah

 

[4] The Confused and Bewildered Caller to Brotherhood [@ Markaz As-Sunnah (Stoke-On-Trent)] Said, ‘’Hujja is Qur’aan and hadeeth. Besides Prophet Muhammad (peace be upon him) everyone’s Kalaam is liable to rejection.’’ [End of Quote] Reader: This is a Statement of Truth Though Which He Seeks after Falsehood and So That He Can Turn a Blind Eye to the Hizbiyyah of His Hizbi Friends and Reject the Clear Proofs against Them

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

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Fudayl Ibn Iyaad (rahimahullaah) was asked about humility, so he said: It is to humble oneself to the truth, submit to it and accept it from the one who utters it.

Ibn Ataa (rahimahullaah) said: Humility is to accept the truth wherever it may be; honour is found in humility, so whoever seeks it though pride is like one who seeks water from fire.

[Madaarij As-Saalikeen Vol. 2]

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Firstly: Dear Reader, the confused caller to brotherhood at Markaz as-Sunnah stated that the Qur’aan and Hadeeth are the absolute proofs and besides these two everyone’s statement can be accepted or rejected. There is no doubt that this above statement is absolute truth by way of which he seeks to turn a blind eye to the hizbiyyah of his companions and thus reject the unambiguous proofs produced by the salafiyyoon against them.

Al-Allaamah Saaleh Al-Fawzaan (may Allaah preserve him) was asked about the statement of Imaam Maalik (rahimahullaah): Everyone can have his statement accepted or rejected except the inhabitant of this grave [i.e. the Prophet (sallal-laahu-alayhi-wasallam)]’’ as to whether this applies to the Masaa’il Al-Fiqhiyyah Al-Ijtihaadiyyah (i.e. those affairs of fiqh about which the scholars perform ijtihaad to reach a verdict) and not the Masaa’il Al-Aqadiyyah (i.e. the affairs of Aqeedah)?

Answer: There is no differing in the affairs of Aqeedah- there is no room for accepting or rejecting because it is a clear affair based on Tawqeef (i.e. clear and unambiguous evidence from the Qur’aan and authentic Sunnah), rather this (i.e. accepting or rejecting) is with regards to the affairs of Fiqh [i.e. the Masaa’il Al-Fiqhiyyah Al-Ijtihaadiyyah (i.e. those affairs of fiqh about which the scholars perform ijtihaad to reach a verdict)], so everyone can have his statement accepted based on what is in agreement to the evidence (i.e. the Qur’aan and the Sunnah) and what is in opposition to the evidence (i.e. Qur’aan and Sunnah) is rejected. This is what Imaam Maalik (rahimahullaah) intended (by his statement). [source: http://www.alfawzan.af.org.sa/node/2392 ]

Reader: Pay attention to Shaikh Fawzaan’s words as follows: so everyone can have his statement accepted based on what is in agreement to the evidence (i.e. the Qur’aan and the Sunnah) and what is in opposition to the evidence (i.e. Qur’aan and Sunnah) is rejected

Therefore, the confused caller to brotherhood at Markaz as-Sunnah should not follow his desires and deliberately turn away from the proofs produced by the Salafiyyoon against the Hizbiyyoon of Greenlane and their allies, rather if he thinks that there are no proofs he should justify his view. This is what he should do rather than saying that everyone’s statement can be rejected, even though he has no justification to do so. Indeed, the evidences against these people are nothing else but their own deviations in Manhaj, which they openly proclaim by cooperating and sitting with ahlul bidah. Therefore, this statement of Imaam Maalik (rahimahullaah) should be utilised for truth and not for obstinacy and unjustified rejection against truth.

Secondly: The confused caller to brotherhood at Markaz as-Sunnah should know that the Khilaaf between Masjid Al-Furqan and Greenlane’s allies in Stoke-On-Trent is not Khilaaf in issues of Fiqh; rather the khilaaf between Masjid Al-Furqan and them is khilaaf Manhajiy. Shaikh Muqbil Bin Haadi (rahimahullaah) said:

Al-Khilaaf Fiqhiy: It is when the evidence can carry this (meaning) or that (meaning), such as the Hadeeth:”When one of you wakes up from his sleep, he must not put his hand in a utensil till he has washed it three times, for he does not know where his hand was.” The scholars have differed in this (affair); amongst them are those who say that the water becomes impure and amongst them are those who say that it is forbidden (to put one’s hand in the water) but (the water) does not become impure and this affair is a legislated act of worship; and amongst them are those who say that it is Makrooh (disliked to put the one’s hand in the water  but not forbidden), because he (i.e. the person) is upon certainty that his hand is in a state of purity.  So the likes of this (affair) is Ikhtilaaf fiqhiy and similar to it (also is whether) the Basmallaah is to be uttered loudly (during the prayer).

Al-Khilaaf Manhajiy:  As for Al-khilaaf Manhajiy, it is a problematic disease such as the methodology of Ikhwaan Al-Mufliseen; for their Manhaj is entry into elections, houses of parliaments and party Multiplicity.  This is considered to be Ikhtilaaf Manhajiy because it is in opposition to the Book of Allaah and the Sunnah of the Messenger (sallal-laahu-alayhi-wa-alaa-aalihi-wasallam)…… [End of quote…See: Ghaaratul Ash-ritah: page: 40-41: Vol 1]

This is Ikhwaan al-Muslimeen and their differences with the Salafiyyoon are nothing else but Khilaaf Manhajiy- an affair that will lead to deviation and destruction. Likewise, the Khilaaf between Greenlane’s associates (i.e. Ihya Turaath) and the Salafiyyoon is Khilaaf Manhajiy. Shaikh Ubaid (may Allaah preserve him) said: Ihyaa Turaath mixes the religion with politics or bidah with Sunnah. The Shaikh also says: Their call is a mixture. They call to those who are considered to be from ahlul bidah. http://www.sahab.net/forums/?showtopic=117024 [see link about the severe manhaj deviations of ihya turaath (the allies of greenlane: http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=5220&srow=21&erow=40

Indeed, pay close attention to this affair so that you are not deceived- in your religious affairs- by the deceitful false claimants to Salafiyyah. The Maraakiz of Salafiyyah do not have a working relationship with any organization or group that mixes Sunnah and bidah. However, Greenlane’s Admin co-operates with organizations and groups that mix Sunnah and Bidah, such as Ihyaa Turaath, Al-Maghrib Institute. This is a Manhaj shared between Ihyaa Turaath and Greenlane’s Admin.

Finally: Some people similar to the confused caller to brotherhood have attempted to portray the differences between Greenlane and SP as issues of permissible khilaaf, rather the khilaaf between SP and Greenlane is Khilaaf Manhajiy. See here: http://salaficentre.com/2013/08/salafi-publications-and-greenlane-masjid-what-is-the-basis-of-the-differing/

Shaikh Muhammad Baazmool (may Allaah preserve him) responded to the statement [Laa Inkaar Fee Masaa’il al-khilaaf- There Should Be No Repudiation In The affairs of Khilaaf (i.e. differing)]:

Some people are under the illusion that what is intended by this statement is that it impermissible to repudiate (others) regarding any affair in which difference of opinion is held.  So based upon this (illusion of theirs), it becomes impermissible to disapprove of a Munkar (an evil) unless there is complete agreement in doing so.  This is a wrong understanding which necessitates the termination of enjoining good and forbidding evil.

The scholars (i.e. of Ahlus Sunnah) hold differences of opinion in most of the Masaa’il (i.e. the verdicts on fiqh and subsidiary issues). And what is correct regarding this statement ‘Laa Inkaar Fee Masaa’il Al-Khilaaf- There should be no repudiation in affairs of Khilaaf (differing)’ is that there should neither be harshness in (one’s) disapproval nor (in one’s) criticism regarding those issues about which there is no manifest proof to be taken as the final (verdict). And the basis upon which this is founded is that the issues of khilaaf (differing) are of two categories:

The First Category: They are those issues of khilaaf in which there is proof necessitating that it should be taken as the final (verdict).  So here, the proof must be taken and the other statement (or opinion) in opposition is discarded.  And whoever follows the statement (or opinion) that is established to be in opposition to the proofs, then he is to be repudiated.

The Second Category: It is those issues of khilaaf in which the proof has not been manifested in order to be taken as the final (verdict).  It is an affair in which the evidences contend with each other or the views are at variance.  This is an issue of Ijtihaad, and there is neither disapproval nor reprimand against the one in opposition; rather advice is given to acquaint (each other) with the statement that carries more weight.   This second category of (khilaaf) is what is intended by the statement ‘Laa Inkaar Fee Masaa-il Al-Khilaaf’ which some people have understood in an unrestricted manner. [Source: Ibaaraat Moohimah, page 25’ by Shaikh Muhammad Bin Umar Saalim Baazmool (may Allaah preserve him)]

Indeed, the issues between Greenlane and SP, between Masjid Al-Furqan (stoke) and the allies of Greenlane in stoke (Markaz as-Sunnah, Markaz at-Tawheed and Markaz al-Huda) are issues of Manhaj. SP, Masjid Al-Furqan and their brothers do not cooperate with ahlul bidah, such as Ihyaa Turaath, al-Maghrib Institute and others, but Greenlane and their allies cooperate with ahlul bidah, such as Ihya Turaath, Al-Maghrib Institute and others. There are clear and unambiguous evidences showing that Greenlane are upon a hizbi manhaj and this is manifested in their deeds- cooperating with ahlul bidah, such as Ihya Turaath, al Maaghrib institute and others.

 

And even if Greenlane’s Admin and their allies seek to hide their reality by having links with some the Saudi Shaikhs, then we say to them, ”Why do you have links with these Shaikhs- some of whom are considered to be upon the Sunnah- but on the other hand you cooperate with ahlul bidah, such as Ihya Turaath, Yasir Qadhi and other al-Maghrib speakers? Indeed, this is nothing else but mixing haqq with baatil. It was said to Imaam Al-Awzaa’ee (rahimahullaah): Indeed a man says, ”I sit with Ahlus Sunnah and I sit with ahlul bidah.” So Al-Awzaa’ee said: This man wants to equate truth with falsehood. [Al-Ibaanah 2/456]

Therefore, the confused caller to brotherhood should know that the differences between us and his friends are Manhajiy- we are free from the people of bidah, whilst his friends ( Greenlane and their allies) are with the people of bidah and misguidance, such as Ihya Turaath, Al-Maghrib Institute and others. He should submit to the truth and stop seeking lame excuses and making unwarranted emotional appeals. Imaam Fudayl Ibn Iyaad (rahimahullaah) was asked about humility, so he said: It is to humble oneself to the truth, submit to it and accept it from the one who utters it.   Ibn Ataa (rahimahullaah) said: Humility is to accept the truth wherever it may be; honour is found in humility, so whoever seeks it though pride is like one who seeks water from fire.

Reminders:

http://salaficentre.com/2014/07/bigotry-blameworthy-love-of-the-dunyah-envy-and-pride-are-obstacles-to-accepting-the-haqq/

http://salaficentre.com/2013/03/shaikh-abdullaah-al-bukhaari-reasons-for-persistence-upon-falsehood/

And Allaah knows best

To be continued…In-Shaa-Allaah

Important words of Shaikh Fawzaan (may Allaah preserve him): If you are not going to utter good, then keep silent in order that you may be safe

The Prophet (sallal-laahu-alayhi-wasallam) said:

“Whoever believes in Allaah and the last day then let him utter good or keep silent.”

He (sallal-laahu-alayhi-wasallam) said, “then let him utter good” and Allaah (The Most High) stated:

[وَقُولُوا قَوْلًا سَدِيدًا -And speak (always) the truth. (33:70)]

Good speech, such as uttering Subhaanallaah, Laa-ilaaha-ilal-laah, Allaahu-Akbar, recitation of the Qur’aan, remembrance of Allaah, enjoining good and forbidding evil, seeking beneficial knowledge and bringing about reconciliation between the people.  Every speech that is pleasing to Allaah is good. Allaah (The Most High) said:

لَّا خَيْرَ فِي كَثِيرٍ مِّن نَّجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا

“There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allaahýs Cause), or Ma’roof (Islamic Monotheism and all the good and righteous deeds which Allaah has ordained), or conciliation between mankind, and he who does this, seeking the good Pleasure of Allaah, We shall give him a great reward.”[4:114]

Speech is not very burdensome; it is not like prayer, fasting and Jihaad. Therefore, you are able to utter good whilst sitting or lying down, or whilst riding or walking.  The body gets tired through performance of acts of obedience, but the tongue does not get tired of speaking, so pre-occupy it with what benefits you.

And He (sallal-laahu-alayhi-wasallam) said: “Or keep silent.”

If you are not going to utter good, then keep silent in order that you may be safe.  You will be safe if you keep silent. If you speak and it is (something) good, you will be profited. And if (the speech) is evil, you will be ruined.

And most of that which is (uttered) by people, especially in a state of heedlessness and weak imaan is either evil speech or excess speech in which there is no benefit, and that why the Prophet (sallal-laahu-alayhi-wasallam) said:

“Indeed, Allaah hates three things for you; “Qeel Wal Qaal, wasting wealth and asking too many questions.”

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[Source: ‘Al-Minhatul Rabbaaniyyah Fee Sharhi Al-Arba’een An-Nawawiyyah’ by Shaikh Saaleh Al-Fawzaan (hafidhahullaah) Abridged…page: 157-158]

Question to Shaikh Fawzaan: What is the ruling on the one who defends a person of innovation and says…..

Question to Shaikh Saaleh Al-Fawzaan (may Allaah preserve him)

What is the ruling on the one who defends a person of innovation and says: ‘(This person) has good deeds and has given service to Islaam in such’, since this has become widespread amongst some of the callers.  What is the ruling on this?

Answer:

We clarify errors in order that the people may keep away from them.  As for good deeds, then the knowledge of this is with Allaah and we do not have knowledge of it.  Whatever his good deeds are they will not be lost and we are not a scale by which good and evil deeds are weighed.  Good and evil deeds have their scale on the Day of Judgement with Allaah (The Most High).

Our intention is not to diminish the individual, rather our intention is to clarify the truth and unveil errors so that people may not fall into them.  As for the personal affairs of the person, we do not enter into that.  If he has good deeds, then his good deeds will not be lost with Allaah.  We neither talk about his good deeds nor do we say that he has no good deeds.  Allaah is more knowledgeable about his good deeds and our intention is to clarify errors in order that people do not incline towards them.

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[Source: Al-Ijaabaatul Muhimmah (Vol 1, page 145)]

Patience at the time of calamities

بسم الله الرحمن الرحيم

Shaykh Fawzaan was asked how to be firm with calamities and how to be pleased with the predestination and decree of Allah in light of the prophetic guidance, the Shaykh – may Allah preserve him – answered:

Obligatory upon the Muslim at the befalling of calamities is patience and seeking the reward from Allah and supplication, due to HIS statement – The Most High – {give glad tidings to the patient ones. Who, when afflicted with calamity, say: “Truly! To Allah we belong and truly, to Him we shall return.”} (1) And also obligatory is restricting the tongue from complaining, wailing and moaning from what has come to pass of predestination and decree. So it is upon the Muslim to be patient and that he says: “Truly! To Allah we belong and truly, to Him we shall return.O Allah take me out of my plight and bring to me after it something better.” (2) This is what has been reported for the one stricken with calamity to say at the occurrence of the calamity. (1) Al-Baqarah Verses 155-156 (2) Muslim 2/632 http://www.alfawzan.af.org.sa/node/15176

Obedience to the Muslim rulers–Shaikh Saaleh Al-Fawzaan (may Allaah preserve him)

Question to Shaikh Saaleh Al-Fawzaan (may Allaah preserve him):

‘How do we reconcile the Hadith: ”Whoever is killed while protecting his property, then he is a martyr” (1) and the Hadith: ”You should listen and obey the ruler even if he flogs your back and takes your wealth, then still hear and obey.”(2)
Answer:
”You should hear and obey the ruler even if he flogs your back and takes your wealth.”  This is with the Muslim Ruler. (i.e. this is the manner the Muslim is expected to behave with the Muslim Ruler). As for protecting one’s wealth (by way of resistance), this is (done) with other than the Muslim Ruler.  If an oppressor, or a thief, or a robber, or a highway robber wants to take your wealth, then you defend (i.e. defend yourself) even if you are killed.  If killed, you are a martyr.  As for the Muslim Ruler, you do not resist.  Even if your wealth is taken, you do not resist; rather exercise patience due to the greater evil (i.e. the greater evil that may come about from resisting).   So there is differentiation between the Muslim Ruler and someone among the people (i.e. oppression received from someone among the people)

 

Question:
What do you say to the one who says: ”Indeed the hadith (i.e. the above hadith) nurtures the Muslim upon weakness.”

 

Answer:
The Hadith nurtures the Muslim upon obedience and strength.  This is because obedience to the Muslim Ruler is Strength and not weakness. He leaves this (i.e. this resistance against the Muslim Ruler) for the sake of a universal good and (for the sake of) uniting the word of the Muslims.  The people of desires want to do away with the authentic proofs so that they can safeguard their views.  This is their intention.  They bring doubts in the aayaat and the ahaadith in order to safeguard their deviated views.

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[Source: Explanation of the hadith: ‘’We were in a state of ignorance p.46-47. Questions and Answers section]

1.  Reported by Bukhaari (Vol 3 No:2480)

2. Reported by Muslim (English Trans 3/1029/ no.4554) (Ibn Abee Aasim in As-sunnah 2/492 no:1026)

 

 

 

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