THE SUNNI SALAFI CONFLICT
Recently, there seems to be an
increase in the number of conflicts at various Masaajid in
The Ahlus Sunnah wal Jama’ah group understands the Deen of Islam as it has been passed down in an unbroken chain of transmission from teacher to student from the time of the Prophet (Sallallahu Alayhi Wasallam) until today. The way of Sunni Islam is to take the branch of Islam from living jurists who follow one of the four most acknowledged Sunni Schools of Fiqh i.e. the Hanafi, Maliki, Shafi‘i, and Hanbali schools; and the branch of Imaan from living scholars belonging to one of the two Sunni Schools of Aqeedah i.e. the Ash‘ari and Maturidi Schools.
The Ahlul Hadith group
is an Islamic movement that emerged in the 19th century in
There is a central executive
committee (Majlis-e-Amal) which seeks to guide the Ahle Hadith establishment in
1. Markazi Jamiat Ahl-e Hadith
2. Jamiat Ghuraba Ahl-e Hadith
3. Jamaat al-Dawa
4. Jamaat al-Mujahideen
5. Mutahidda Jamiat Ahl-e Hadith
6. Jamaat Ahl-e Hadith
7. Tehreek al-Mujahideen
8. Jamaat al-Dawa al-Quran
With the help of Allah and His guidance, let us examine the true nature of this conflict and examine where the truth lies.
The following Hadith was narrated by Irbaad ibn Sariyah (radiyallahu anhu):
One day the Apostle of Allah (peace be upon him) led us in prayer, then faced us and gave us a lengthy exhortation at which the eyes shed tears and the hearts were afraid.
A man said: Apostle of Allah! It seems as if it was a farewell exhortation, so what injunction do you give us?
He then said: I enjoin you to fear Allah, and to hear and obey even if it be an Abyssinian slave, for those of you who live after me will see great disagreement. You must then follow my Sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error.
(Abu Dawood: Book 40: Hadith No. 4590)
This Hadith, with slight variations, is also found in many other books of Ahaadith e.g.
There are many other such Ahaadith in which our beloved Prophet Muhammad (Sallallahu Alayhi Wasallam) called upon us to follow the rightly guided caliphs (Khulafa-ur-Rashideen), and many of these have been proved to be authentic by the Muhaddithoon. But the biggest problem is that the Ahle Hadith “salafis” do not accept these Ahaadith as authentic. This is the root of all the arguments between the Ahle Hadith and the Ahle Sunnah wal Jama’ah.
Since these “salafis” will not accept these Ahaadith as authentic, then let us now try to convince them from the Noble Qur’an itself which is an infallible proof that the Sahabas (especially the Four Rightly Guided Caliphs) should also be followed:
And the first to embrace Islam, of the Muhaajiroon (those who
migrated from Makkah to Al-Madinah) and the Ansaar (the citizens of
Al-Madinah who helped and gave aid to the Muhaajiroon), and also
those who followed them exactly.
Allah is well-pleased with them as they are well-pleased with Him. He
has prepared for them Gardens under which rivers flow (
Now this is such a clear ayah of the Noble Qur’an that needs no great Alim or Mufti to explain. And everyone knows that to act contrary to the commands of Allah is a great sin and to reject an ayah of the Noble Qur’an is kufr (disbelief). This indicates that the minds of these “salafis” are twisted and their hearts turned upside down, for where are they in relation to believing in the Qur'an? They disdain those whom Allah says He is pleased with. As for the followers of the Ahlus Sunnah wal Jama’ah, they are pleased with those whom Allah is pleased with, and give their loyalty to Allah's friends and show enmity to the enemies of Allah. They are true followers not innovators (bid’atees). They follow the Sunnah and they do not initiate acts on their own. They are indeed the party of Allah, the successful, and Allah's faithful servants.
Basically, there are THREE main principles of differences between the Ahle Hadith “salafis” and the Ahlus Sunnah wal Jama’ah:
1. In the month of Ramadaan, the Ahle Hadith “salafis” read 8 raka’aat of Taraweeh Salaah with Jama’ah in the Masjid; whereas the Ahlus Sunnah wal Jama’ah read 20 raka’aat of Taraweeh Salaah with Jama’ah in the Masjid.
2. The Ahle Hadith “salafis” consider three divorces given in one sitting to be one divorce; whereas the Ahlus Sunnah wal Jama’ah consider three divorces given in one sitting to be three separate divorces and thus making it irrevocable.
3. The Ahle Hadith “salafis” do not accept Taqleed (following of one of the four Schools of Thought i.e. Hanafi, Shafi’e, Maliki or Hanbali); whereas the Ahlus Sunnah wal Jama’ah considers Taqleed as a necessity.
1. TARAWEEH SALAAH:
Let us familiarize ourselves with a few noteworthy facts from authentic Ahaadith relating to salaah read by Rasoolullah (Sallallahu Alayhi Wasallam) during Ramadaan. Since the “salafis” claim to be Ahle Hadith, let us base our research entirely on a few authentic Ahaadith and prove to them and their followers how far-fetched they are from practising the Sunnah of the Holy Prophet Muhammad (Sallallahu Alayhi Wasallam).
HADITH NO 1:
Narrated Urwah (Radiyallahu Anhu) that he was informed by Hazrath A’ishah (Radiyallahu Anha): 'The Messenger of Allah (Sallallahu Alayhi Wasallam) went out (of his house) in the middle of the night and prayed in the Masjid and some men prayed behind him (in congregation). In the morning the people spoke about it and then a large number of them gathered and prayed behind him (on the second night). On the next morning the people again talked about it and on the third night the Masjid was full with a large number of people. On the fourth night the Masjid was overwhelmed with people and could not accommodate them, but the Messenger of Allah (Sallallahu Alayhi Wasallam) came out (only) for the morning prayer (Salaatul Fajr). When the Morning Prayer was finished, he recited the Tashahhud and (addressing the people) said:
"Your presence was not hidden from me but I was afraid lest the night prayer (qiyaam) should be enjoined (made Fard) upon you and you might not be able to carry it on." So, the Messenger of Allah (Sallallahu Alayhi Wasallam) died and the situation remained like that i.e. the people prayed the night prayer individually.'
HADITH NO 2:
Narrated Abu Salamah bin Abdur Rahman (Radiyallahu Anhu) that he asked Hazrath A’ishah (Radiyallahu Anha):
'How was the prayer of the Messenger of Allah (Sallallahu Alayhi Wasallam) in Ramadaan?' She replied: 'He did not pray more than eleven raka'aat in Ramadaan or in any other month. He used to pray 4 raka'aat - let alone their beauty and length; and then he would pray 4 raka'aat - let alone their beauty and length; and then he would pray 3 raka'aat (Witr).' She added: 'I asked: 0 Messenger of Allah (Sallallahu Alayhi Wasallam)! Do you sleep before praying the Witr?' He replied: '0 A’ishah! My eyes sleep but my heart does not sleep.'
The above-mentioned Ahadeeth is quoted from Sahih Al-Bukhari translation of Dr. Muhsin Khan VOL III page 128 (1986 edition) from the Book of Taraweeh Prayers under the chapter: The superiority of praying at night in Ramadaan. These Ahadeeth are also contained in Sahih Muslim, Mu’atta, Tirmidhi, Abu Dawood and Nisai.
The following Ahadeeth are contained in the Mu’atta of Imam Malik (Rahmatullahi Alayhi) in chapter 66 Hadith Numbers 245 and 246 under the section: Salaah in Ramadaan:
HADITH NO 3:
Saa'ib bin Yazeed (Radiyallahu Anhu) reported that Hazrath 'Umar bin al-Khattab (Radiyallahu Anhu) ordered Ubayy bin K'ab (Radiyallahu Anhu) and Tameem al-Daarie (Radiyallahu Anhu) to say eleven raka'aat. Saa'ib bin Yazeed (Radiyallahu Anhu) said that the Imam used to recite one hundred verses in one rak'ah so that (while standing) we leaned against timber and did not finish until it was nearly morning.
HADITH NO 4:
Yazeed bin Rumaan (Radiyallahu Anhu) reported that the people used to say twenty three raka'aat in the time of 'Umar (ie. twenty rak'aat Taraweeh Salaah and three rak'aat of Witr).
HADITH NO 2 and a few other similar Ahadeeth are quoted by the Ahle Hadith “salafis” to support their viewpoint of performing the 8-raka'aat Taraweeh Salaah. Let us understand this Hadith with an open mind and a sincere heart of a Mu'min. Let us not stubbornly follow a few who have clearly misunderstood this Hadith of our Beloved Prophet Muhammad (Sallallahu Alayhi Wasallam). Here below are some points to consider:
POINT NO 1:
Hazrath A’ishah (Radiyallahu Anha) is reported as saying that Rasoolullah (Sallallahu Alayhi Wasallam) used to read eleven (11) raka'aat of salaah in Ramadaan and in months other than Ramadaan. Also note two other points in connection with this Hadith:
- the word TARAWEEH is not even mentioned in this Hadith
- there is no mention in this Hadith of the salaah being performed with congregation (jamaa'ah)
If this salaah was performed in the months other than Ramadaan as well, then how can this salaah be the Taraweeh Salaah? Taraweeh Salaah is performed in the month of Ramadaan only. It is therefore conclusively evident that the salaah referred to in this Hadith is none other than the Tahajjud Salaah and NOT the Taraweeh Salaah. The reason being that the Tahajjud Salaah is performed every night throughout the year and not only in the month of Ramadaan as the Hadith itself confirms.
POINT NO 2:
According to this Hadith, Rasoolullah (Sallallahu Alayhi Wasallam) read this salaah every night consecutively throughout his life of Prophethood. Why do these “salafis” perform this salaah only in the month of Ramadaan? This practice is contrary to what this Hadith confirms.
POINT NO 3:
According to this Hadith, the eleven (11) raka'aat salaah which Rasoolullah (Sallallahu Alayhi Wasallam) used to read was read by him during the latter half of the night. Why do these “salafis” perform this salaah in Ramadaan during the early hours of the night and go to bed so early. This practice again is contrary to what the Hadith confirms.
POINT NO 4:
According to this Hadith, the eleven (11) raka'aat of salaah read by Rasoolullah (Sallallahu Alayhi Wasallam) was read at his home without congregation and not in the Masjid. Why do these “salafis” perform this salaah as Taraweeh in the Masjid and with congregation? These practices are again contrary to what the Hadith confirms.
POINT NO 5:
Nowhere in this Hadith, or in all the books of Ahadeeth, is there any mention of the word TARAWEEH. This terminology is obtained from Fiqh (Islamic Jurisprudence). Why do these “salafis” read this salaah as TARAWEEH SALAAH? Are they truly Ahle Hadith?
POINT NO 6:
According to Hadith No 1 above, Rasoolullah (Sallallahu Alayhi Wasallam) used to read this salaah for a prolonged length of time. From other Ahadeeth it is also known that his feet used to swell on account of his prolonged standing in salaah. Why do these “salafis” complete the Taraweeh Salaah in such a short time? Is this not contrary to the idea conveyed by Hadith No 1 above?
POINT NO 7:
The reading of 8 raka'aat Taraweeh Salaah with congregation in the Masjid for every night consecutively in the month of Ramadaan cannot be found in any of the books of Ahadeeth? This was neither the practice of Rasoolullah (Sallallahu Alayhi Wasallam) nor did he command it. Why do these “salafis” perform the 8 raka'aat Taraweeh Salaah every year during the whole month of Ramadaan? If they claim to be Ahle Hadith, then they should live their lives according to the Ahaadith. Inspite of being so contrary to the Sunnah of Rasoolullah (Sallallahu Alayhi Wasallam), they still have the audacity to deceive innocent Muslims by publishing JUMBO size posters and challenge the Ahle Sunnah Wal Jamaa'ah scholars on 8 raka'aat Taraweeh Salaah. Is this not a great mischief?
POINT NO 8:
In the two years of the Khilaafah of Hazrath Abu Bakr (Radiyallahu Anhu), there is no mention in any of the books of Ahadeeth or Islamic History that Hazrath Abu Bakr (Radiyallahu Anhu) performed 8 raka'aat Taraweeh Salaah with congregation. If Hadith No 2 above really referred to the Taraweeh Salaah and if this was the Sunnah of Rasoolullah (Sallallahu Alayhi Wasallam), Hazrath Abu Bakr (Radiyallahu Anhu) would have definitely continued to uphold and command this sunnah. This fact also proves that the 8 raka'aat of salaah mentioned in Hadith No 2 refers to the Tahajjud Salaah. The Ahle Hadith “salafis” have completely misunderstood this Hadith.
POINT NO 9:
During the two years of the Khilaafah of Hazrath Abu Bakr (Radiyallahu Anhu), there is no mention in the books of Ahadeeth of Hazrath A’ishah (Radiyallahu Anha) commanding her father Hazrath Abu Bakr (Radiyallahu Anhu) to establish the 8 raka'aat Taraweeh Salaah in Ramadaan. This itself is a great proof that the Hadith No 2 above does not refer to the Taraweeh Salaah but refers to the Tahajjud Salaah. Hazrath A’ishah (Radiyallahu Anha) must have witnessed at least 50 Ramadaan after Rasoolullah's (Sallallahu Alayhi Wasallam) death. You don't have to be a genius to deduce this fact. If Hazrath A’ishah (Radiyallahu Anha), a highly educated and illustrious scholar and wife of the Prophet (Sallallahu Alayhi Wasallam), did not command the Ashaab-ur-Rasool to perform the 8 raka'aat Taraweeh Salaah in Ramadaan with congregation, then why do these “salafis” command Muslims to perform the 8 raka'aat Taraweeh Salaah in Ramadaan? Do they regard themselves superior in knowledge to Hazrath A’ishah (Radiyallahu Anha) in matters of religion? Astaghfirullah! Are they really Ahle-Hadith? Let them seriously reconsider their claim.
HADITH NO 3 and HADITH NO 4, which appears consecutively one after another in the same book of Hadith i.e. Mu’atta, seems to contradict one another. This again proves that the eleven raka'aat of salaah refers to the Tahajjud Salaah and not the Taraweeh Salaah. Imam Malik (Rahmatullahi Alayhi), being a great Jurist (Faqeeh), could not have compiled contradictory reports in his Mu’atta.
From the above points of consideration, it can be easily concluded that the Ahle-Hadith “salafis” have committed a grave mistake in understanding the Ahaadith on the salaah read by Rasoolullah (Sallallahu Alayhi Wasallam) during Ramadaan. Because their leaders have erred in their interpretation of the Ahaadith, these “salafis” are too stubborn to give up and admit the mistakes of their leaders. Keep your stubbornness aside and be sincere to Rasoolullah (Sallallahu Alayhi Wasallam). By being proud and stubborn and not accepting the Truth (Haqq), Allah puts a veil over our eyes and seals our hearts. This is the Law of Allah as mentioned in the beginning of Surah Al-Baqarah in the Holy Qur’an. Once this happens, volumes and volumes of books can be written to show us the Truth but we will not be able to see it.
2. THREE DIVORCES IN ONE SITTING:
In present times, it has become customary for people to divorce their wives in a procedure which is contrary to the procedure laid down by the Shari’ah. In this innovative (bid’ah) procedure, the husband utters the formula:
I divorce you; I divorce you; I divorce you
in one sitting, or conveys this formula to the wife in writing. When such ignorant Muslims pronounce divorce thrice at one and the same sitting, they commit a heinous sin by going against the precepts of the Shari’ah. It is for this reason that this type of divorce is known as Talaaq-e-Bida’ee. Rasoolullah (Sallallahu Alayhi Wasallam) has very severely denounced this practice and Hazrath Umar (RA) used to whip husbands who pronounced such a divorce, thrice in one sitting.
The procedure enjoined upon us by the Shari’ah is the pronouncement of one TALAAQ in every Tuhr (state of purity of the wife after menses), continuing it for three Tuhrs for making the final decision of the divorce. This procedure provides opportunity for reconciliation thereby preventing a prematurely decided permanent breach of married life. It must be noted that it is declared unlawful (haraam) by the Shari’ah to divorce the wife in the state of her menses. The first two TALAAQS are revocable i.e. the husband can take back his wife provided they remarry via a new marriage contract. But when the third and final TALAAQ is pronounced, it becomes irrevocable. This means that the husband cannot take back his wife in marriage unless she is married to another man and is divorced after her marriage. This is termed HALAALAH and the Glorious Quran is explicit on this point (Chapter 2: Verse 232).
However, the question often asked is:
Should the pronouncement of three divorces in one sitting be treated as one single divorce and therefore revocable; or
Should it be treated as three separate divorces and therefore irrevocable?
A careful unbiased study of the Ahaadith of Rasoolullah (Sallallahu Alayhi Wasallam) conclusively prove that three divorces pronounced in one sitting must be declared as three separate divorces and therefore irrevocable. It is for this reason that it is a generally accepted fact that three divorces pronounced in one sitting will not be treated as one divorce, but will correctly be treated as three separate divorces. The AhIe-Hadith and some westernized liberal-minded Muslims quote the following Ahaadith from Sahih Muslim to substantiate their view of the contrary: (Please note carefully the wordings of the Ahaadith).
HADITH NO 1:
Abdullah ibn Abbas (RA) reported that the pronouncement of three divorces during the lifetime of Allah's Messenger (Sallallahu Alayhi Wasallam) and that of Abu Bakr (RA) and two years of the Caliphate of Umar (RA) was considered as one. But Umar bin Khattab (RA) said: Verily the people have begun to hasten in the matter in which they are required to observe respite. So if we had imposed this upon them, and he imposed it upon them. (MUSLIM : Kitaab-aI-Talaaq : 3491).
HADITH NO 2:
Abu Sahbaa said to Hazrath Ibn Abbas: Enlighten us with your information whether the three divorces (pronounced at one and the same time) were considered as one during the lifetime of Allah's Messenger (Sallallahu Alayhi Wasallam), and that of Abu Bakr (RA), and during three years of the Caliphate of Umar (RA)? Ibn Abbas (RA) said: “Yes”. (MUSLIM : Kitab-al-Talaaq : 3492).
In both the Ahaadith quoted above, it must be noted that there is no explicit injunction of Rasoolullah (Sallallahu Alayhi Wasallam) himself declaring that three divorces pronounced in one sitting must be considered as one. These, and a few other Ahaadith found in Muslim and Abu Dawood collections only indicate that the three divorces pronounced in one sitting were considered or assumed to be one single divorce. CONSIDERING or ASSUMING something to be right does not make it a rule of Shari’ah. These are mere opinions of the Sahabas. To attribute opinions of the Sahabas as words of Rasoolullah (Sallallahu Alayhi Wasallam) is to attribute a lie against our beloved Prophet.
When the Caliph Umar (RA) imposed upon the ummah the pronouncement of three divorces in one sitting to be regarded as three separate divorces, this was nothing new. He merely reinforced a rule of the Shari’ah which was the correct one and which is supported by many authentic Ahaadith found throughout the books of Sihah Sittah. Had this decision of Caliph Umar (RA) been a radical departure from the path shown by Rasoolullah (Sallallahu Alayhi Wasallam), there would have been widespread resentment against Caliph Umar (RA). To the contrary, we find that an overwhelming majority of the Companions supported his decision. Furthermore, there is agreement on the question of irrevocability of divorce pronounced thrice in one sitting amongst the Four Great Imams (i.e. Abu Haneefa, Malik, Shafi'ee, Hanbal), the Tabi'een and the Ulama of Ahle Sunnah wal Jama'ah. It is not conceivable that such pious and learned men could have gone contrary to the Shari’ah thereby incurring great sin.
Can our present day AhIe Hadith “salafis” and westernized liberal Muslims claim any superiority to those great Imams and Ulama of ljtihaad?
It must therefore be emphasized that the rule of the Shari’ah is that three divorces pronounced in one sitting will be taken as three separate divorces and this will result in a permanent breach of the marriage contract. Many reasons can be put forth from authentic Ahaadith to substantiate this rule of Shari’ah. Some of the reasons are:
1 There is not a single Hadith wherein one will find the injunction of Rasoolullah (Sallallahu Alayhi Wasallam) himself commanding his Sahabas to take three divorces in one sitting as one single divorce.
2. Not a single Hadith exists in which one will find a Sahaba divorcing his wife three or more times in one sitting and Rasoolullah (Sallallahu Alayhi Wasallam) explicitly making this divorce to be one and therefore revocable.
3. Not a single Hadith exists in which one will find Rasoolullah (Sallallahu Alayhi Wasallam) asking his Sahabas to take three or more divorces pronounced in one sitting as ONE single divorce.
4. Three divorces given in one sitting is correctly accepted as three separate divorces. This is supported by many Ahaadith and their narrators confirm and verify each other as well. Amongst these narrators is Abdullah ibn Abbas (RA) as well, who is also the narrator of Hadith No 1 quoted above. Unfortunately, the Ahle Hadith “salafis” and westernized liberal Muslims have not come across these Ahaadith. They cast a blind eye to these Ahaadith because they are so insincere in revealing the complete Truth. But they forget that the Truth always prevails.
5. If Hadith No 1 quoted above and other few similar Ahaadith were correct, then why don't we find in the history of the Sahabas that any one of them had practised upon such a Hadith. This fact, in itself, proves that such Ahaadith are not to be considered a rule of Shari’ah.
6. The following report of Abdullah ibn Abbas (RA) is contained in the Mu’atta of Imam Malik (RA):
"It reached Maalik that a person told Abdullah ibn Abbas (RA): 'I gave my wife 100 divorces in one sitting. What is your opinion about me?' Abdullah ibn Abbas (RA) said: 'Three divorces made her absolutely irrevocable, and by the remaining 97 divorces you have made fun of the verses of Allah.'." (MU’ATTA : Kitab-al-Talaaq: 1119)
This report of Abdullah ibn Abbas (RA) is itself a proof that Hadith No 1 and 2 above are not to be considered a rule of Shari’ah.
7. Abdullah ibn Abbas (RA) is also reported in Abu Dawood collection of Ahaadith as saying that three divorces in one sitting was considered as one only when it was given before the marital union (jimaa'). This is, also a proof that these were only views and opinions of the Sahabas and not an injunction of Rasoolullah (Sallallahu Alayhi Wasallam).
8. There are three reports of Abdullah ibn Abbas (RA), each of them different from the other.
a. In the Muslim collection, he is reported to have said that three divorces given in one sitting was considered as one until the 3rd year of the Caliphate of Umar (RA).
b. In the Abu Dawood collection, he is reported
as saying that three divorces given in one sitting GIVEN BEFORE MARITAL
Note: Both these reports are not verified or supported by any other narrator throughout the books of the Sihah Sittah. Furthermore, there is no record in the history of the Sahabas to show that they have practised upon such Ahaadith.
c. In the Mu’atta, his report of 100 divorces in one sitting contradicts both Hadith a. and b. above, and the rule of taking three divorces given in one sitting as three separate divorces is verified and supported by many other authentic reports of different narrators.
Therefore, the correct rule of the Shari’ah is that three or more divorces pronounced in one sitting will be rightly taken to be three or more separate divorces thereby making the marriage contract IRREVOCABLE.
Giving three or more divorces in one sitting is contrary to the procedure of divorce laid down by Allah in the Glorious Qur’an. If one does so, he is a great sinner as evident from the many authentic Ahaadith. But having hastened in the divorce by pronouncing three or more divorces in one sitting will complete the divorce fully and make it irrevocable.
Let us not be misled by our Ahle-Hadith and westernized liberal Muslim "scholars" of today. When so many proofs are found throughout the books of the Sihah Sittah, we should not seek any further opinions from today's "scholars". The laws of the Shari’ah are based on proofs from the Qur’an and Hadith. They are not based on mere views and opinions of scholars. If we are true Mu'minoon (believers) in Allah and His Messenger, let us be content with the decision already made by Allah and His Messenger.
One point to note here before we proceed is that these same Ahle Hadith “salafis” follow their own leading ulama in their fatawa. If this is not Taqleed then what is it? The same applies to the Anti-Hadith modernists and their following of Mr. Ghulam Ahmad Parwez and his peer sahib Chakralwi. Are they also not making Taqleed?
The main purpose of the Religion of Islam is to obey Allah alone in all spheres of our lives. It is incumbent and obligatory upon all Muslims to follow our beloved Prophet Muhammad (peace and blessings of Allah be upon him) because he interpreted and practised the commands of Allah completely and in great detail. By obeying the Messenger of Allah we are in fact obeying the commands of Allah. It is for this very reason that Allah says in the Glorious Qur’an:
WHOEVER OBEYED THE MESSENGER, HE HAS INDEED OBEYED ALLAH.
(Surah An-Nisaa: 80)
Therefore, if a person claims to be obeying the commands of any other person besides Allah, then he is in complete error and is not fit for the title of 'Muslim'. The question may then be asked: Why then should we make Taqleed? We follow the teachings of the Islamic Jurists (Fuqaha) solely with the belief and intention that because they were very obedient to the laws of the Shari’ah, their teachings will also conform to the Shari’ah. We follow their teachings with complete trust in them for their immense knowledge, understanding and insight into the Qur’an and Ahaadith. Thus, following the teachings of any one of the four Islamic Jurists (Fuqaha) will essentially be following the Shari’ah. The only “abnormality” being that we have made the great Jurists our guides. But this is the price we have to pay because of our lack of those qualities, both intellectual and spiritual to understand the real essence of the Shari’ah.
Those self-proclaimed 'scholars' who interpret the Qur’anic verses incorrectly according to their own limited knowledge and imagination and underestimate the Ahaadith will never be able to follow the Shari’ah in reality. They instead, being deficient in the necessary qualities and morals, will be guilty of the heinous crime of following their own lowly desires. Their claim to follow the Qur’an in this state will be useless. Instead of being guided aright, they will be led astray. As Allah says:
BY IT (i.e. THE QURAN) HE CAUSES MANY TO GO ASTRAY AND BY IT MANY HE LEADS ONTO THE RIGHT PATH. BUT HE CAUSES NOT TO LEAD ASTRAY EXCEPT THE EVIL ONES. (Surah Al-Baqarah: 26)
But in another verse, Allah the Most High says:
AND FOLLOW THE PATH OF THOSE WHO TURN TOWARDS ME. (Surah Luqman: 75).
One point to note here is that the concept of Taqleed is explicitly mentioned in this ayah. Did the great Islamic Jurists (Fuqaha) not turn towards Allah? How then can following the teachings of such learned scholars be SHIR-K? Let these Ahle Hadith “salafis” who say so read the Holy Qur’an with a clean and open mind free from all types of jealousy and hatred for the illustrious Jurists and Ulama of Islam.
Allah the Most High again says:
0 YOU WHO BELIEVE! OBEY ALLAH AND OBEY THE MESSENGER AND OBEY THOSE FROM AMONGST YOU (BELIEVERS) WHO ARE ENTRUSTED WITH AUTHORITY.
(Surah Al-Nisaa: 59)
In this verse, Allah has commanded us to obey Him, His messenger and even the Muslim rulers or Caliphs provided they rule by the bounds of the Shari’ah. In this un-Islamic age of ours with many western-orientated scholars, can we include them in the category of those entrusted with authority? Is it not better and safer to include the Islamic Jurists (Fuqaha) and follow their teachings than to follow today's westernized 'Scholars' who are influenced by the whispers of Satan?
In another verse Allah the Most High says:
AND FOLLOW THE CREED OF IBRAHEEM WHO TURNED AWAY FROM ALL THAT IS FALSE. (Surah Ali-Imraan: 95).
Allah the Most High also says:
AND WE MADE THEM LEADERS WHO USED TO GUIDE OTHERS BY OUR COMMAND, AND WE INSPIRED THEM TO DO GOOD WORKS. (Surah AI-Anbiya: 73).
For the prophets to be leaders, others had to follow them as is evident from the verses just quoted above. Here again the spirit and principle of Taqleed is evident. Therefore, whatever Allah the Most High allows us to do can never be regarded as SHIR-K. Let this be clearly known to these so-called ‘Ahle Hadith’ scholars.
Thus, we have seen from some of the many verses of the Holy Qur’an that TAQLEED i.e. following the teachings of one of the great Islamic Jurists viz. Imam Abu Haneefa, Imam Shafe'i, Imam Malik or Imam Hanbal, is completely in accordance with the spirit of the Holy Qur’an. Let us not be misled by such mischief-makers who like to cling to their lustful desires and create FITNAH and confusion in the Muslim Ummah.
May Allah guide us all on the Straight Path! Ameen!
Requesting your humble duas!
ABDUL HAQ ABDUL KADIR