Following the Imams, Importance of Taqleed and Consensus Upon Following Them

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#61 [Permalink] Posted on 3rd February 2012 11:10

Two factors come to the fore when analyzing the above Hadith. The first is that the rabies germ penetrates every area of the person's body leading to his eventual death. Secondly, if this diseased person has to bite a healthy person, the healthy person will also become ill. Such is the condition of a person who follows the dictates of his Nafs. While he is a danger to himself, he also poses a threat to those in his company.

Desires and carnal passions are the walls surrounding Jahannam and whoever indulges in them is actually heading for Jahannam. It is for this that Rasulullah ﷺ said, "Jannah is surrounded by hardship and Jahannam is surrounded by carnal passions." (Bukhari and Muslim)

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#62 [Permalink] Posted on 3rd February 2012 11:11

Abdullah bin Mas'ud رضي الله عنه once said to the people, "Today you people are in a time when desires are subservient to knowledge (of Deen) whereas a time shall come when knowledge will be subservient to desires." (Ihyaa Vol.1 pg 93)

The famous Shaykh Abu 'Umar Zujaji رحمة اللہ علیه (student of Junaid Baghdadi رحمة ﷲ علیه) said, "People during the period of Ignorance followed that which their minds and dispositions approved of. Rasulullah ﷺ then came and referred them to the Shari'ah and obedience. The sound mind is therefore that mind which approves of that which the Shari'ah approves of and which disapproves of that which the Shari'ah disapproves of." (I'tisaam Vol.1 pg 67)

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#63 [Permalink] Posted on 3rd February 2012 11:11

Imam Shatbi رحمة ﷲ علیه said, "The Shari'ah is there to remove people from the dictates of their whims." (Ibid)

Abdul Qadir Jilani رحمة ﷲ علیه said, "Shirk does not entail only worshipping idols, but it is also when you follow the dictates of your Nafs." This, he mentioned while explaining the verse: "Have you seen the one who has taken his whims as a Ilaah (who follows the dictates of his desires)."

Shah Waliullah Muhaddith Dehlawi رحمة ﷲ علیه wrote, "Remember that is it the natural inclination of the Nafs to follow its carnal passions and will always do this unless the light of Iman enters it." (Hujjatullaahil Baalighah Vol.2 pg306)

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#64 [Permalink] Posted on 3rd February 2012 11:12

Dhun Noon Misri رحمة ﷲ علیه said that people will fall prey to corruption for the following six reasons:

1. Weakness of intention with regards to the acts of Akhirah

2. When their bodies become an instrument for fulfilling their desires

3. When long hopes overcome them despite their short lives

4. When they prefer to please the creation rather than the Creator

5. When they follow the dictates of their Nafs rather than the Sunnah of their Nabi ﷺ

6. When they make the errors of their predecessors a proof for their errant ways and forsake the virtuous deeds of these predecessors (I'tisaam Vol.1 pg 64-65)

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#65 [Permalink] Posted on 3rd February 2012 11:12

In short, it must be emphasised that following the dictates of the Nafs has been condemned by the Qur'an, the Ahadith and the 'Ulema. The best course for people's safety is to follow the rightly guided Imams and to rely on their guidelines. Following any of the four Imams is a haven of safety for any Muslim.

Shah Waliullah Muhaddith Dehlawi رحمة ﷲ علیه writes, "One ought to know that there is immense benefit in following the four Mathahib and tremendous harm in turning away from them." (Uqdul Jayyid pg 31)

In the same book, he writes further, "The second reason for following a Mathhab is that Rasulullah ﷺ said, "Follow the broader consensus of people." Since there are no Mathahib on the truth besides the four Mathahib, following them will be the broader consensus of people and failing to follow them will be to leave the broader consensus of people, which will go against the instruction of Rasulullah ﷺ." (Uqdul Jayyid pg 33)

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#66 [Permalink] Posted on 3rd February 2012 11:12

Therefore, if no one wishes to remain safe from the curses associated with following ones desires, one should follow one of the four Mathahib specially in these times when tribulations are so great and about which Rasulullah ﷺ said, "Then (after the best periods) lying will be more rife."

Sound thinking will tell one that Taqleed is really natural and is attached to people like their shadows. Even our Ghair Muqallideen brothers are not exempt from this because their children in their homes follow and imitate what their elders do. Their womenfolk are not Muhadditheen and also have to ask their men to find out what they need to be doing. Do they regard this form of following also to be Shirk and Bid'ah? In fact, the various trades and professions of this world also require Taqleed. If a person merely studies medicine without training under anyone and then opens a surgery, it will be only a madman who would consult him.

Now the adage is famous that says, "While a fake doctor is a threat to the health, a fake 'Alim is a threat to the Iman." Since people feel the need for Taqleed in worldly matters, it is even more necessary for it to be a requirement when Deeni matters are concerned. Here we have a few people who study a bit of the translations of the classical works and then think they are experts in the field of Qur'an and Ahadith. They will go a step further and criticise the Mujtahideen and declare Taqleed to be Shirk and Bid'ah, while regarding their following of their Nafs as Tawhid.

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#67 [Permalink] Posted on 3rd February 2012 11:13

Taqleed as proven from the Qur'an and Ahadith

Let alone the permissibility of Taqleed, The Qur'an and Ahadith actually emphasize that it is Wajib. Here follow a few verses of the Qur'an:

1. "Ask those who know if you do not know."

2. "Those are the ones whom Allah has guided, follow in their guidance." While this verse commands following the previous Anbiya, another verse states, "Follow the creed of Ibrahim who was on the straight path and adverse to all wrong ways."

3. "O you with Iman! Obey Allah, Obey the Rasul and obey those with command amongst you."

4. "Had they referred it to the Rasul and to those in command amongst them, then surely those with insight would have been able to verify the matter."

5. "Why does a small group from every large party not proceed to attain a deep understanding of Deen so that they may warn their people (who had been engaged in Jihad) when they return to them so they may beware (of sin)?" (Surah Tawbah verse 122)

6. "From them we made leaders who guided under Our command when they exercised Sabr and were convinced about (the truth of) Our Ayaat." (Surah Sajdah verse 24)

7. "Follow the path of the one who turns towards me."

8. "O you who have Iman! Fear Allah and be with those who are true."

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#68 [Permalink] Posted on 3rd February 2012 11:13

Here follows a few Ahadith on the subject:

1. Hudhaifah رضي الله عنه reports that Rasulullah ﷺ said, "I do not know for how much longer I shall be with you, so (after I die), follow the two after me, Abu Bakr and 'Umar." (Mishkatul Masabih pg 560)

2. Rasulullah ﷺ said, "You must hold fast to my way of life and the ways of life of the righteous and rightly guided Khulafa. . ." (Mishkatul Masabih pg 30)

3. Rasulullah ﷺ said, "My Sahabah رضی ﷲ عنھم are like the guiding lights and whichever of them you follow, you shall be rightly guided." (Mishkat Masabih pg 554)

4. Mu'adh Bin Jabal رضي الله عنه reports that when Rasulullah ﷺ sent him to Yemen. Rasulullah ﷺ asked, "How will you pass judgment when a case comes before you?" Mu'adh رضي الله عنه replied, "I shall pass judgment according to the Book of Allah." Rasulullah ﷺ asked, "And if you do not find the ruling in the Book of Allah?" Mu'adh رضي الله عنه replied, "I shall pass judgment according to the Sunnah of Rasulullah ﷺ." Rasulullah ﷺ asked him, "And if you do not find the ruling in the Sunnah of Rasulullah ﷺ?" Mu'adh رضي الله عنه replied, "I shall then apply my mind without making compromises." Rasulullah ﷺ then placed his hand on Mu'adh's رضي الله عنه chest and said, "All praise belongs to Allah who has inspired the messenger of the Messenger of Allah with that which pleases Him." (Mishkatul Masabih pg 324 and Abu Dawood Vol.1 pg 149)

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#69 [Permalink] Posted on 3rd February 2012 11:13

The following becomes evident from this narration of Mu'adh Bin Jabal رضي الله عنه:

a. There are many rulings that are not apparent in the Qur'an and the Ahadith.

b. Applying one's mind to those rulings that are not clearly stated in the Qur'an and Ahadith is commendable and pleases Allah and Rasulullah ﷺ.

c. Applying one's mind to a question of Deen is a bounty from Allah that Rasulullah ﷺ praised Allah for. The fact that Rasulullah ﷺ placed his hand on the chest of Mu'adh Bin Jabal رضي الله عنه shows that the blessings of Rasulullah ﷺ are with the Faqih and Mujtahid.

d. Rasulullah ﷺ had sent Mu'adh Bin Jabal رضي الله عنه to Yemen to be the judge there and knew that the people of Yemen Would refer their matters to him and would be following what he told them. They would therefore be making Taqleed of him. Close inspection of the above Hadith will reveal the reality and proof for Taqleed

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#70 [Permalink] Posted on 3rd February 2012 11:14

5. Rasulullah ﷺ also said, "The 'Ulema are the heirs of the Anbiya علیھم السلام." (Ahmad, Abu Dawood and Tirmidhi as quoted in Mishkatul Masabih pg 34)

Therefore just as it is Fardh (obligatory) to follow the Anbiya علیھم السلام, so too is it to follow the 'Ulema. The legacy of the Anbiya علیھم السلام is their knowledge and since the 'Ulema also have this knowledge of the Shari'ah, it is necessary to follow them as well.

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#71 [Permalink] Posted on 3rd February 2012 11:14

6. Rasulullah ﷺ also said, "It was their Anbiya علیھم السلام who led and ruled over the Bani Israel. Each time a Nabi السلام علیه passed away another succeeded him. Remember that there shall be no Nabi after me, but there shall be Khulafa and there shall be many of them (follow them as you had been following me)." (Ma'ariful Qur'an Vol.1 pg 185)

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#72 [Permalink] Posted on 3rd February 2012 11:14

The above Ahadith and verses of the Qur'an proves the importance of Taqleed. Taqleed is of two types. The first type is not to follow any particular Imam, but to choose to follow one Imam in certain matters, and another in other matters. This is called Taqleed Mutlaq. The form of Taqleed is to follow a specific Imam in all matters. This is called Taqleed Shakhsi. Both types of Taqleed were common during time of the Sahabah رضی ﷲ عنھم and the Tabi'een. Those Sahabah رضی ﷲ عنھم who were not Fuqaha followed the ruling of those who were regarded to be Fuqaha. Whenever someone asked a ruling from the Fuqaha, they replied sometimes with proof and sometimes without, and in all cases, the questioner practiced what he was told. Never did the questioner ever ask the proof if it was not provided.

Shah Waliullah Muhaddith Dehlawi رحمة ﷲ علیه says that the custom from the time of the Sahabah رضی ﷲ عنھم up to the time of the four Imams was to follow a reliable Faqih and no one questioned this custom. Had it been something questionable, the great Sahabah رضی ﷲ عنھم and Tabi'een of the time would have certainly questioned it. Taqleed Shakhsi was also commonly practiced because we see that the people of Makkah always referred to Abdullah bin Abbas رضي الله عنه when there arose a difference in any ruling and they followed his ruling in the matter. Similarly, the people of Madinah referred to Zaid bin Thabit رضي الله عنه and the people of Kufa referred to Abdullah bin Mas'ud رضي الله عنه.

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#73 [Permalink] Posted on 3rd February 2012 11:14

1. When people once asked Abu Musa al-Ash'ari رضي الله عنه about something, he gave them a reply that turned out to be contrary to that which Abdullah bin Mas'ud رضي الله عنه gave. When Abu Musa al-Ash'ari رضي الله عنه heard about this contradiction, he told the people, "Do not ask these rulings from me as long as that man of deep knowledge (Abdullah bin Mas'ud رضي الله عنه) is with you." (Bukhari and Muslim in Mishkatul Masabih pg 264)

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#74 [Permalink] Posted on 3rd February 2012 11:14

2. A narration from Ikramah رحمة ﷲ علیه in Bukhari states that when some people of Madinah asked Abdullah bin Abbas رضي الله عنه about the ruling concerning a woman who started to menstruate after performing her Fardh Tawaaf (could she return home without performing the Tawaaf Widaa?). When Abdullah bin Mas'ud رضي الله عنه ruled that she may return home, they said, "We cannot accept your verdict and discard the verdict of Zaid bin Thabit رضي الله عنه. This narration makes it clear that they practiced Taqleed Shakhsi in following Zaid bin Thabit رضي الله عنه. When he heard this, Abdullah bin Abbas رضي الله عنه neither reprimanded them, not said that what they were doing was Shirk or Bid'ah. This he would have done if such a form of Taqleed was not permissible.

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#75 [Permalink] Posted on 3rd February 2012 11:15

3. Although Abdullah bin Abbas رضي الله عنه was himself a Mujtahid, he always maintained that it was not necessary to follow the verdict of anyone else as long as 'Ali رضي الله عنه was alive. (Kalimatul Fasl Pg 19)

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Following the Imams, Importance of Taqleed and Consensus Upon Following Them

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