Thoughts following on from one of the 'Manners of Differing' talks.
In opening, it is important to state our two extremes before searching out a middle path: On the one hand, there are those who refuse to differ, "every way and any way, we're all God's people". On the other hand are those who are excessively narrow-minded, "my way and no other way. If you don't do as I do, you are rejecting the Sunnah and thus..." These extremes are against the spirit of Islam and split the Muslims into a large number of groups.
We acknowledge that Allah created us different and not as one nation; we have different backgrounds, colours, histories, and so on. Thus, there is bound to be differences in the way we think and reason. This is a simplified argument. However, to begin to understand the topic at hand in a deeper manner an academic approach is necessary. We have to understand that Allah allows certain room of disagreement within certain boundaries. There will be disagreements and there were many disagreements between the Companions of Allah's Messenger (SAW). Allah intended these. However, those disagreements that go against the spirit of disagreement are disliked by Allah.
We need to know what the rules and limits of the Companions' disagreements were, so that we see it as a healthy phenomenon liked by Allah and not an evil phenomenon disliked by Allah. For example, recitation of the Qur'an; there are seven different ways of acceptable recitation. The individual is to recite that which is easy for him.
We can say that the Companions' disagreements were intended by Allah if we find them to be confined within certain boundaries. Three characteristics define these boundaries:
- They differed and disagreed but dealt with each other with respect, and there was no hatred between them.
- These disagreements were motivated by seeking the truth, and all matters were referred to Allah and His Messenger (i.e. the Qur'an and Sunnah).
- They remained one Ummah.
Umer ibn Abdil 'Azeez said, "These disagreements are more beloved to me than this red camel." Another pious predecessor (I forget his name) wrote a book which he called 'Kitaab-ul-Khilaaf' (The book of differences). He was advised to change it to 'Kitaab-ur-Rahmah' (The book of mercy) and so he did. Why was this? Because Islamic Jurispudence (Fiqh) is enriched by this differing. These disagreements can be sources of mercy if we implement certain guidelines. But this is something we don't know: How to make these differences positives rather than negatives.
There are two types of disagreement: Illegitimate opinions (odd arguments) and legitimate opinions. As for the latter, any disagreements against the consensus of the Companions and what the Muslim Ummah agrees upon are odd and illegitimate (and condemned). If the Companions agreed on something, then there is no scope for disagreement on that matter. If they disagreed on a matter, then search out that which is "best". Any opinion based on illegitimate proof/motivation/intention is also odd, even if it doesn't go against the consensus.
That last sentence may be a bit hard to take in. When an opinion is based on desire then for such a person that opinion is odd regardless of the opinion itself. For example, if asked, "Why are you following that opinion?" You respond, "It suits me." Then that is illegitimate. As concrete examples, consider these:
- You follow the opinion that you can marry a woman without her guardian's consent, and you do so. Then, when your daughter grows and wishes to marry without your consent, you prefer the opposite opinion.
- The majority of scholars whom you normally follow strongly believe that music is not allowed. But you like music, so you choose the minority weak opinion this time round.
- You follow a Sheikh without bothering to learn the Daleel (evidences/proofs/reasoning) behind his views, then though his opinions may be legitimate your motivation is not right.
And Allah, the Most Glorified and Exalted, knows best.
18 comments:
Jazakhallahu khair for sharing this with us.
I have one question. You mentioned as an illegitimate example:
"You follow a Sheikh without bothering to learn the Daleel (evidences/proofs/reasoning) behind his views, then though his opinions may be legitimate your motivation is not right"
I'm just curious if you could expand on what else the Shaykh said regarding this point. If that was all, it's okay. :-)
Wassalaam,
Zahid
That was pretty much it. It was a point in passing. I understood the incentive to be encouragement for us to study and understand our religion much deeper. What do you think?
I agree it would be very beneficial to learn the Daleel behind the views we follow.
However, I have often got the impression that if we do not know the Daleel (referring to fiqh issues specifically) then we are "blind following" and this is not allowed.
When I read your post that came to my mind, however, it's probably not what was intended and I shouldn't be jump to conclusions, especially when I haven't heard something with my own ears.
Some brothers, however, do equate "blind following" with Taqleed in the manner of following an Imam or a Madhab, which is necessary for all Muslims of today, according to the the Ijma of the Sunni scholars.
Here's a summary of a book that I've referred to in the past for information on this topic.
http://www.cometoislam.com/fiqh/question2.htm
May Allah forgive me for any errors or misunderstandings.
Wassalaam,
Zahid
Assalamu alaikum,
A simple question, :) – Is the above the thoughts of the conveyer (TWP) on the original event in light of his own personal understanding? or simply a reiteration of that which was conveyed by the speaker at the original event? The distinction does not seem so clear between personal thoughts and/or critique on the original message and those words heard and delivered by the original speaker.
W’salam
Wayfarer.
*smiles* … the ‘last point’ as you have called it, falls short of saying ‘follow qualified scholarship in all regards from one of the four established sunni schools of orthodox Islam’ – in doing so one does away with following ‘odd opinions’ and those who have ‘no proof’ or a bases in the Sacred Law.
The danger lies in trying to find the ‘best’ opinion, but who is fully qualified in doing so? The scenarios which you have highlighted only seem to arise when the ignoramus take it upon himself/herself to determine and choose the best course of action, in doing so he/she follows his/her own caprice and desires. The history of the people of Sunnah is replete with examples of major scholars following an established school of thought with regards to Fiqh, although they were far more qualified than us today to make their own independent judgements using their own principles of derivation for legal rulings rather than those followed and prescribed by any of the four sunni schools of Fiqh.
To say that a point or a verdict becomes null or void simply because you desire to follow it, is simply absurd! – these are juristic issues and hence juristic considerations make them legally sound or weak, sometimes in special circumstances certain dispensations are followed. This is a point of greater Taqwa to follow opinions without seeking out dispensations. – Again this problem only arises for those who have left the ways of the Ulema, and are following their own self-styled methods of Ijtihad or the more commonly accessible ‘DIY’ type scholars.
And Allah knows best.
Wayfarer
Zahid, thanks for the link, it was a good read. It does not contradict the final bullet point of my original post: Follow the teachings of your scholars whilst striving to understand their teachings (as much as you can).
Wayfarer, in response to your questions:
"Is the above the thoughts of the conveyer (TWP) on the original event in light of his own personal understanding?"
Yes, thoughts provoked by my limited understanding.
"or simply a reiteration of that which was conveyed by the speaker at the original event?"
As stated in the opening sentence of my post, "thoughts" and not "quotes".
Wayfarer, if you read the last 'point' again, you'll see encouragement to study under scholars. As for which scholars, the speaker did not say anything in this regard and I don't think it my place to say either.
I would appreciate it if you (and Zahid)could elaborate further on why you interpreted the last point the way you did. I saw it as encouragement for us to study deeper into our schools of thought and spend greater time with our scholars. Nothing more. Please share your thoughts.
Thank you for clarifying … allow me to clarify, I was not referring to the last point (i.e. the last bullet point) but the last point/sentence that you have mentioned within the article (blog post).
W'salam,
Wayfarer
I would appreciate it if you (and Zahid)could elaborate further on why you interpreted the last point the way you did. I saw it as encouragement for us to study deeper into our schools of thought and spend greater time with our scholars. Nothing more. Please share your thoughts.
It sounds like I made a false assumption.
I only asked because it sounded almost like an argument I've had thrown on me for avoiding Taqlid in the past.
I was led to believe that if I wasn't aware of the Daleel on the opinions I follow then I could very well be following a weak opinion and not the true Sunnah.
You get where I'm coming from bro?
Anyway, it doesn't matter, probably just a mistake on my end! :-)
May Allah forgive us all for our shortcomings and guide us to the straight path. Ameen.
Wassalaam,
Zahid
Wayfarer, I believe you were referring to this sentence: "... If they disagreed on a matter, then search out that which is "best"..." In which case, yes, this search must be done under qualified scholarship, and DIY jobs are definitely not recommended.
Zahid, if you notice this premise in the final bullet-point of the original post: "... though his opinions may be legitimate...", then it becomes clear that the motivation for learning the Daleel (as much as possible) is not to try and catch the scholar out, but to strengthen your resolve and understanding of why you do/believe what you do.
Your edginess seems to stem from one too many anti-Taqlid arguments from the "my way and no other way. If you don't do as I do, you are rejecting the Sunnah and thus..." extreme. Be careful in not getting caught up in this and thus spending a lot of your prime time(i.e. pre-marital youth) on combating such elements. Rather, focus your efforts on combating your self. Wayfarer, do you agree?
Now to address the issue of Taqleed:
Taqleed, like most things, can be very normal and healthy or else, very ugly and detrimental … a true understanding of this subject is a necessity in order to avoid the pitfalls of the past and present. I am sure we all have come across situations where people are strict adherents of their schools to the extreme of considering others either misguided or deficient – wheatear this is due to an improper understanding or simply lack of knowledge, Allah knows best. The opposite extreme would be those people who are overly insistent upon evidences and proofs to be presented for every little detail shared, alhamdulilah their may be a noble intention behind this act … however, what use will a chain of transmission be to a person who themselves are not in a position of being able to evaluate it, report and comment on its defectiveness and strength? So in all honesty all of this anti-Taqleed rhetoric these days stems from a very superficial understanding of the subject matter. Taqleed is a necessity for the layman unless he strives hard and develops a scholarly prowess and is qualified to follow his own Ijtihad, until that time many a layman and students of knowledge are doing taqleed of someone to some extent, whether they admit to it or not.
Of course I agree, the more we learn, the more we understand … hence in Islam there is a very strong impetus to seek knowledge and strive to ones utmost in doing so, but … there is a huge difference in seeking knowledge via the traditional route and maintaining purity of intentions and most of all humility in seeking and desiring the Prophetic Inheritance purely for the sake of Allah, alone. Then there is the delusion of those who read books, listen to lectures or fulfil a few short courses here and there, their delusion that they know something to the extent that they start delving into the unknown and commenting of matters well outside the scope of their knowledge, from this we seek refuge in Allah. My brothers it is from knowledge to say “I don’t know” and “Allah knows best”, whoever rejects this, is only displaying his/her own ignorance of the ways of the Ulema and Salaf us Saleh.
May Allah guide me and us all to the Truth,
Wayfarer.
I hope the above clarifies my stance on the issue of Taqleed, somewhere in between rigid Taqleed and its complete rejection – do you (TWP) and Zahid agree?
Indeed, the most rewarding and beneficial act is to rid the self of its blameworthy characteristics and to adorn oneself with praiseworthy ones, in doing so one removes the blemishes on ones heart, Allah the Most High has built His deen upon purity, and it is only the pure heart which is ready to receive the light of Allah, the Exalted.
Many of the learned people stress that having achieved the necessary knowledge (the basics), one must purify ones inner being before proceeding to gain an excess of knowledge, otherwise you neglect your priorities and your knowledge exceeds your actions, ‘make actions the flour and knowledge the salt’ said one of the rightly guided.
Futile argumentation is the surest way to lose your religion, so please limit such things to their proper place, and PLEASE NOTE there is no Taqleed when it comes to issues of Aqeedah, so we should all strive hard to learn about such things as they have a direct bearing on our Iman and certitude.
Allah knows best,
Wayfarer
Very good posts maa sha Allah. Yes, wayfarer, I agree; somewhere in the middle is where we need to be, and so we search and ask Allah to guide us to it (via good Shuyukh ;).
Jazakhallah khair twp and wayfarer for your comments. Alhamdulillaah, the days of debating and arguing these sensitive issues are long gone for me and I pray Allah keeps us steadfast and on the straight path.
Btw, wayfarer, do you have any web sites or a blog of your own?
Wassalaam,
Zahid
Assalamu alaikum - Zahid,
Alhamdulilah, there are many good websites and resources on the net, but for every one good resource there is another 99 ‘pot-boilers’ which are deadly poisons and subtle toxins to the spiritual heart and mind, we seek refuge in Allah.
For the moment, I shall content myself to spam others blogs (TWP?) … perhaps, when the need arises I shall endeavour to do one of my own, at the moment such an endeavour would only save to distract me – although many a times I’ve contemplated to start blogging; but in all humility what could I add to the already laden heap of blogs, thoughts and ideas? More conspiracies? And more recycled information?
For the moment … I rather sit back, relax and enjoy the numerous blogs rolls unfolding before my eyes!
With Regards,
Wayfarer
I really recommend this book:
'Principles of Islamic Jurisprudence' by Kamali Hashmi. They follow this book when teaching Shariah at Al-Azhar, it will give you a strong base of understanding with discussions of this nature iA.
And if you are able to, attend the Shariah Awareness programme, it is a mountain of treasure.
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