Buddy all, is meeting now I will continue the story of the book of lies
and slander answer written by an LA-madhhabî Egypt, Rashid Rida, who
masquerades as a religious man, the ulama (Islamic scholars) in his book
entitled Muhâwarât, where he defend unification (talfîq) from four schools and
so on, as we have see a few days ago that we've noticed starting from points
1-6. This is the sequel ;
7– “In many countries, it is seen that the Hanafîs do not perform salât
together with the Shâfi’îs. Saying ‘âmin’ loud behind the imâm and moving the
finger up when reciting the Tahiyya have been causing enmity.”
The books of all the madhhabs clearly write that a Muslim who belongs to
a madhhab can perform salât behind one belonging to another madhhab. The idea
that the small differences concerning the ’Ibâdât of the four madhhabs will cause
enmity originates from the day-dreams and slanders of the enemies of the
madhhabs, that is, the mulhids and zindîqs.
In every part of the world Muslims of the four madhhabs have been
performing salât behind one another, for, they all know and love one another as
brothers. The great Walî, profound ’âlim Hadrat Mawlânâ Diyâ’ addîn Khâlid
al-Baghdadî (d. 1242/1826) was a Shâfi’î. His murshid (guide, ’âlim, ustadh) Hadrat
’Abdullah ad-Dahlawî, who gave him faid (the outpouring that flows from the
murshid’s heart to the disciple’s heart which thus attains motion, purity and
exaltation) and the khilâfa [(certificate of) authority to instruct others],
was a Hanafî.
Hadrat ’Abd al-Qâdir Al-Jîlânî (d. 561/1165) was a Shâfi’î. Seeing that
the Hanbalî madhhab was about to be forgotten, he became a Hanbalî in order to
protect and strengthen it. Jalâl addîn Muhammad Mahallî (d. 864/1459), writer
of the tafsîr book
Al-Jalâlain, was a Shâfi’î; Ahmad ibn Sâwî (d. 1241/1825), who was
a Mâlikî, wrote a commentary (sharh) on this tafsîr book and facilitated its
spreading far and wide. While interpreting the sixth âyat of Sûrat Fâtir in
this commentary, he wrote: “The lâmadhhabîs who live in the Hijaz, in Arabia,
claim that they alone are Muslims. They say that the Muslims of Ahl as-Sunna
are polytheists, though Ahl as-Sunna are the true Muslims. They are liars. We
wish that Allâhu ta’âlâ will annihilate these heretical people.”
Hadrat Ahmad ibn Sâwî’s annotation (hâshiya) on the tafsîr book Al-Baidâwî
won a great fame, too. The famous ’âlim al-Baidâwî (d. 685/1286) was a
Shâfi’î. His tafsîr is one of the most valuable tafsîr books. Most ’ulamâ’ of the
four madhhabs praised it and wrote commentaries on it. For example, the
commentary by Shaikhzâda Muhammad Efendî, a Hanafî ’âlim, is famous and very
valuable. As all Muslims know, the number of the books written by the ’ulamâ’
of the four madhhabs, in which they express their praise and love for one another, exceed thousands.
8– “Of the Islamic umma, many became profound scholars. Such murshids as
Hujjat al-Islâm Imâm al-Ghazâlî and Shaikh al-Islâm Ibn Taimiyya were of these.”
He represents such a lâ-madhhabî person as Ibn Taimiyya, who said that
Allâhu ta’âlâ was an object, who disbelieved the fact that non-Muslims would be
tormented eternally in Hell, who claimed that it was not necessary to perform
an omitted fard salât, and who tried to demolish Islam from within through many
other similar corrupt ideas, as an Islamic scholar and murshid, and introduces
him as a mujtahid like the great Islamic scholar al-Ghazâlî. Writing these two
names together is a misleading invention like putting a piece of black stone by
the side of a diamond. The Mâlikî scholar Ahmad ibn Sâwî wrote: “The scholars
of Ahl as-Sunna reported that Ibn Taimiyya deviated from the right path himself
and also caused many Muslims to
deviate. It is a lie that he had had companionship with the Mâlikî
scholar Imâm Ashhab.”
9– Rashîd Ridâ says: “I wrote that the taqlîd was wrong in the
periodical Al-Manâr, which I published in 1315 [1898]. I had taken some
of those writings from Imâm ’Allâma Ibn al-Qayyim al-Jawziyya. Gathering them,
I published the book Muhâwarât.”
By writing that the taqlîd (following, being a member of, one of the
four madhhabs) is wrong, the religion reformer blemishes billions of the Ahl
as-Sunna Muslims who have appeared for fourteen hundred years. He means that
they will go to Hell. It must be because the lâ-madhhabî, mulhids and zindîqs,
that is, religion reformers, themselves know about their own defects that they
cannot attack the Ahl as-Sunna openly.
By using false, deceptive, evasive words, they always play behind the
curtain. How could it ever be said to be wrong to follow an imâm almadhhab? Allâhu
ta’âlâ declares in the sûras an-Nahl and al-Anbiyâ’, “Learn by asking those
who know!” and “Adapt yourselves to Ulû ’l-amr (’ulamâ’)!”
It is for this reason that it has been wâjib to follow an imâm al-madhhab.
By saying that it is wrong to follow him, this lâ-madhhabî heretic means to
say, “Follow me, not him!” He tries to make Muslims give up imitating the right
way so that they imitate his own wrong way. The lâmadhhabî
are the imitators of error.
There are two kinds of taqlîd. The first one is the
non-Muslims’ following their parents and priests and remaining in the state of
disbelief. Taqlîd of this kind is certainly wrong (bâtil). The Qur’ân al-kerîm
and the Hadîth ash-sherîf prohibit this kind of taqlîd. And it is not enough
for a Muslim to say that he is Muslim just by imitating his parents. A person
who knows, approves and believes the meanings of the six fundamentals of îmân
is a Muslim.
It is obvious that imitating somebody in respect of
îmân is wrong. Likewise, it is a wrong imitation to believe the lâ-madhhabî and
to dissent from the Ahl as-Sunna. Further, it is incorrect to liken this to the
taqlîd in respect of a’mâl (acts or practices). The Qur’ân al-kerîm and the
Hadîth ash-sherîf command this second kind of taqlîd. The hadîth, “My umma
do not agree on deviation!” shows that all
of what the scholars of the right path have written is correct.
Those who are against this
are unjust and wrong. By the consensus of millions of the Ahl as-Sunna and
thousands of Awliyâ’, who have appeared for thirteen hundred years, it is wâjib
for a Muslim who is not a mujtahid to follow a mujtahid whom he believes,
trusts and likes so that he can do his actions and ’ibâdât correctly. He who
disbelieves this consensus will be disbelieving this Hadîth sherîf.
This consensus also shows that a mujtahid should act in accordance with his own
ijtihâd, and he is not permitted to follow another mujtahid. Each Sahâbî (Muslim
who saw the Prophet at least once) was a mujtahid. For this reason, they
disagreed with one another on some actions. Likewise, Imâm Yûsuf’s not renewing
his ablution on a Friday and al-Imâm ash-Shâfi’î’s not raising his hands after bowing
during salât as he visited al-Imâm al-a’zam Abû Hanîfa’s grave were in no way
the taqlîd of others; they followed their own ijtihâds on these occasions.
Continued ...
Hakikat Kitabevi, Waqf
Ikhlas Publications No: 10, Answer to an Enemy of Islam, Muhâwarât, Fourteenth
Edition, Fatih-Istanbul (Turkey), p. 16-18, (2000), or http://hakikatkitabevi.com
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