The Necessity to Refer to the Qur'an and Sunnah

Discussion in 'Islam' started by Memon, Aug 15, 2008.

  1. Memon

    Memon
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    The Necessity to Refer to the Qur'an and Sunnah

    It is necessary to refer all matters of disagreement between Muslims to Allah
    and His Messenger, sallallahu alayhe wa sallam. This is important for the
    Muslim to know and implement because it indicates the complete submission to
    Allah without which one would not be a Muslim.

    Allah says, " If you differ in anything among yourselves, refer it to Allah
    and His Messenger, if you believe in Allah and the Last Day. That is best and
    most commendable in the end" [4:59] also, He says, "And whatever you disagree
    upon, its decision is with Allah" [42:10]

    Ibnul Qayyim said, "Based on these verses, scholars have agreed that
    referring to Allah means referring to His Book, and referring to the
    Messenger, sallallahu alayhe wa sallam, means referring to him in person when
    alive, to his Sunnah after his death." The first verse of surah an-Nisaa
    (surah 4), is also proof that the Shari'ah has been perfected and completed.
    Ibnul Qayim commented on this verse, "It covers everything that the believers
    may disagree upon concerning their religion, from the smallest to the
    greatest, whether hidden or evident. And if there were not a clear solution
    to their disagreement in Allah's Book and His Messenger's Sunnah, or if they
    were not enough for that, then He would not have ordered us referral to them."

    Shari'ah is the Judge and is not to be judged: This is its power and its
    role. This means that the Shari'ah rules and judges whether people's sayings
    and doings are correct or not. It judges between them when in conflict and
    disagreement. It confirms the right and abolishes the falsehood. This fact
    sometimes is violated through some wrong practices:

    Fanaticism: The fanatics in the different Madha-hib, schools of thought,
    judge the Qur'an and Sunnah by what their Imam say. For example, Abul Hassan
    al-karkhy, a prominent Hanafi Imam, said, "Every verse 'in the Qur'an' that
    differs with our Madh-hab's understanding is either wrongly interpreted or
    abrogated, and the same applies to every hadeeth as well."

    Democracy: Today, one of the ugly examples of people taking the Divine
    Shari'ah into their own hands, is the one related to the so-called democracy
    by taking people's opinion, directly or through their parliament, about
    implementing the Islamic Laws. The essence of this is subjugating the
    implementation of the Creator's Shari'ah to the will of His creatures or
    rendering it to a mere choice like any human-set constitution or laws. This
    is total and clear disbelief, Kufr.

    In explaining the Islamic Aqueedah, Imam at-Tahawi said, concerning the one
    who rules with other than Allah's rule, "If he thought that ruling in
    accordance with what Allah has descended is not mandatory and that he has a
    choice in it, or he belittled it, while certain that it is Allah's judgement,
    then he has committed Kufr, disbelief." No one from this Ummah is faultless
    except the Prophet, sallallahu alayhe wa sallam. And so Allah ordered us,
    when in conflict, to refer to Him and to His Messenger, sallallahu alayhe wa
    sallam, and not to refer to anyone else's opinion or saying or laws. Hence it
    is understood that there can be fault in anyone's sayings except the sayings
    of Allah and His Messenger, sallallahu alayhe wa sallam. This also indicates
    that the claim of some sects that their Imams are faultless is baseless.

    Asserting this principle, Imam Malik said, "Any one's sayings may be
    corrected except those of the Prophet, sallallahu alayhe wa sallam." And
    similar statements were quoted from Abu Hanifa, Ahmed, Shafi'ee and others
    although their exact words may differ a little. Allah says, " Had it been
    from other than Allah, much discrepancy would have been found" [4:82]

    The referral to the Qur'an and the Sunnah has to be done by those who qualify
    for it, the scholars, Allah says, " If you do not know, ask of those who
    possess the Message." [16:43]

    With regards to asking the scholars and referring to them, we caution the
    Muslims from two types of scholars:

    1) Scholars who are deeply buried under their books and have lost contact
    with the outside world. Ibnul Qayim said, "The Mufti and the Governor cannot
    govern fairly unless they have two kinds of knowledge. The first is the
    understanding of the reality, being totally involved in it and being able to
    derive facts from what happened using evidence, indications and signs, until
    they are totally informed. The second is the understanding of Allah's rulings
    depicted in His Book or through the sayings of His Messenger, sallallahu
    alayhe wa sallam, and understanding how to apply them to the reality under
    consideration."

    Also, Abu Batah al-Akbari said, "Imam Ahmed said, 'It is not acceptable for a
    man to establish himself as Mufti unless he has five characteristics. First,
    he must have the intention. If he does not have an intention, there will be
    no light in him or in his speech. Second, he must have the knowledge,
    tolerance, dignity and tranquility. Third, he has to be sure of his speech
    and his knowledge. Fourth, he must be self sufficient (financially). If not
    he will be used by people. Fifth, he must know the people."

    Ibnul Qayim commented on this saying, "Knowledge of the people is a great
    trait that every Mufti and Governor should have. They should be involved with
    the people, be very knowledgeable in enjoining the good and forbidding the
    evil, and then applying the one to the other. Otherwise they will do more
    harm than good. If they are not knowledgeable about people, they might
    mistake the oppressor for the oppressed and the rightful for the wrong-doer,
    and vice versa. If they are ignorant of the people, their circumstances and
    their customs, they will not be able to distinguish between the good and the
    bad. They have to be very knowledgeable in people's cunning, deception,
    fraud, customs and traditions. A fatwah is subject to change depending on the
    time, place, customs and traditions and that is all from Allah's religion."

    2) Scholars who sell themselves for worldly possessions. The Messenger of
    Allah, sallallahu alayhe wa sallam, said, "Keenness on money and worldly
    belongings will ruin someone's religion more effectively than a couple of
    hungry wolves can ruin in a herd of sheep, if left alone with it." (Daremi)

    Ibnul Qayim said, "When people of knowledge prefer this worldly life and love
    it, they will definitely say what is not true about Allah, in their fatawa,
    judgments, sayings and actions." This is due to the fact that Allah's rulings
    are not always in accordance with people's desires especially those in
    positions of power and those who follow dubious paths. Their needs are always
    fulfilled in disagreement with the Truth. If the scholars and Governors have
    a liking to power and follow dubious paths, they will have their way only by
    using what opposes the truth.

    Beware of these two types of scholars. Those who have lost contact with
    reality and those who prefer worldly affairs especially in matters concerning
    jihad, enjoining the good and forbidding the evil, and everything that
    concerns tyrant rulers. Ibn Taymiyah has described both types of scholars in
    one saying, "It is imperative, concerning jihad, to take the opinion of the
    true religious people who have experience in real life, not the people who
    love this world and whose views on religion are not in depth. Their opinions
    and the opinions of those scholars who lack contact with reality and life
    should not be taken."
     
  2. nrbhayo

    nrbhayo
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