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Obligation of adhering to a Single Madhhab

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#1 [Permalink] Posted on 6th April 2014 21:14
The Obligation of Adhering to a Single Madhhab in all its Rulings
 
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#2 [Permalink] Posted on 6th April 2014 22:10

Jazakallahu khairan,

Do you know who authored this book?
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#3 [Permalink] Posted on 6th April 2014 22:13

Sulaiman84 wrote:
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Possibly Mufti Zameelur-Rahman but his name is not on it...but its on his site.

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#4 [Permalink] Posted on 6th April 2014 22:21
Muadh_Khan wrote:
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Yes, it does look like his writing style...
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#5 [Permalink] Posted on 6th April 2014 22:24
May Allah bless the brother. He's been quite an asset to the Deobandies and the Hanafi's in general. May Allah accept his work. Ameen.
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#6 [Permalink] Posted on 7th April 2014 02:58
I have been thinking to take a big project to translate these English books and manuscripts into Bengali because in Bangladesh Ahle Hadith fitnah is accruing. Recently I'm watching some movements of Deobandi 'Ulama to counter this fitnah. (Phew! At least they are showing some signs of changing the attitude "we are on Haqq hence we should remain silent"/"Baatil will extinguish automatically if we continue our work". But Tablighees are always steadfast on these principles and perhaps won't steer away.)

But upon reading some Bengali materials I'm quite disappointed because what 'Ulama are doing isn't sufficient and they'll experience the real trouble when Salafi refutations will be presented. Here Deobandi 'Ulama are totally unaware of the internet world and its affairs. To say precisely they have no idea about resources of Salafi materials and refutations of our great 'Ulama.

Now suggest me where should I start from?
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#7 [Permalink] Posted on 7th April 2014 06:50
Black Turban wrote:
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(salam)

Become an Alim first, brothers online have a lot of knowledge but that knowledge is scattered and there is no structure to it. An alim said this to me.

Another thing is Masha'Ala many graduate in Deen on a yearly basis worldwide but still their is a severe shortage of Ulema worldwide also many lack on the da'wah side. May Allah use them and us for the service of his Deen.

Op that' was an interesting read جزاك الله خيرا
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#8 [Permalink] Posted on 7th April 2014 07:36
Black Turban wrote:
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If you are not an Alim you would have to have an alim/alims to support you on this project.

Start from beginning, by transcribing one section at a time, and with each section completed, have it proof read by an Alim. Find someone who is fluent in begoli and English, and it's very important that you chose someone who isfamiliar with writing or someone who has written a book or familiar with writing articles themselves. They may not have the time or resources to transcribe, but you have the zeal and enthusiasm to do it, which is what is required first and foremost.

You would also have to consider publishing costs etc.
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#9 [Permalink] Posted on 7th April 2014 23:54
Alhamdulillah, a brilliant article.

The fact that the likes of Qadi Iyadh and Imam al-Ghazali from the 5th century quoted consensus on this opinion, corroborated by many other reliable fuqaha of that time, demonstrates that the Deobandi Ulama always had a strong precedent for their position.

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#10 [Permalink] Posted on 10th April 2014 18:13
This particular quote from Imamul Haramayn al-Juwayni (417 - 478H), which corroborates Imam Nawawi's attribution of such a position to the early Mujtahids, is absolutely brilliant. If the early Mujtahids of an era when Taqwa, Wara', and piety was the norm, feared that the laity would follow their desires if given the freedom to choose between the rulings of different madh-habs, imagine how much more applicable such a ruling is today. The Akaabir of Deoband were 100% correct in their fatwa of obligation.

"If it is said: Is it permissible for a layperson to subscribe in some juristic rulings to the madhhab of al-Shāfi'ī and in some of them to the madhhab of Abū Hanīfah, and likewise the madhhab of all the Imāms in this fashion? If you say: That is permissible, and it is not necessary for anyone to adhere to the founder of a specific madhhab, then there is no need in that case to author this book, because he has no need to recognise the "more correct" and follow what is right and true [according to him], but he does whatever he wishes according to the madhhab of whomsoever he desires.

"The answer is: We say: It is not permissible for the layperson [to do] what you mentioned. Rather, it is definitely necessary for him to specify a madhhab from these madhhabs, either the madhhab of Al-Shafi'ī - may Allāh be pleased with him - in all cases and subsidiaries, or the madhhab of Mālik or the madhhab of Abū Hanīfah or other than them - the pleasure of Allāh be upon them. He may not subscribe to the madhhab of al-Shāfi'ī in some of what he desires and the madhhab of Abū Hanīfah in the remainder of what he approves, because if we allowed it, that will lead to immense confusion and lack of regulation. Its outcome will be the negation of [religious] obligations and there would be no benefit to the [religious] obligation established on him, since if the madhhab of al-Shāfi'ī necessitates the impermissibility of something and the madhhab of Abū Hanīfah necessitates the permissibility of that very thing or vice versa, if he wishes he may incline towards permissibility and if he wishes he may incline towards impermissibility, so neither permissibility nor impermissibility would be realised. In this is the negation of obligation and nullification of its benefit and uprooting of its foundation. And that is rejected (bātil).

"If it is said: Was it not that in the era of the Sahābah, a person was given the option between selecting, in some cases, the madhhab of al-Siddīq, and in some, the madhhab of al-Fārūq, and likewise with respect to all the Sahābah in all cases, and they did not prevent him from that? So since this is permissible amongst the Sahābah, why is it not allowed in our time?

"The answer is that this was only so because the juristic principles of the Sahābah were not adequate for all cases, comprehensive of all rulings, encompassing all subsidiaries, covering all details, because they laid the groundwork, founded principles, paved the foundations and did not dedicate themselves to deriving subsidiaries and elaborating the details. Hence, the madhhab of Abū Bakr was not adequate for all cases, and likewise the madhhab of all Sahābah, so because of necessity, it was permitted for muqallids to follow Abū Bakr in some cases and in that which his opinion was not found, to follow al-Fārūq. As for this era of ours, the madhhabs of the Imāms are adequate and encompassing of all, because there is no case that occurs except that you find it in the madhhab of al-Shāfi'ī or in the madhhab of other than him, either explicitly or by derivation, so there is no necessity to follow two Imāms together." (Mughīth al-Khalq, 13-16)

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#11 [Permalink] Posted on 10th April 2014 19:47

ھل ينتحل العامي مذھب الشافعي في بعض المسائل و مذھب أبي حنیفة أو غیره في البعض الآخر

:ذكر السؤال الذي وعدنا ذكره

فإن قيل: فهل يجوز للعامي أن ينتحل في بعض المسائل مذهب الشافعي و في بعضها مذهب أبي حنيفة، و كذا مذهب عامة الأئمة على هذا المنهاج؟
 

فإن قلتم: يجوز ذلك، فلا يجب على أحد اتباع صاحب مذهب بعينه فلا حاجة حينئذ إلى وضع هذا الكتاب لأنه لا أرب له إلى معرفة الأحق و اتباع الحق و الصدق، بل يفعل ما يشاء على مذهب من يهواه و يتمناه.

فالجواب: قلنا: لا يجوز للعامي ما قلتموه بل يجب عليه حتماً أن يعين مذهباً من هذه المذاهب، إما مذهب الشافعي رضي الله عنه في جميع الوقائع و الفروع. و إما مذهب مالك أو مذهب أبي حنيفة أو غيرهم رضوان الله عليهم، و ليس له أن ينتحل مذهب الشافعي في بعض ما يهواه و مذهب أبي حنيفة في باقي ما يرضاه، لأنا لو جوزناه لأدىذلك إلى لخبط و الخروج عن الضبط، و حاصله يرجع إلى نفي التكاليف و لا يستقر للتكليف عليه قاعدة. إذ أن مذهب الشافعي إذا اقتضى تحريم شيء و مذهب أبي حنيفة اقتضى إباحة ذلك الشيء بعينه أو على عكسه، فهو إن شاء مال إلى الحل و إن شاء مال إلى الحرمة فلا يتحقق الحل و لا التحريم. و في هذا انعدام التكليف، و إبطال
فائدته و استئصال قاعدته و ذلك باطل.

مذھب الصحابة و أحوالھم

 

فإن قيل: أليس في عهد الصحابة كان الواحد من الناس مخيراً بين أن يأخذ في بعض الوقائع بمذهب الصديق و في البعض بمذهب الفاروق، و كذا في حق عامة الصحابة في كافة الوقائع و لم يمنعوه عن ذلك؟

فإذا جازت هذه فيما بين الصحابة، فلم لا يجوز في زماننا؟
 

و الجواب، قلنا: إنما ذلك كان كذلك لأن أصول الصحابة لم تكن كافية لعامة الوقائع شاملة لكافة المسائل مستغرقة لجميع التفاريع ، مستوفية لكل التفاصيل لأنهم أسسوا الأساس، و أصلوا الأصول، و مهدوا القواعد، ولم يتفرغوا إلى تفريع التفاريع، و تفصيل التفاصيل، فمذهب أبي بكر رضي الله عنه لم يكن كافياً لجميع الوقائع، و كذلك مذهب عامة الصحابة، فلأجل الضرورة أبيحت للمقلدين متابعة الصديق في بعض الوقائع، و فيما لم يجد على أصله متابعة الفاروق، و أما في زماننا هذا مذاهب الأئمة كافية مستغرقة للكل، فإنه ما من واقعة تقع إلا و تجدها في مذهب الشافعي أو في مذهب غيره إماً نصاً و إما تخريجاً فلا ضرورة إلى اتباع الإمامين جميعاً، فلا يجوز له أن ينقض تقليده، إذ لا يستقر للتكليف فائدة
 

Hazrat Deoband (DB) presented the whole passage (above) in English and wrote:
 

“If it is said: Is it permissible for a layperson to subscribe in some juristic rulings to the madhhab of al-Shāfi‘ī and in some of them to the madhhab of Abū Hanīfah, and likewise the madhhab of all the Imāms in this fashion? If you say: That is permissible, and it is not necessary for anyone to adhere to the founder of a specific madhhab, then there is no need in that case to author this book, because he has no need to recognise the “more correct” and follow what is right and true [according to him], but he does whatever he wishes according to the madhhab of whomsoever he desires.

“The answer is: We say: It is not permissible for the layperson [to do] what you mentioned. Rather, it is definitely necessary for him to specify a madhhab from these madhhabs, either the madhhab of Al-Shafi‘ī – may Allāh be pleased with him – in all cases and subsidiaries, or the madhhab of Mālik or the madhhab of Abū Hanīfah or other than them – the pleasure of Allāh be upon them. He may not subscribe to the madhhab of al-Shāfi‘ī in some of what he desires and the madhhab of Abū Hanīfah in the remainder of what he approves, because if we allowed it, that will lead to immense confusion and lack of regulation. Its outcome will be the negation of [religious] obligations and there would be no benefit to the [religious] obligation established on him, since if the madhhab of al-Shāfi‘ī necessitates the impermissibility of something and the madhhab of Abū Hanīfah necessitates the permissibility of that very thing or vice versa, if he wishes he may incline towards permissibility and if he wishes he may incline towards impermissibility, so neither permissibility nor impermissibility would be realised. In this is the negation of obligation and nullification of its benefit and uprooting of its foundation. And that is rejected (bātil).

“If it is said: Was it not that in the era of the Sahābah, a person was given the option between selecting, in some cases, the madhhab of al-Siddīq, and in some, the madhhab of al-Fārūq, and likewise with respect to all the Sahābah in all cases, and they did not prevent him from that? So since this is permissible amongst the Sahābah, why is it not allowed in our time?

“The answer is that this was only so because the juristic principles of the Sahābah were not adequate for all cases, comprehensive of all rulings, encompassing all subsidiaries, covering all details, because they laid the groundwork, founded principles, paved the foundations and did not dedicate themselves to deriving subsidiaries and elaborating the details. Hence, the madhhab of Abū Bakr was not adequate for all cases, and likewise the madhhab of all Sahābah, so because of necessity, it was permitted for muqallids to follow Abū Bakr in some cases and in that which his opinion was not found, to follow al-Fārūq. As for this era of ours, the madhhabs of the Imāms are adequate and encompassing of all, because there is no case that occurs except that you find it in the madhhab of al-Shāfi‘ī or in the madhhab of other than him, either explicitly or by derivation, so there is no necessity to follow two Imāms together.” (Mughīth al-Khalq, 13-16)

مغیث الخلق في ترجیح القول الحق

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#12 [Permalink] Posted on 11th April 2014 12:03
what would be the approach with other muslims who do not follow this position? I guess it is not a matter of haq and batil?
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