Taqlid in Aqidah

Discussion in 'Aqidah/Kalam' started by Unregistered, Apr 24, 2006.

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  1. Unbeknown

    Unbeknown Senior Moderator

  2. Unregistered

    Unregistered Guest

    most of the posts in the old forum are yet to be moved in their proper sections; atleast from here onwards we will have a better organization.

    i hope.

    wa's salam.
     
  3. abu nibras

    abu nibras Staff Member

    salam`alaikum,

    there are a gazillion options in vbulletin for everything and unfortunately i am not using much help.

    i will set the pm option and the editing of posts option shortly; meanwhile please email me on nibraas AT gmail.

    also a note to all, kindly help me my pointing out to problems i will inshaallah try to fix them.

    was salam

    --abu nibras
     
  4. faqir

    faqir Veteran

    wswrwb

    aaah - now i see it! the little search is the search for the forum.

    also bro, why can't I pm you ?

    and, how do I edit my posts?
     
  5. abu nibras

    abu nibras Staff Member

    Last edited: Apr 24, 2006
  6. faqir

    faqir Veteran

    Some of us may have taken the on-line class on the Jawharat al-Tawhid taught by Shaykh Faraz Rabbani on www.sunnipath.com

    Sadly I have lost my notes!

    If anyone has theirs perhaps they could post them?




    بسم الله الرحمن الرحيم


    9 - فَكُلُّ مِنْ كُلَّفَ شَرْعاً وَجَبَا عَلَيِه أَنْ يَعْرِفَ مَا قَدْ وَجَبَا
    -10 لله وَالْجَائَزِ والْمُمْتَنعَا وَمِثْلَ ذَا لِرُسْلِهِ فَاسْتَمِعَا
    11- إِذْ كُلُّ مَنْ قَلَّدَ فِي التَّوْحِيدِ إِيمَانُهُ لَمْ يِخْلُ مِنْ تَرْدِيدِ
    12- فَفِيهِ بَعْضُ الْقَومِ يَحْكيِ الْخُلْفَا وَبَعضُهمْ حَقَّقَ فِيهِ الْكَشْفَا
    13- فقال إنْ يَجْزِمْ بِقَوْلِ الْغَيْرِ كَفَى وإلا لَمْ يَزَلْ فِي الضَّيْرِ
    14- وَاجزِمْ بِأنَّ أوَّلاً ممَّا يِجِبْ مَعْرِفَة وفِيهِ خُلْف مُنْتَصِبْ
    15- فَانْظُر إلَى نَفْسِكَ ثُمَّ انْتَقِلِ لِلعَالَمِ العُلْوِيِّ ثمَّ السُّفْلِي
    16- تَجدْ بِهِ صُنْعاً بَديع الحِكَمِ لكِنْ بِه قَامَ دَليلُ العَدَمِ
    17- وَكُلُّ ما جَازَ عَلَيهِ العَدَمُ عَلَيْهِ قَطْعاً يَسْتَحيلُ القِدَمُ



    SECTION A: DIVINITY

    KNOWING THE NECESSARY, POSSIBLE & IMPOSSIBLE KNOWLEDGE REGARDING ALLAH MOST HIGH

    9) It is legally obligatory on everyone morally responsible to know what is necessary

    10) for Allah, and the possible and impossible and the like of this for Allah’s messengers, so listen up.


    THE RULING OF (MERE) FOLLOWING & THE DIFFERENCES IN IT

    11) Because anyone who bases their faith on mere following, their faith is not bereft of doubt.

    12) Some theologians have even mentioned difference of opinion rega egarding their belief, while others confirmed and clarified this,

    13) Saying: if they are firm in their belief this is sufficient, otherwise they remain in harm.


    THE NECESSITY OF KNOWING ALLAH MOST HIGH

    14) And know well (with no doubt) that the first of all obligations is to know Allah, and regarding this there is disagreement on the details.


    THE MEANS OF KNOWING ALLAH

    15) So contemplate about your very self, then about the higher & lower worlds

    16) You will find therein creation of marvel and wisdom, yet within it is proof of its non-existence.

    17) Anything for which non-existence is possible, cannot possibly be eternal.
     
  7. faqir

    faqir Veteran

    Asalamu alaykum,

    I was trying to search the current forums for a short article that I recall Sidi Abu Hasan translated on this issue but I could not locate it.

    Anyway, I managed to find it in Google cache but I was wondering how many other such useful translations we may have lost in the switch to the new format?

    Perhaps the moderator could dig up such posts from the old forum and re-post them?



    Abu Hasan's post:



    From the book: Nažmu’l Farāyid wa Jamú’l Fawāyid by Imām Ábdu’r Raĥīm ibn Álī also known as Shaykh Zādah (d. 944AH / 1537AD).

    The 26th article: Īmān of a Muqallid - is it valid or not?

    The majority of Ĥanafi scholars are of the opinion that the faith of the person who believes in the necessities of the religion by just following [taqlīd] others, like the oneness of Allāh [tawĥīd] and matters of prophethood [nubuwwah] etc., is valid and correct. It has been reported from Imām al-Aážam Abū Ĥanifah an-Númān and also well-known among his companions; this is also the opinon of Mālik, Ash-Shāfiýī and Aĥmed. This has been mentioned in Sharĥ Áqīdah at-Ţaĥāwiy by Shaykh Abū’l Maĥāsin Áli ibn Ismāýīl al-Qawnawi and the Úmdah of Imām Hāfižuddīn Ábdullāh ibn Ahmed an-Nasafi and its exegesis Al-Iýtimād. It is also mentioned in the explanation of Bad’a al-Amālī by Shaykh Áli al-Qārī named ‘Daw al-Máālī’.

    The majority of Ashári scholars including Shaykh al-Ashári himself, and Qāđī Abū Bakr al-Baqillānī, Ustaž Abū Is’ĥāq al-Isfarāyni, Imām al-Ĥaramayn Ábd al-Malik al-Juwayni are of the opinion that it is not sufficient to just be a follower in the matters of belief. This has been mentioned in Sharĥ al-Jawharah of Imām Burhānuddin Ibrāhīm al-Laqānī, Sharĥ Umm al-Barāhīn of Imām Muĥammad ibn Yūsuf as-Sanūsi and the explanation of Bad’a al-Amāli by Shaykh Álī al-Qāri.

    In the explanation of ‘al-Úmdah’ of Imām Nasafi, it is reported that Imām al-Ashári said: ‘The condition for the belief and faith of a person to be considered valid is that he should know every article of faith by its documentary proof’

    In the explanation of ‘Umm al-Barāhīn’, Imām Sanūsi reports from ‘Al-Shāmil’ of Imām al-Ĥaramayn that ‘There is a difference of opinion in the validity of the faith of those who spent a long time [as muslims] and could examine the proofs and they did not do so’.

    In ‘Al-Musāyarah’ of Ibn al-Humām: ‘The obvious meaning of Shaykh Abū’l Hasan al-Ashári’s passage is that ‘uttering’ a word makes sense only if the utterer knows its meaning; and if he doesn’t [know its meaning] necessitates that his words do not mean anything. It is quite possible that he means

    And the Hanafi evidence is that the Prophet álayhis šalātu wa’s salām and his companions and their followers accepted the faith [īmān] of the bedouins [aárāb] who did not reflect nor ask for proofs; neither did they spend time comprehending the evidences. If it was a condition for faith to be correct, they would not have been spared this exercise.

    After all, it has been attested from the ĥadīth - and the majority of ummah has agreed upon this unanimously - that the common folk of this nation [ummah] are the filling of paradise [that is paradise is filled with them]; and there is no doubt that for many of them the opinion of Al-Ashári suffices; if their faith would not be correct, then why would they be termed as the ‘filling of paradise’?
     

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