Quraan e Kareem aur Taqleed ka Hukum Part 2 (Sureh Namal ki aayaat)

Quraan aur Taqleed ka Hukum Part 2

فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ

Agar Maloom na ho Toh Ahle ilm se Pucha karo.

(Sureh Nahal : 43, Sureh Ambiyaa : 7)

Is aayaat me Allah Tala Aam logo ko Hukum diya hai, ke Na maloom hone ki Surat me Ulama se Deeni Masaail Pucha kare.

Quraan e Kareem ki Is Aayaat se Darj e zail Muhaddiseen wa Ulama ne Taqleed [Maahir e Shariyat ki baat Bila-daleel Qubool karne] ko Jayez Hone par Istedlaal kiya hai :

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Quran e Kareem aur Taqleed ka Hukum Part 1 (Sureh Nisaa ki Aayat)

Taqleed Ki Usooli Hidayate Khud Quraan E Kareem Me Maujood Hai.

يَا أَيُّهَا الَّذِينَ آَمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ

(Sureh Nisaa : 59)

Allah Tala Ka Irshaad Hai Ke “ Aye Imaan Waalo ! Allah Ki Itaa-At Karo Aur Rasool ( Sallallahu Alaihi Wasallam ) Ki Itaa-At Karo Aur Apne Me Se “ Ulil Amr” Ki Itaa-At Karo

Ulil Amr Se Muraad Kaun Hai ?

Is Aayaat Ki Tafseer Karte Huwe Sahabi E Rasool

1 – Hazrat Jabir Bin Abdullah Rdh. Farmaate Hai Ke

“ Ulil Amr ” Se Ashaab E Fiqa Aur Arbaab E Khair Muraad Hai. (Mustadrak Al Haakim : Jild 1 : Safa 123)

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Taqleed Of The Four Imaams.

Taqleed Of The Four Imaams

QUESTION : Did Rasulullaah (sallAllaahu alaihi wasallam) give an order to follow any of the four Imaams of Mazhab?

What an erroneous question! The question should be phrased thus Which proof from amongst the four valid proofs in the Shariah indicates making Taqleed of any of the four Imaams? From where did the leader of the  Mas`oodi sect concoct such an silly and ignorant question?

Firstly, one should understand the following: the basis of the Rawaafidh (Shia) sect’s Aqeedah (beliefs) is that their chosen Imaams are from Allaah Ta`ala, just as the Ambiyaa (alaihi salaam) are chosen by Allaah Ta`ala.

The question put to them from the Ahle Sunnat Wal Jamaat, is Just as the names and mantles of prophethood of the Ambiyaa are clearly given in the Qur`an Shareef and Ahadith,

similarly, you should prove from the Qur`aan Shareef and Ahadith the mantle of Imaamat of your twelve Imaams, which you claim to have been given by Allaah Ta`ala.

This question of the Ahle Sunnat Wal Jamaat is completely correct and appropriate, because it is in conformity to their claim. However, the Rawaafidhis are 100% helpless in presenting an answer to this question, and they will remain helpless until the day of Qiyaamah, Insha-Allaahul Azeez.

Now, to hide their inability in presenting an answer to the question, they present such silly counter-questions, such as You show us your proof of making Taqleed of the four Imaams! This question is completely inappropriate, because the Ahle Sunnat Wal Jamaat does not hold belief in the four Imaam Imaams as do the Shias of their twelve Imaams.

Nevertheless, the Ahle Sunnat Wal Jamaat says to them: Your question is based on lies. Firstly, you should prove from our reliable Kitaabs that we believe that the four Imaams are also chosen by Allaah Ta`ala. However, they cannot substantiate their false claim. Their question has no relevance to our claim.

The founder of the Mas`oodi sect  also held similar beliefs as the Rawaafidhis, that the Imaams are chosen by Allaah Ta`ala, hence he seeks from us proof for the four Imaams from Qur`aan Shareef and Ahadith. Our reply to him is the same as it is to the Rawaafidhis:

Firstly you should prove, from our reliable Kitaabs, that we hold the same beliefs regarding our Imaams as you hold regarding your twelve Imaams. Since your belief is that the twelve Imaams are specially chosen by Allaah Ta`ala, it follows that, you must be able to present reliable proof from the Qur`aan Shareef and Ahadith that they are as such and that an order has been given for us to follow them and accept them.

Also, those whom you (Ghair Muqalliddeen) accept as being (valid) Imaams, like Imaams Abdullaah bin Mubarak, Shafi, Daar Qutni, Baihaqi, Ahmed bin Hambal, Yahya bin Adam, Abu Haatim and Haakim (rahmatullahi alaihim), in which Hadith has Nabi (sallAllaahu alaihi wasallam) given an order to follow them?

If rejection of Taqleed is based on this premise, that Nabi (sallAllaahu alaihi wasallam) has not expressly sanctioned the Imaams, then tell us, the seven different types of Qiraat of the Qur`aan Shareef, which is accepted throughout the Islaamic world; in which authentic Hadith are all these different types and their correct recitals stated?

If anyone from your sect has an eighth Qiraat, then present an authentic Hadith, which has an unbroken chain of narrators to substantiate it. Or are you going to reject the recital of the Qur`aan Shareef also upon this principle of yours?

If rejection of Taqleed is based on this premise, that the names of the four Imaams are not stated in any Hadith, then tell us, does the names of Imaams Bukhari, Muslim, Tirmidhi, Abu Dawood, Nisai and Ibn Maajah (rahmatullahi alaihim), appear in any of these six Authentic Kitaabs of Hadith?

If not, then according to your logic, these personalities and their Kitaabs should also be rejected.

Show us from an authentic Hadith, that Rasulullaah (sallAllaahu alaihi wasallam) has forbidden the following of the four Imaams of Fiqh.

Taqleed ( In the Lifetime of Rasoolullah SAW & 4 Caliphs) Part 2.

3. Show me Taqleed in the time of Rasulullaah (S.A.W) ?

Taqleed in the life time of Rasulullaah (S.A.W)

1. When Hadhrat Maaz ibn Jabal (R.A) was sent to Yemen (Abu Dawood, vol.2. p. 149, Majmal Zawaid – vol.2 p. 451, Bukhari – vol. 2 p.997), then the people of Yemen followed him, made his Taqleed in all matters.

Matters pertaining to mundane affairs and issues concerning devotional practices also.

Definitely rules and principles of Deen were not completed by then. So Hadhrat Maaz(R.A) utilized the facility of deduction by analogy within the Shariat, which the ghair Muqaleeds deny and reject.

Whilst Hadhrat Maaz (R.A) was in Yemen and if a new problem or situation arose, how was the decision made?

In those days there was no sound transmission system, hi-tec transmitters, radios, satellite, e mail, cell – phones to contact Masjid -e- Nabawi (S.A.W)

Did the people of Yemen commit kufr, shirk, bidat by making Taqleed of Hadhrat Maaz bin Jabal (R.A)?

Did Nabi (S.A.W) send Hadhrat Maaz (R.A) so that the people be involved in kufr, shirk, bidat ?

This Taqleed was taking place in the life time of Nabi (S.A.W).

2. Similarly, Nabi (S.A.W) sent Hadhrat Musaib bin Umayr (R.A) as the first teacher to Madinah at the request of the Madinates after the pledge of Aqaba. (His grave lies along that of Hadhrat Hamza (R.A) in the graveyard of Uhud).

Whist Hadhrat Musaib (R.A) was in Madinah, who did the people follow?

Did Nabi (S.A.W) send Hadhrat Musaib (R.A) to teach and to be followed or just to teach ?

How could Hadhrat Musaib (R.A) contact Nabi (S.A.W) in Makkah if a new situation arose ?

Did Nabi (S.A.W) send Hadhrat Musaib (R.A) so that the people of Madinah may indulge in kufr, shirk, bidat ?

Did the people of Madinah, by making the Taqleed of Hadhrat Musaib commit kufr, shirk, bidat ?

This also took place in the lifetime of Nabi (S.A.W).

In both cases, we observe Taqleed being made of another person during the lifetime of Nabi (S.A.W), let alone after his demise.

4. Show me Taqleed in the time of Hadhrat Abu Bakr (R.A) ?

Taqleed in the time of Hadhrat Abu Bakr (R.A)

  1.  Collection and compilation of Quraan

During the battles against the claimants of false prophethood and the people who betrayed Islaam, a great number of Huffaz were martyred, specially in the battle of

Yamama. Hadhrat Umar (R.A) feared that if such a state of affairs prolonged, a good portion of the Quraan may be lost. He brought it to Hadhrat Abu Bakr (R.A)’ snotice and suggested that the collection and compilation of Quraan must be given a serious thought. At first Hadhrat Abu Bakr (R.A) did not take it seriously with the remarks :

A task which Nabi Muhammad (S.A.W) did not undertake, how can I do it.

Hadhrat Umar (R.A) said : This is a good feat. And Umar (R.A) repeated his request. Abu Bakr (R.A) realised that it is an important task. He therefore, put Zaid bin Thabit (R.A) on duty to collect Quraan since he was one of the persons who used to write down the divine revelations of Quraan. At first instance he also hesitated. But later, he realised its importance. After that he, with great care and efforts, collected scattered portions of it and compiled it in the shape of a book. (Bukhari vol.2. p. 45)

Due to the above Hadhrat Abu Bakr (R.A) is called Jame -e- Quraan. This tremendous service to Islaam was done by no one other than Hadhrat Abu Bakr (R.A). Those who speak ill of Hadhrat Abu Bakr (R.A) are thus:-

I. deprived from gathering the entire Quraan in their hearts as they have no Hifz intentions and do not perform Taraweeh at all;

II. they are not from the Ahle – Sunnat – wal – Jamaat ;

III. they do not perform the complete Taraweeh Salaat ;

IV. they directly reject Qiyas of Hadhrat Abu Bakr (R.A)

(Allaah guide them and protect us).

Whist making the decisions to compile the Quraan officially which Hadith of Rasulullaah (S.A.W) did Hadhrat Abu Bakr (R.A) use ?

Did he commit kufr, shirk, bidat by using his faculty of reason as per demand of situation ?

Therefore did the people who followed him also commit kufr, shirk, bidat ?

Those thousands of Sahaabah (R.A) who witnessed this entire proceeding did they also commit kufr, shirk or bidat ?

Then those who deny and reject the validity of Hadhrat Abu Bakr (R.A)’s act still accept the validity of the result i.e. the present Quraan ?

Yes, the Shias reject the validity of Quraan which is the compilation of Hadhrat Abu Bakr (R.A) .

Whenever Hadhrat Abu Bakr (radhiAllaahu anhu) gave a Fatwa, he made it clear that it was his Ijtihaad and view [Jaami`u Bayaanul Ilm, page 51, vol.2]. The people followed these rulings of Hadhrat Siddeeq-e-Akbar (radhiAllaahu anhu). This is known as TAQLEED.

There is no mention made in any Kitaab about even one objector or rejecter of this.

2. Hadhrat Abu Bakr (R.A) nomination of Hadhrat Umar (R.A) as second Khalif.

A Look, I have not selected my brother or my relative to the high post but have nominated the one who is the best amongst you.

All those present appreciated it. After that Hadhrat Abu Bakr (R.A) called Hadhrat Umar (R.A) and gave him quite valuable advices which proved in his tenure as modus operandi. (Tabaqat Ibne Sa’ad, vol.3 p.42)

In the above aspect of history, again we will like to know which Hadith of Rasulullaah (S.A.W) did Hadhrat Abu Bakr(R.A) use in order to nominate Hadhrat Umar(R.A) as Khalif ?

Hadhrat Abu Bakr (R.A) assessed the situation and decided unilaterally that Hadhrat Umar (R.A) will best guide and steer the Muslim Empire. He was absolutely right in his decision.

Islaam spread the most in the Khilafaat of Hadhrat Umar (R.A) and Hadhrat Muawiya (R.A).

Did Hadhrat Abu Bakr (R.A) commit kufr, shirk or bidat by nominating Hadhrat Umar (R.A) as Khalif ?

Was this nomination valid ?

Yes, in the eyes of Ahle – Sunnat – wal – Jamaat ?

Not according to the Shia Kaafirs ?

Those who reject Hadhrat Abu Bakr (R.A)’s noble decision, reject Qiyas and the Ijma (Consensus of opinion ) of the Sahaabah (R.A) who :-

(a) accept the Khilaafat of Hadhrat Abu Bakr (R.A)

(b) accept the decision for compilation of Hadhrat Abu Bakr (R.A)

(c) accept the nomination of Hadhrat Umar (R.A)

(d) accept the Khilaafat of Hadhrat Umar (R.A).

5. Show me Taqleed in the time of Hadhrat Umar (R.A) ?

Taqleed in the time of Hadhrat Umar (R.A)

1. Jamaat congregation of Hadhrat Umar (R.A)

After combining all these various pocket Jamaats in the Masjid under Hadhrat Zaid ibn Thabit (R.A), Hadhrat Umar (R.A) said, This is a bidaat, if it is a bidaat. (Tabaqaat ibn Saad )

Generally, if it is a bidaatt is not narrated or stated, giving the impression that there are two types of bidaat

1. Bidaat -e- Hasana (good bidat)

2. Bidaat -e- Saieya ( bad bidat)

However, bidat is bidat, no good or bad, no Noble bidat, no pious bidat.

Now this entire action of Hadhrat Umar (R.A) was based upon his insight, foresight, wisdom and understanding of Islaam.

Which Hadith of Rasulullaah (S.A.W) did he follow ?

Does it make him one not conforming to Hadith ?

Does this mean that he is not Ahle – Hadith ?

Does this make him one involved in kufr, shirk or bidat ?

Ask the Ahle Hadith or Ghair Muqaleeds for some answers ?

Hadhrat Umar (radhiAllaahu anhu) also gave Fataawa from his Ijtihaad and view [Mizaanul Kubra Li Sha`rani, page 49, vol.1]. He sent a message to his judges that they also make Ijtihaad when passing a ruling (which was not clearly found in the Qur`aan Shareef, Ahadith or amongst the senior Sahabah) [Jaami`u Bayaanul Ilm, page 56, vol.2]. There is no mention made in any Kitaab about even one objector or rejecter of this.

2. Hadhrat Umar (R.A) nominates six People forced Hadhrat Umar (R.A) to nominate a Khalif in his place during his life time after he was stabbed, so Hadhrat Umar (R.A) gave six names;

i. Hadhrat Ali(R.A),

ii. Hadhrat Uthman(R.A),

iii. Hadhrat Zubair(R.A),

iv. Hadhrat Talha(R.A),

v. Hadhrat Saad bin Waqas(R.A) and

vi. Hadhrat Abdul Rehman bin Awf(R.A).

He asked them to accept the Amir, whom the other five agree for the Khilaafat. He then asked permission from Hadhrat Ayesha (R.A) that he may please be allowed to be laid alongside Nabi Muhammad (S.A.W). (Mustadrak, vol.1 p. 91-93)

When nominating the six to choose amongst themselves, the next third Khalif,

which Hadith of Rasulullaah (S.A.W)’s did he follow ? or did he commit kufr, shirk or bidat ?

The six themselves nor the Sahaabah (R.A) did not ask Hadhrat Umar (R.A)

i. did you get Wahiyy (revelation) , when you nominated the six?

ii. which Hadith of Rasulullaah (S.A.W) are you following ?

When Hadhrat Uthman (R.A) was chosen as the third, rightful, deserving, worthy Khalif of Islaam then the Sahaabah (R.A) and the Tabieen (R.A) took Bait

(allegiance ).

Did anyone from amongst them ask for a Hadith to prove his (Uthman (R.A)=s) Khilaafat ? or did all of them also commit kufr, shirk or bidat?

Hadhrat Umar (R.A) said about the principles of judgement: From after today, whosoever is faced with the responsibility of Qaza (making Sharee Rulings) then he should decide by the Kitabullaah. If such an issue is presented which is not in the Kitaabullaah, then render a decision of Nabi (S.A.W), then if any issue is presented which is not found in the Kitaabullaah and in the decision of Nabi (S.A.W), then decisions should be rendered in conformity with those of the Saleeheen (Pious).

If any issue is presented which no decision available in the Kitaabullaah, or in the decision of Nabi (S.A.W) or in the decision of Saleeheen is available then make AIjtihaad . (Sunnan Nisai vol.2. p.305)

6. Show me Taqleed in the time of Hadhrat Uthman (R.A) ?

Taqleed in the Khilafaat of Hadhrat Uthman (R.A)

1. Standardisation of Quraanic dialect :

The greatest contribution of Hadhrat Uthman (R.A) towards the service of Islaam was that he saved the Quraan from anagram and alteration of words and publicized it widely.

The background of it is stated that during the expeditions of Armenia and Azerbaijan, soldiers from Syria, Egypt and Iraq were taking part, most of them were new- Muslims and non – Arabs and their mother tongue was not Arabic. Hadhrat Huzaifa bin Yamaan (R.A) was also participating in that war. He found that the non- Arabs were reading differently.

The difference was so much that the people of Syria recited it differently than the people of Iraq, similarly, the people of Basra were reading it differently to the people of Kufa. Everyone considered that his pronunciation was correct and every other one was reading it wrongly.

Hadhrat Huzaifa(R.A) was puzzled over this situation and as soon as he reached Madinah, he went straight to Hadhrat Uthman (R.A),the Khalif, and informed him about it. He suggested, take some steps, immediately, otherwise the Muslims will also make deliberate alterations in it, like the Christians and the Romans had tempered with their noble book.

As Hadhrat Huzaifa (R.A) pointed out, Hadhrat Uthman (R.A) also felt the importance and urgency of the matter. He borrowed the Quraan from Hadhrat Hafsa (R.A), the wife of Muhammad (S.A.W), which was authentically compiled by Hadhrat Abu Bakr (R.A), the first Khalif of Islaam.

He ordered Hadhrat Zaid bin Thabit, Abdullaah bin Zubair and Saeed bin-al-Aas to prepare its true copies. He distributed these authentic copies of Quraan all over the kingdom and took back all those which were lying with people written individually for their own sake and destroyed them all. (Bukhari)

Which Hadith of Rasulullaah (S.A.W) did Hadhrat Uthman (R.A) use to substantiate the standardisation of Quraan on Quraishi dialect ?

Did he commit kufr, shirk or bidat by doing so ?

The Sahaabah (R.A) and Tabieen who witnessed these proceeding and took part in these

proceeding, are they also involved in kufr, shirk or bidat because they made Taqleed of Hadhrat Uthman (R.A).

If the Taqleed of Hadhrat Uthman’s standardisation is invalid then why do those who reject Taqleed read the Quraan on the dialect standardized by Hadhrat Uthman (R.A) ?

Hadhrat Uthmaan (radhiAllaahu anhu) took pledge of Khilaafat, on the condition that he follow (make TAQLEED) of the previous Khalifahs. [Sharah Fiqh-e-Akbar, page 79].

2. Azaan :

Hadhrat Uthman (R.A) ordered that a second Azaan be given on the Day of Jumuah for the Jumuah Salaat. Prior to this the Azaan which is given near the mimbar, before the Khutba was the only Azaan. Thus it was the first and only Azaan.

Hadhrat Uthman (R.A) instituted the second Azaan, which has now become the first Azaan whilst the one before the Khutba has become the second Azaan. (See Khulafa Rashdeen -.Suyuti).

We ask:-

1. Which Hadith did Hadhrat Uthman (R.A) follow ?

2. Did the people of that time make his Taqleed or not ?

3. Was there any ghair muqaleed at that who objected ?

4. Did Hadhrat Uthman (R.A) commit kufr, shirk, bidat ?

5. Did those who adhered to his order commit kufr, shirk, bidat ?

7. Show me Taqleed in the time of Hadhrat Ali (R.A) ?

Taqleed in the Khilafaat of Hadhrat Ali (R.A)

1. Burning of those who stated that he is Allaah :

In that time the activities of Abdullaah bin Saba, the Jew posing as a devout Muslim began to show open results. Two parties arose :-

i. those who claimed to love Hadhrat Ali (R.A)

ii. those who rejected the authority of Hadhrat Ali (R.A) out of hate for Hadhrat Ali (R.A).

Hadhrat Muawiyah (R.A) did not desire or want Khilafaat. He wanted the murderers of Hadhrat Uthman (R.A) to be arrested and brought to book first, then any other government activity. Hadhrat Ali (R.A) wanted to stabilise the government first, then arrest the culprits and criminals.

On this difference the enemies of Islaam capitalised to cause battles before proper negotiations between Hadhrat Ali (R.A) and Hadhrat Muawiyah (R.A) could take place.

This resulted in the lost of many lives.

However, those that claimed Hadhrat Ali (R.A) to be Allaah on earth, Hadhrat Ali (R.A) burnt them. We know that burning is exclusively for Allaah. This action of Hadhrat Ali (R.A) let alone being contrary to Hadith, is also against the Quraan. (We accept Hadhrat Ali (R.A)’s decision, ruling and judgement whole – heartedly)  (Bukhari)

Nevertheless, the question arises, which Hadith did Hadhrat Ali (R.A) use for his decision?

Did Hadhrat Ali (R.A) commit kufr, shirk or bidat ?

Did those who helped Hadhrat Ali (R.A) (made his Taqleed) commit kufr, shirk or bidat by following the rule of Hadhrat Ali (R.A) ?

Hadhrat Ali (radhiAllaahu anhu) used to say “ I am making Ijtihaad on my view”. (Sharah – Fiqh -e- Akbar. Page 79).

2. Decisions of Hadhrat Ali (R.A) :

In the Kitaab, Musnaf ibn Shuaiba, Munaf ibn Abu Razack, Maaninul Aasrsar etc, literally thousands of ruling of Hadhrat Ali (R.A) and the Sahabaah (R.A) are stated,

without Hadith as substantiations.

Does this make them deniers and rejecters of Ahadith ?

Does this make them those indulging in kufr, shirk or bidat ?

In reality the Ahle – Hadith or Ghair Muqaleed who claim to follow the Hadith, are those who follow Hadith the least, whereas the Ahle – Sunnat – wal – Jamaat by adhering to the Sunnat, follow the Hadith most .

From the above we realise that ghair Muqaleeds are those who reject :-

i. Qiyas of the Khulafa -e- Rashideen ;

ii. Ijma of the Sahabaah (R.A);

iii. Falsely accuse the Muslims of not conforming to the Hadith ;

iv. Are mislead and misleading ;

v. Are not from the Ahle – Sunnat – wal – Jamaat ;

vi. In fact, are close to the Shias ;

Taqleed Part 1. (In the Quraan and Hadith)

The Ghair Muqallids raise many questions so forcefully that the lay man becomes bewildered and confused.These are :-

1. Show me Taqleed in the Quraan ?

Taqleed in the Quraan

1. Allah says : “ Ask the people who know, if (when) you do not know.” (Nahl – 43/ambiyaa).

This is the general rule in every walk of life.

Moreover, when one is sick then one does not go to the mechanic, also when the car requires repairs one does not go to the doctor to have it attended to. There is a broad division of separation of responsibility.

These days we know that heart patients go to the cardiologist, whilst the orthopaedic surgeon attends to bone problems, while the paediatrician cares for the ailments of children. So in one field of medicine, there is also further specialisation.

Thus the cardiologist will not do the work of the orthopaedic surgeon and so on.

Similarly in the field of Deen one cannot go to anyone or every one. One cannot place reliance on the ignorant and blind to lead the way. Deen is more important, for it means either success or disaster in this world and the Aakhiraat.

The piety, righteousness, reliability, authoritive nature and Ilm of the Imams of Jurisprudence is acclaimed and proven beyond a shadow of doubt. We, Muqaleeds, have placed our confidence in the fields of Ilm, as per instruction of the Quraan ask the people of knowledge (who know), if you do not (know), i.e. the Imams of Jurisprudence.

2. Allah says :  follow and obey Allaah and obey the Rasul, and those in authority amongst you. (Nisaa – 59)

The commentators of the Quraan state concerning Aand those in authority amongst you that:-

1. In the best of times the rulers of the Muslim empire were also the supreme authority in Deeni affairs also, like the rule of Hadhrat Abu Bakr (R.A), Hadhrat Umar (R.A), Hadhrat Uthmaan (R.A), Hadhrat Ali (R.A), Hadhrat Muawiya (R.A).

They ruled as political administrators of the empire and their decisions concerning Islaamic Deeni matters were decisive and conclusive.

2. However due to the rulers becoming less knowledgeable in Deen, two separate departments arose :-

a.) one for the rulers who controlled the political infra structure;

b.) one for Ulema who gave direction in every aspect of the empire and provided religious guidelines to the ruled and rulers.

3. Nevertheless, the authorities in Deen were held higher in status and position than the rulers. The decision of the Ulema will be final to all, the ruled and the rulers. (Vol. 2 p. 210 – Akaam ul Quraan Abu Bakr Jassass)

Allaah is ordering us to obey the authorities in Deen. In both ayats, Allaah is not ordering us to commit kufr, shirk and bidat. So the concept to follow anyone other than Allaah and His Rasul (S.A.W) is kufr, etc is definitely false.

2. Show me Taqleed in the Hadith ?

Taqleed in the Ahaadith

1. Nabi (S.A.W) when mentioning the group on Salvation stated Athat which I am upon and that which my Sahaabah (companions) are upon

(Maktubat -e- Imam-e- Rabbani vol.1 p. 102 ; Tirmidhi Vol2. P89 ; Mustadrak Vol1 P 129; Mishkaat Vol 1 P 20).

Here Nabi (S.A.W) is classifying the Acriterions for salvation in all the worlds as the Sahaabah (R.A). They should be followed. By following them no kufr, shirk, bidat is committed. Besides following only Allaah and His Rasul, adherence to others is proven.

2. Nabi (S.A.W) said to a woman who enquired that on his demise who should she follow. The blessed reply was Abu Bakr. (Mishkhat vol.2. p.555, Muslim vol.2 p. 273, Bhukhari vol. 1. p. 516) On further enquiry she was told to follow Umar after Abu Bakr.

3. A Follow Abu Bakr and Umar after me. said Rasulullaah (S.A.W) –

(Tirmidhi vol.2 p. 207, Ibn Maja p.10 , Mustadrak vol.3 p.75, Mishkaat Vol 2 p 50, Musnad Ahmed Vol 5 P 38)

4. I am pleased for you concerning that thing which Abdullaah bin Masood is pleased with  stated Nabi (S.A.W). (Mustadrakh. Vol.2 p.319)

The Taqleed of Abdullaah bin Masood (R.A) is called for by Nabi (S.A.W). –

The basis of Hanafi Fiqh is Hadhrat Abdullaah bin Masood (R.A)

Is Nabi (S.A.W) ordering his Ummat towards kufr, shirk, bidat.

(Allah forbid and save us from the ignorant ones….Ameen)

Taqleed Kya Hai ?

Aye Imaan Walo ! Itaa-at Karo Allah Ki Aur Itaa-at Karo Rasool Sallallahu Alaihi Wasallam Ki Aur Ulama Ki (Al Quraan )

   Taqleed Kya Hai ?

Hamara Maslak : Ahle Sunnat Wal Jamaat
Hamari Dawat
: Itteba Kitab Wa Sunnat Bar Tariqa e Aslaaf E Ummat.
Hamara Nara :
Ittehaad Ummat.
Hamari Koshish :
Ahya e Tauhid Wa Sunnat Aur Khatma Shirk Wa Bidat.
Hamara Maqsad :
Isha-at Maarofaat Wa Izaala-E-Munkiraat.
Minjaanib :
Majlish Tahaffuz Sunnat Wa Difa E Sahaba Radiallah Tal’a Anhum Andhra Pardesh.

Note :


Is Istehaar Ka Mukammal Ihtaram Farmaye Niche Girne Se Aur Kisi Bhi Beahterami Se Bachaye. Is Me Ayat Quraaniya Aur Ahadees Mubaraka Tehreer Hai Isko Padhye Aur Chap Kar Dusro Tak Puhucha Kar Sawab Daarain Hasil Kijiye.

Mohtaram Baraadaraan E Islam ! Ilm Deen Se Waqif Har Musalman Is Bat Se Bakhubi Waqif Hai Ke Allah Tal’a Ne Deen Islam Ke Har Shobe Ki Hifazat Keliye Khairul Quroon Aur Uske Qarib Ke Daur Me Apne Khaas Bando Ko Chun Kar Un Se Qayamat Tak Islam Ki Hifazat Ka Azeem Kam Liya Hai , Maslan Alfaz E Quran Ki Hifazat Ke Liye Asim Kufi Rh.,Hafs Kufi Rh. , Shuba Kufi Rh.  Wagaira Qariyo Ki Jamat Ko Paida Farmaya. Quran Ke Sahi Matlab Wa Mafhom Ki Hifazat Keliye Muffasireen Ko Hadees E Rasool Sallallahu Alaihi Wasallam Ki Hifazat Keliye Muhaddiseen Ko Wajood Baksha.

Isi Tarah Ummat Muslima Ki Amli Zindagi Me Quran Wa Hadees Ke Mutabiq Sahi Rehnumai Keliye Bahut Sare Fuqaha Wa Mujtahideen Ko Muntakhib Farmaya Jis Ki Tafsil Alama Ibn Qaiyam Rahmatullah Alai Ne ”Elaamul Muwaqqa-Een” Jild Awwal Metartib Ke Sath Naqal Farmayi Hai Khusosan Imam Abu Hanifa Ra,Imam Malik Ra,Imam Shafi Ra Aur Imam Ahmed Ra Ko Allah Tal’a Ne Ummat Ke Andar Jo Aam Maqboliyat Ata Farmayi Wo Har Ek Ko Maloom Hai.Puri Ummat Muslima Har Elaaqe Aur Har Daur Me Quran Wa Hadees Ke In Mahir Ulama Aur Imamo Ki Itaiba Wa Taqleed Karti Aur Unki Bat Maanti Chali Aarahi Hai.

Lekin Puri Ummat Ke Ulama Ke Is Ijma Wa Ittefaq Ke Bar Khilaf Aaj Firqa Ghair Muqallideen Hindustani Ahle Hadees Ke Ahbaab Taqleed Ko Kufr Wa Shirk Qaraar De Rahe Hai.Kam Ilm Musalmano Ke Samne Uske Khilaaf Jhuta Propaganda Karte Huwe Ayat Wa Ahadees Ko Tod Maroor Kar Pesh Kar Rahe Hai.Jamaat Ahle Hadees Ghair Muqallideen Ke Ulama Apni Jamat Ke Afrad Ko Taqleed Ka Galat Mafhom Batate Hai Aur Ahle Hadees Awaam Puri Tehqeeq Kiye Beghair Apne Ulama Ki Batai Huwi Baato Per Aitemaad Karke Unki Taqleed Me Haq Bat Se Dor Salaf Wa Saleheen Se Badgumaan Wa Mutafir Ho Jaye.

Ahle Hadees Ulama Wa Awwam Ki Isi Galat Fahmi Ko Dor Karne Aur Musalmano Ko Taqleed Ki Haqiqat Se Aagah Karne Keliye Kuch Ahem Baate Naqal Ki Ja Rahi Hai. Allah Tal’a Haq Ko Haq Samajhne Aur Rah-E-Hidayat Ko Ikhtiyaar Karne Ki Hum Sab Musalmano Ko Taufiq Ata Farmaye Ameen .

Taqleed Ki Haqiqat Yeh Hai Ke:

Agar Kisi Aadmi Ko Ek Cheez Ka Ilm Na Ho To Wo Is Chez Ke Silsila Me Ek Aise Shaks Per Aitemaad Aur Bharosa Karte Huwe Uski Baat Ko Qabool Kare Jis Ki Bat Sharai Hujjat To Nahi Hai Lekin Wo Shaks Us Ilm Wa Fan Ka Muhaqqiq,Jankaar Aur Maahir Hai Jaise Mareez Ka Doctor Ki Baat Ko Manna,Ghar Banane Wale Ka Engineer Ki Bat Ko Taslim Karna,Hadees Ke Maamle Me Muhaddiseen Ke Faisle Ko Qabool Karna, Kisi Ayat Ka Matlab Wa Mafhoom Malum Karne Ke Liye Tafsir Ki Kitabe Padhna Ye Sab Taqleed Hi Ki Surate Hai.

Lekin Umu-Man Fiqhi Masaail Me Kisi Faqhi Aur Mujtahid Ke Bataye Huwe Masla Per Amal Karne Ko Taqleed Kaha Jata Hai , Jo Quran Wa Hadees Se Sabit Hai Aur Daur Sahaba Radiallah Tala Anhum Se Aaj Tak Ahle Sunnat Wal Jamaat Ka Is Per Amal Hai (Tafsil Ke liye Dekhye Al Kalam Al Mufid Fi Asbaatul Taqleed Taif E Mansura)

Taqleed Lazim Wa Wajib Hai :

Huzur e Aqdas Sallallahu Alaihi Wasallam Ka Irshad Giraami Hai : Jo Shaks Be-ghair Ilm Ke Quran Me Koi Baat Kahe Wo Apna Thikana Dozaq Me Bana Le(Tirmizi).Har Musalman Quran Wa Hadees Ke Tamaam Uloom Se Waqif Nahi Hota Hai Lehaza Uske liye Zaruri Hai Ke Quran Ke Mahir Aalim Ki Baat Ko Qabool Karke Uske Mutabiq Amal Kare Apni Taraf Se Koi Rai Na De Warna Dozaq Me Apna Thikaana Bana Le.

Taqleed Ki Zarurat Wa Ahmiyat Aur Uska Azeem Faida:

Har Sahab Imaan Ka Ye Yaaqin Hai Ke Tamam Insaano Ki Kaamiyaabi Quran Wa Hadees Ke Mutabiq Zindagi Guzaarne Me Hai.Aur Har Padha Likha Shaks Is Bat Se Bakhubi Waqif Hai Ke Quran Wa Hadees Me Har Masala Ka Hukum Wazeh Alfaaz Me Likha Huwa Nahi Hai Balke Hazaaro Masaail Aise Hai Jinka Hukum Maloom Karne Ke Liye Quran Wa Hadees Me Gaur Wa Fikar Aur Behas Wa Tahqeeq Ki Zarurat Padti Hai.Jis Ke Liye Bahut Wasii Aur Sahi Ilm,Behtireen Faham,Arabi Zubaan Mei Mahaarat Lazim Hai.

Isliye Ke Be-Ghair Ilm Ke Quran Me Gaur Karna Aur Koi Rai Dena Haraam Aur Gunah Kabira Hai(Tirmizi).Dusri Taraf Karodo Musalmaan Aise Hai Jo Likhna Padhna Nahi Jaante Hai , Khususan Ilm E Deen Se To Musalmano Ki Aksariyat Nawaqif Hai Aisi Surat Me Shariyat Per Sahi Amal Ka Sirf Ek Mehfooz Raasta Reh Jata Hai Wo Ye Ke Quran Wa Hadees Ke Maahir Ulama Se Puch Kar Amal Kiya Jaye.Yahi Taqleed Hai. Is Mehfooz Raasta Ke Bajaye Agar Har Shaks Se Ye Kaha Jaye Ke Kisi Imam Ya Alim Ki Taqleed Shirk Hai Lehaza Khud Quran Wa Hadees Padh Kar Jo Samajh Me Aaye Us Per Amal Karlo To Yeh Sidha Gumraahi Ka Raasta Hai.

Kyuke Agar Har Shaks Apne Zaheen Wa Aqal Se Shariyat Per Amal Karne Lage Aur Apne Khilaaf Dusro Ke Masaail Ko Galat Kehne Lage To Na Musalmano Me Ittehad Qayaam Reh Sakta Hai Na Islam Apni Asli Shakal Wa Surat Per Baaqi Reh Sakta Hai. Isi Wajah Se Hindustan Ke Azeem Hanafi Aalim Hazrat Shah Wali Allah Muhaddis Dehlavi Rahmatullah Alai  (Jinko Ghair Muqallideen Ulama Hindustan Me Hadees Sharif Ko Aam Karne Wale Muhaddiseen Me Shumaar Karte Hai).Apna Yeh Tajruba Tehrir Farmate Hai “ Yaqeen Karlo Ke In Charo Maslako Me (Hanafi,Shafai,Maliki,Hambali) Ke Ikhtiyaar Karne Me Azeem Faida Hai Aur Inko Chorne Me Zabardast Nuqsaan Hai(Iqdul Jeed : 31)

Taqleed Chorne Ke Nuqsaanaat:

Taqleed Chorne Se Insaan Gumraahi Ke Jis Khatarnaak Gade Me Gir Jaata Hai Usko Bayaan Karte Huwe Usko Bayaan Karte Huwe Ghair Muqallid Alim Muhammad Hussain Batalvi Saheb Likhte Hai : ”25 Bars (Years) Ke Tajurbe Se Hum Ko Ye Baat Maloom Huwi Ke…Kufur Wa-Irtedaad Aur Fisq Ke Asbaab Dunya Me Aur Bhi Bakasrat Maujuud Hai Magar Deendaaro Ke Bedeen Ho Jane Ke Liye Be-Ilmi Ke Saath Tark Taqleed (Taqleed Chor Dena) Bada Bhaari Sabab Hai”…

Is Giro Ghair Muqallideen Ke Awaam Azaad Aur Khud Mukhtaar Ho Jate Hai(Ishaatus  Sunna  Ba-Hawala Al Kalam Al Mufid Safa No:  183) Aur Daur E Haazir Me Taqleed Chor Kar Ahle Hadees Banne Wale Afraad Ke Andar Jo Zid,Har Dharmi,Buzurgaan E Deen Aur Salaf Salaheen Se Bad Gumaani,Be-Adbi Wa Badtamizi Aur Kam Ilmi Ke Bawajuud Behas Wa Mubah-Haisa Wagaira Ki Jo Khatarnak Kharaabiya Dekhne Me Aarahi Hai Wo Khud Ghair Muqallid Ulama E Ikraam Ke Liye Lamha-E-Fikriya Hai !!!

Ummat Muhammadiya Me Taqleed Ki Tarikh:

Shaksi Aur Ghair Shaksi Taqleed Chou-Thi (4th) Sadi Ki Ejaad Nahi , Jaisa Ke Baz Kam Ilm Ya Mutas-Sibana Zahniyat Ke Log Kehte Hai Balke Sahaba Ikraam Ke Mubarak Zamana Se Aaj Tak Ummat Muslima Ke Andar Har Daur Me Taqleed Rahi Hai.Maslan Madina Munawwara Me Hazrat Zaid Bin Saabit Radiallah Tala Anhu Ki Taqleed E Shaksi Thi.(Bukhari : 237/ 1 , Hadees 1758).

Hazrat Ibn Umar Radiallah Tala Anhu Aur Dusre Sahaba Ikraam Radiallah Tala Anhum Jab Kisi Masla Me Rasool Sallallahu Alaihi Wasallam Ki Hadees Na Paate To Hazrat Zaid Radiallah Tala Anhu Ke Qaul Per Fatwa Dete The(”Alaamul Muwaqqi-een”:  17/1) Aur Yahi Taqleed Shaksi Sharai Hai.Pehli Dusri Aur Teesri Sadi Me Bhi Ummat Me Taqleed Bilkul Aam Aur Zaahir Thi.

Jaisa Ke Shah Wali Allah Rahmatullah Aile Farmate Hai : Sahaba Radiallah Tala Anhum Ke Zamana Se Chaaro Maslako Ke Zahir Hone Tak Logo Ka Yahi Tariqa Raha Ke Unko Jo Mujtahid Aalim Mil Jaata Wo Uski Taqleed Karte Us Par Kisi Bhi Qabil Aitebaar Shaks Ne Aitebaar Nahi Kiya Agar Unka Ye Amal (Taqleed) Galat Hota To Wo Hazrat Is Per Zarur Aiteraaz Karte (Iqdul Jeed : 29)

Dusri Kitab Mei Likhte Hai : Dusri Sadi Ke Bad Teesri Sadi Me Ummat Me Makhsos Mujtahid Ke Mazhab Per Amal Ka Mijaaz Paida Huwa Aur Kisi Khas Mazhab Per Amal Na Karne Walo Ki Tadaad Kam Reh Gayi (Al Insaaf : 52)  Dusri Sadi Se Saatvi Sadi Tak Hanafi,Shafii,Malikii,Hambali Ke Alawa Aur Kai Fiqhi Masalako Per Amal Hota Tha Aur Unke Imamo Ki Taqleed Shaksi Hoti Thi.

Lekin Aatvi Sadi Me Char Ke Alawa Saare Maslak Khatam Ho Gaye.Jaisa Ke Mashor Muwarikh Alama Ibn Khaldun Rahmatullah Alai Saaf Likhte Hai :

”Tamam Mulko Me Taqleed Inhi Char Imamo Per Mehdood Ho Gayi Aur Unke Alawa Dusre Maslak Ki Taqleed Karne Wale Khatam Ho Gaye Aur Aaj Ahle Islam Inhi Char Imamo Ki Taqleed Per Jame Huwe Hai”(Muqadma Ibn Khaldan : 414)

Ek Galat Fahmi Ka Azaala:

Baaz Log Kam Ilm Musalmaano Me Ye Jhuta Propaganda Kar Rahe Hai Ke Hanafi Musalmaan Quran Wa Hadees Ke Khilaaf Imam Abu Hanifa Rahmatullah Alai Ki Baat Ko Maante Hai Aur Agar Imam Abu Hanifa Rahmatullah Alai Ka Qaul Hadees Ke Khilaaf Ho Tab Bhi Hadees Ko Chor Kar Imam Abu Hanifa Rahmatullah Alai Hi Ke Qaul Per Amal Karte Hai.Rooz E Qayamat Se Gaafil In Logo Ki Ye Bat Sarasar Jhut Aur Hanafiyo Per Bohtaan Hai.

Ahnaf Quran Wa Hadees Ke Khilaf Imam Abu Hanifa Ke Qaul Ko Hargiz Nahi Maante Hai , Balke Imam Sahab Ki Nasihat ”Iza Sahi Al Hadeesi Fahuwal  Mazhabi ” Ke Mutabiq Aapka Jo Qaul Quran Wa Hadees Aur Ijma Wa Asaar E Sahaba Rdh. Ke Mutabiq Hota Hai Uspar Amal Karte Hai Aur Jo Qaul Inke Khilaaf Ho Uspar Harghiz Amal Nahi Karte.

Koi Bhi Haq Parast Muqallid Quran Wa Hadees Per Apne Imam Ke Qaul Ko Hargiz Tarjeh Nahi Deta Hai.Albatta Ghair Muqallideen Hindustaani Ahle Hadees Hi Kitaab O Sunnat Ke Khilaaf Apne Ulama Ki Baato Ko Pakde Rehte Hai Jiska Un Hazraat Se Baat Cheet Karne Walo Aur Unki Kitaabe Padhne Walo Ko Khoob Andaaza Hai.

Hanafi Wa Shafii Wagaira Hone Ka Matlab:

Baaz Log Apni Kam Ilmi Ya Fehmi Ki Bunyaad Par Is Galat Fehmi Ka Shikaar Hai Ke Hanafi Shafii Maliki Aur Hambali Hona Muslim Hone Ya Kitaab O Sunnat Ka Pairokaar Hone Ke Khilaaf Hai Aur Kisi Imam Ki Fiqh Ko Manna Quran Wa Hadees Ki Muqaalifat Hai.Lekin Yeh Saraasar Un Hazraat Ki Jehalat Wa Kam Ilmi Aur Badgumaani Hai.Fiqh , Islaam Ke Tamaam Shobo(Aqaid , Ibaadat , Mamlaat , Ma’ashirat Wa Akhlaaqiyaat Wagaira) Se Mutaaliq Shariyat Ke Un Ahkamaat Ke Majmu-E Ka Naam Hai Jo Quran Wa Hadees Ka Ek Maahir Aalim Aur Mujtahid Kitaab O Sunnat Ki Roshni Me Apni Khudadaad Fiqhi Basirat Wa Salahiyat Ke Zariye Ummat E Muslimah Ko Batlaata Hai.Fiqh Par Amal Darsal Quran Aur Hadees Hi Par Amal Hai.Jaise Saato Qirat O Me Se Kisi Bhi Qaari Ki Qirat Dar Haqiqat Kalaam Ullah Hi Ki Qirat Hai Na Ke Us Qaari Ke Ghade Huve Tariqe Ki.Fiqh Ki In Imamo Ki Taraf Nisbat Us Fan Ki Bunyaad Daalne Ke Itebaar Se Hai.Jaise Rasool Allah Sallallahu Alaihi Wasallam Ki Hadeeso Ki Nisbat Bukhari, Muslim, Tirmizi Aur Tahavi Wagaira Ki Taraf, Quran Ki Qirato Ki Nisbat Asim Kufi, Hafz  Kufi Wagaira Ki Taraf !!!!!!!!  Aur Kisi Fan Ko Uske Baani Ke Taraf Mansoob Karna Na Quran Ke Khilaf Hai Na Kisi Sahi Ya Zaeef Hadees Ke Khilaaf.

Ek Baatil Propaganda Ki Haqiqat:

Ghair Muqallideen Hindustaani Ahle Hadees Ahbaab Aam Taur Se Apni Taqriro Aur Kitabo Ke Zariya Puri Shiddat Ke Saath Ye Propaganda Karte Hai Ke Imamo Ne Khud Apni Taqleed Se Logo Ko Mana Kiya Hai Aur Is Silsile Me Chaaro Imamo Ke Kai Aqwal Bhi Wo Log Naqal Karte Hai Lekin In Irshadat Ka Sahi Matlab Wa Mafhom Nahi Batate Hai.

Panchvi Sadi Ke Azim Muhaddis Aur Imam E Waqt Alama Ibn Abdul Bar Maliki Rahmatullah Alai Imamo Ke In Aqwal Ki Haqiqat Bayaan Karte Huwe Tehreer Farmate Hai Ke Ye Sab Aqwal( Yani Taqleed Se Mumaanat Ke Jitne Aqwal Hai )Wo Sirf Ulama Keliye Hai(Rahe Awaam Toh) .Ulama Ikraam Ka Is Bare Me Koi Ikhtelaaf Nahi Ke Aam Musalmaano Per Ulama Ki Taqleed Laazim Hai.Aur Ayat Sharifa ”Fasalo Ahlaz Zikra ” Me ”Ahle Zikar ” Se Ulama Hi Muraad Hai Aur Ulama Ka Is Baat Per Ittefaq Hai Ke Jis Tarah Qibla Ke Maamle Me Naabina Aadmi Per Dusre Qaabil E Aitemaad Shaks Ki Itteba Zaruri Hai Isi Tarah Jo Shaks Aalim Aur Sahib E Basirat Na Ho Usko Apne Aalim Ki Itteba Karna Zaruri Hai.(Jaami Baayanul Ilm Wa Fazlihi : 140/2)

Kya Maujuda Ghair Muqallideen Ahle Hadees Taqleed Nahi Karte Hai:

Maujuda Zamana Ke Ghair Muqallideen Baz-Am E Khud Ahle Hadees Ahbaab Din Raat Ye Propaganda Karte Rehte Hai Ke Wo Kisi Imaam Ki Taqleed Nahi Karte Hai Sirf Imamo Ke Imaam Muhammad Sallallahu Alaihi Wasallam Ki Itteba Karte Hai Agar Unka Ye Dawa Waqai Me Sahi Aur Saccha Hota To Bahut Qaabile  Tarif Tha.

Lekin Haqiqat Ki Dunya Iske Khilaaf Hai.Insaaf Ki Nazar Se Dekhe To Maloom Hota Hai Ke Ghair Muqallid Ahle Hadees Hazrat Ne Apne Jamat Ke Ghair Muqallid Ulama Ko Allah Ke Ilawa Apna Rab Bana Liya Jis Tarah Yahood Wa Nasara Ne Kiya Tha.

(Surah Tauba)

Do Char Hadeeso Ki Yaktarfa Aadi Tehqiq Ke Alaawa Baaqi Ke Pure Deen Me Aankh Band Karke Apne Ulama Ki Andhi Taqleed Karte Hai Ulama E Ghair Muqallideen Namaz Ke Chand Masail Ke Aard Me Musalmano Ko Imam Abu Hanifa Ra , Imam Shafii Ra Wagaira Azeem Ulama Ki Taqleed Se Hataa Kar Darhaqiqat Apna Muqallid Bana Rahe Hai.

Iski Ek Moti Misaal Yeh Hai Ke Jamiat E Ahle Hadees Hyderabad Wa Secunderabad Ke Ameer Abul Hasan Prataabgadi Sahab Likhte Hai : Sach Ye Hai Ke Hum Fiqa Ke Tamam Maakhiz Ko Taslim Karte Hai Iski Tafsil Darj E Zail Me Hum Mukhtasaran Bayaan Kar Rahe Hai…Quran …Sunnat…Ijma , Aqwal Sahaba , Qiyaas , Istehsaan , Istes-Haab , Masaalehe Mursala , Sadde Zaraaye , Hurf ,  Pehli Shariyat Ke Ahkam Alhamdulilaha Ahle Hadees Mazkoora Bala Tamaam Baato Ko Maankar Unke Sharait Ke Qabool Karte Hai.(Salafiyaat Hi Jamaat E Haq Safa No: 34)

Ameer Sahab Ne Quran Wa Hadees Se Hat Kar Aur Mazid 9 Cheezo Ko Islam Me Dakhil Karne Per Na Koi Ayat Pesh Ki Aur Na Apne Daawe Ke Mutabiq  Koi Saheeh Sareeh Hadees Zikr Ki .Iske Bawajuud Aaj Tak Kisi Ghair Muqallid Ahle Hadees Ne Unse Na Daleel Ka Mutaleba Kiya Aur Na Is Shirk E Azam Per Unko Mutnaba Kiya.

Iske Alawa Ahle Hadees Ulama Ki Beshumar Kitabo Me Jagah Jagah Ibn Hajar Shafii Ra , Imam Nawawi Shafii Ra , Alama Zehbi Hambali Ra , Abdul Qadir Jeelani Hambali Ra , Ibn Abdul Bar Maliki Ra , Alama Shaami Hanafi Ra Wagaira Muqallid Ulama Ke Kai Aqwal Milte Hai Misaalo Ke Liye Dekhye( Fatawa Nazeeriya , Fatawa Sattariya Wagaira).

Thande Dil Se Sochye! Kya Yeh Ghair Muqallideen Ahle Hadees Hazrat ki Andhi Taqleed Nahi Hai ???

Ahle Sunnat aur Ahle Hadees.

Ahle Sunnat aur Ahle Hadees.

Hamara Maslak : Ahle Sunnat Wal Jamaat
Hamari Dawat
: Itteba Kitab Wa Sunnat Bar Tariqa e Aslaaf E Ummat.
Hamara Nara :
Ittehaad Ummat.
Hamari Koshish :
Ahya e Tauhid Wa Sunnat Aur Khatma Shirk Wa Bidat.
Hamara Maqsad :
Isha-at Maarofaat Wa Izaala-E-Munkiraat.
Minjaanib :
Majlis Tahaffuz Sunnat Wa Difa E Sahaba Radiallah Tal’a Anhum Andhra Pradesh.

Note :


Is Istehaar Ka Mukammal Ihtaram Farmaye Niche Girne Se Aur Kisi Bhi Beahterami Se Bachaye. Is Me Ayat Quraaniya Aur Ahadees Mubaraka Tehreer Hai Isko Padhye Aur Chap Kar Dusro Tak Puhucha Kar Sawab Daarain Hasil Kijiye.

Mohtaram Bradaran E Islaam ! Hum Sab Ka Aqeedah Hai Ke Farmaan E Rasool Sallallahu Alaihi Wasallam Ki Raushni Me Najaat Wali Aur Jannat Me Jane Wali Jamat Sirf “Ahle Sunnat Wal Jamaat” Hai.

            Ahle Sunnat Wal Jamaat Wo Log Hain Jo Quran O Hadees Aur Sahaba Ikram Razi Allahu Anhum Ke Tareeqe Ki Itteba Karte Hain , Kitab O Sunnat Aur Sahaba Ikaram Razi Allahu Anhum Ke Khilaf Deen Me Koi Nayee Baat Paida Nahi Karte, Shirk O Bid’aat Se Bhot Bachte Hain, Sahaba O Tabaeen , Salfe Saaliheen Se Muhabbat Rakhte Hain Unki Shaan Me Gustakhi O Be Adbi Nahi Karte ,

Quran O Hadees Ke Silsile Me Baghair Ilm Ke Koi Baat Zaban Se Nahi Nikalte, Shari’at Me Apni Taraf Se Koi Baat Nahi Kehte, Quran O Hadees Aur Ijma E Ummat Se Jo Aqaid O Amaal Sabit Hain Unko Baghair Shak O Shubah Ke Tasleem Karte Hain. Ahle Sunnat Wal Jamaat Hi Deen E Islaam Ke Tarjumaan O Alam Bardaar Hain Aur Unhi Ki Koshishon Se Saari Dunya Me Islam Phaila Hai.

            Isi Tarah Ahle Hadees Un Ulama E Ikram Aur Muhaddiseen Rahimahumullah Ko Kaha Jata Hai Jin Ka Sab Se Mehboob Aur Umar Bhar Ka Mashghala Nabi Sallallahu Alaihi Wasallam Ki Mubarak Hadeeson Ko Suna Yaad Karna Logon Ke Samne Bayan Karna Aur Un Se Masael Ko Nikalna Hai . Isi Tarah Jo Log Ilm E Hadees Ko Hasil Karne Ke Liye Mehnat O Mujaheda Karte Hain, Fanne Hadees Me Maharat O Kamal Hasil Kar Lete Hain Aur Hadees Shareef Ki Khidmat Me Usko Padhne Padhane Me Mashghool Rehte Hain Aise Ulama E Ikram Ko  “Ahle Hadees” Kaha Jata Hai(Tafseel Ke Liye Dekhen Sharf Ashaabul Hadees , Ahle Hadees Chand Haqaiq)

Allama Ibrahim Yamani (Rah) Likhte Hain: Ahle Hadees Un Logon Ka Naam Hai Jinho Ne Ilm E Hadees Ki Taraf Poori Tawajjoh Ki, Isko Hasil Karene Ke Liye Dunya Se Yaksoo Hogaye… Yahi Log Ahle Hadees Hain Chahe Wo Kisi Bhi Maslak Ke Hon(Ar Rauzul Baasim 1/122) Ghair Muqallid Aalim Abdullah Damanwi Sahib Likhte Hain : Muhaddiseen Ki Jamat Ko Ahle Hadees Kaha Jata Hai Jis Tarah Mufassireen Ki Jamat Ko Ahlut Tafseer Kaha Jata Hai Aur Muarrikheen Ki Jamat Ko Ahlut Tareekh Kaha Jata Hai(Al Firqatul Jadeedah 9).

Isse Ye Baat Saaf Taur Par Maloom Hui Ke “Ahle Hadees” Ulama Ki Ek Jamaat E Khaas Ka Naam Hai Jo Ilm E Hadees Ke Husool Aur Uski Taleem Me Mashghool Rehti Hai. Kisi Makhsoos Firqe Ya Maslak Walon Ka Naam Nahi Hai. Inke Koi Imtiyazi Masael Nahi Hote Hain. Ahle Hadees Ko Ashaabul Hadees Aur Muhaddiseen Bhi Kaha Jata Hai. Ahle Hadees Jamaat Me Bhot Saare Muhaddiseen Mujtahid The Jaise :

Imam Abu Haneefa, Imam Malik, Imam Shafa’ii, Imam Ahmed Rahimahumullah Waghaira, Aur Beshumaar Ahle Hadees Ulama In 4 Imamo Me Se Kisi Ek Ke Muqallid The. Jaise : Allama Nawawi Shafa’ii (Rah) Allama Zail’ii Hanafi (Rah) Ibne Abdul Barr Maliki (Rah) Allama Ibne Jauzi Hambali (Rah) Allama Aini Hanafi (Rah) Allama Ibne Hajar Shafa’ii (Rah) Shaikh Abdul Qadar Jeelani Hambali (Rah) Allama Qurtubi Hambali (Rah) Allama Ibne Kaseer Shafa’ii (Rah) Allama Shah Wali Ullah Muhaddis Dehlawi Hanafi (Rah) Baaz Kitabon Me Imam Malik (Rah) Imam Shafa’ii (Rah) Aur Imam Ahmed Rah Ko Mazhab Ahle Hadees Ka Imam Kaha Gaya Hai Aur Isi Munasibat Se Unki Taqleed Karne Walon Ko Bhi Ahle Hadees Kaha Gaya Hai (Rahmatullahul Waasi’aa) Algharz Kitabon Me Jahan Bhi “Ahle Hadees’ Ka Lafz Aya Hai Use Ya To Mujtahideen Aur Muhaddiseen Muraad Hain Ya Muqallideen ( Shafa’ii, Hambali) Inke alawa Koi Chautha Shakhs Hargiz Muraad Nahi Hai.

            Magar Hindustan Me Angrezon Ki Hukumat Ke Zamane Me Yahoodiyon Aur Isaaiyon Ki Khatarnaak Saazishon Ki Wajeh Se Musalmano Me Bhot Saare Firqe Paida Hue, Jiske Natije Me Musalma Ek Nabi Sallallahu Alaihi Wasallam Ki Ummat Hone Ke Bawajood Aapas Me Ek Doosre Ke Dushman Ban Gaye, Hatta Ke Unki Masaajid Bhi Alag Alag Hogayeen,

Un Naye Firqon Me Se Ek Firqa Maujooda Ghair Muqallideen Ka Bhi Hai Jo Apne Apko Ahle Hadees Kehta Hai. Inka Dawa Ye Hai Ke Wo Quran Aur Sirf Saheeh Hadeeson Ke Alawa Kisi Teesri Cheez Ko Hatta Ke Zaeef Hadeeson Ko Bhi Nahi Maante, Kisi Imam Ki Taqleed Ko Kufr O Shirk Qarar Dete Hain, Quran O Hadees Ke Maahir Ulam Se Masael Poochne Ke Bajaye Khud Tehqeeq Karne Aur Quran O Hadees Ko Khud Se Samajhne Ki Dawat Dete Hain, Baghair  Ilm Ke Bahes O Mubahese Karte Hain Waghaira, In Ghair Muqallideen Ka Khayal Ye Hai  Wo Huzoor Sallallahu Alaihi Wasallam Ke Zamane Se Hain.

Ye Log Kitabon Me Jahan Kahin Bhi Ahle Hadees Ka Lafz Dekhte Hain To Fauran Us Par Qabza Karlete Hain Aur Is Khush Fehmi Aur Nadani Me Mubtala Hojate Hain Aur Kam Ilm Musalmano Ko Bhi Yahi Samjhate Hain Ke Is Lafz Se Unki Naye Makhsoos Jamat Hi Muraad Hai. Lekin In Seedhe Saadhe Dosto Ka Ye Khayal Ilmi, Amali Aur Tareekhi Har Aetebar Se Haqeeqat Ke Khilaf Hai. Kyun Ke Islami Tareekh Ki Motabar Kitabon Me Beshumar Jaghon Par Hanafi, Shafa’ii, Maaliki, Hambali Ulama Ko Ahle Hadees Aur Imam Ahle Hadees Ke Naam Se Yaad Kiya Gaya Hai.

Lekin Kisi Bhi Kitab Ke Andar Kisi Bhi Zamane Me Na Ahliyat Ke Sath Khud Se Quran O Hadees Ko Samajhne Aur Jahalat O Kam Ilmi Ke Bawajood Shar’iat Ke Kisi Maahir Imam Ki Taqleed Na Karne Wale Ghair Muqallid Shakhs Ki Ahle Hadees Nahi Kaha Gaya. Angrez Ke Daur Se Pehle Rooye Zameen Par Maujoodah Zamane Ke Is Naye Ahle Hadees Maslak Ka Na Koi Madarsa Milta Hai Na Koi Masjid, Na Inki Koi Kitab Nazar Aati Hai Na Kisi Kitab Me In Ka Koi Tazkira Aya Hai.

Tareekh Me Tabqaat E Hanafiya, Tabqaat E Shafai’yya, Tabqaat E Maalikiya , Tabqaat E Hanabela Ke Naam Se Kitaben Milti Hain. Lekin Tabqaat E Ahle Hadees Ya Tabqaat E Salafiyaa Ke Naam Se Koi Kitab Nahi Milti. Chauthi Sadi Se Pehle Aur Baad Ke Beshumaar Muhaddiseen Ke Namao Ke Sath Hanafi, Shafa’ii, Maliki Aur Hambali  Ke Alfaaz Likhe Hue Hain Lekin Kisi Muhaddis Ya Mufassir Ke Naam Ke Sath Ghair Muqallid, Muhammadi, Salafi  Ya Asari Likha Hua Nahi Hai. Ghair Muqallideen Ko Aam Log Ibteda Me Wahabi Kehte The Aur Ghair Muqallid Hazraat Apne Apko Muhammadi Kehte The,

Phir Nawab Siddiq Hasan Khan Sahib Waghaira Ulama E Ghair Muqallideen Ne Mil Kar Angrezo Se Darkhast Kar Ke Apni Jamat Ke Liye “Ahle Hadees” Ka Naam Registered Karwaliya Us Waqt Se Ye Hazraat Apne Apko “Ahle Hadees ” Kehne Lagey(Mazeed Malomaat Ke Liye Dekhye Al Kalaamul Mufeed Fii Isbaatit  Taqleed, Firqe Ahle Hadees Pak O Hind Ka Tehqeeqi Jayeza, Ta’aruf Ulama E Ahle Hadees)

Maujooda Jamat Ahle Hadees Ki Tareekh Ka Agar Jayeza Liya Jaye To Maloom Hota Hai Ke Is Jamaat Ne Kam Ilm Muqallideen Khusoosan Hanafiyon Ko Ghair Muqallid Banane Ke Alawa Barre Sagheer(Hind O Pak) Ke Musalmano Ke Haq Me Aj Tak Ki Tareekh Me Kahin Bhi Koi Khaas Faida Aur Khair Ka Kaam Anjaam Nahi Diya, Is Jamat Ne Apne Aaghaz Hi Se hi Dushmann e Islaam ki Saazisho ka Shikaar Hokar Ummat E Muslimah Ki Aksariyat Ahnaaf Aur Fiqh E Hanafi Ko Apna Mukhaalif Bana Liya. Imam Azam  Abu Haneefa (Rah) Aur 1200 Saal Se Jaari Musalmano Me Maqbool O Motabar Fiqh Hanafi Ko Jhoote Propaganda Ke Zarye Badnaam Karna Aur Ahnaaf Ko Fiqh Hanafi Se Hata Kar Ghair Muqallid Banana Hi Is Jamat Ka Asal Maqsad , Waqt Ka Sab Se Bada Jihaad, Mehboob Mashghala Aur Azeem Mission Hai.

Maujooda Ahle Hadees Ahbaab Ne Shuru Hi Se Hanafiyo Par Jhoota Ilzam Lagaya Hai Ke Hanafi Log Quran O Hadees Ko Chord Kar Imam Abu Haneefa (Rah) Ki Har Har Baat Me Taqleed Karte Hain, Lekin Baar Baar Mutalabe Ke Bawajood Woh Log Ulama E Ahnaaf Ke Samne Aj Tak Fiqh Hanafi Ka Ek Bhi Masla Pesh Nahi Kar Sake Jo Quran Ya Saheeh Sareeh Marfoo’ Ghair Mu’ariz Hadees Ke Khilaaf Ho Aur Hanafi Maslak Me Us Par Fatwa  Diya Gaya Ho.

Taqleed Ke Bare Me Ulama E Islam Aur Muhaddiseen E Ikram Ke Sunheri Aqwaal:

1. Shaarih E Muslim, Muhaddis E Kabeer Allama Nawawi Shafa’ii (Rah) Farmate Hain: Quran O Hadees Ke Maahir Ulama Ne 4 Imamo Me Se Ek Hi Imam Ki Taqleed Ko Ummat Par Wajib Farmaya Hai Aur Imamula Harmain (Rah) Ne Charo Imamo Ki Taqleed Ke Wajib Hone Par Tamam Ulama Ka Ijma O Ittefaq Naqal Farmaya Hai(Rauzatut Taalibeen) Doosri Kitab Me Likhte Hain Har Shakhs Par Laazim Hai Ke Wo Koi Ek Maslak Chun Le Aur Phir Usi Ki Taqleed Kare(Bahawaala Taqleed Ki Shar’ii Haisiyat:66)

2. Tasawwuf e Kitaab Madarijus e Saleheen ke Musannif Allama Ibne Qayyim Rah Likhte Hain: Hadees Padh Kar Masael Batana Sirf Us Shakhs Ke Liye Jayaz Hai Jis Ke Paas Qaabiliyat O Salahiyat Ho, Wo Usool O Qawaid Aur Arabi Zaban Se Achi Tarah Waaqif Ho, Agar Kisi Shakhs Ke Pas Ye Salahiat Na Ho To Us Par Wahi Kaam Farz Hai Jsika Allah Ta’laa Ne Hukum Diya Hai Ke “Ahle Ilm Se Poocho Agar Tum Na Jante Ho”(A’alaamul Muwaqqi-een4/180)

3. Imam Baghawi (Rah)  Farmate Hain Ke Jis Shakhs Ke Andar (Ijtehaad Ki Pancho) Sharten Maujood Na Hon Us Par Kisi Mujtahid Ki Taqleed Wajib Hai (Aqdul Jeed ,p No: 7) Shah Wali Ullah (Rah) Ka Irshad Hai: Ummat Ke Qabil E Aetemad Afraad Ne In Charo Maslakon Ki Taqleed Ke Jayez Hone Par Ittefaq Kar Liya Hai Jo Aj Tak Bhi Qayem Hai Aru Isme Jo Faidey Hain Wo Zaahir Hain(Hujjatullahul Baaligha 1/154).

Doosri Jagah Likhte Hain : Sahaba Razi Allahu Anhum Ke Zamane Se Charo Maslakon Ke Zaahir Hone Tak Musalmano Ka Yahi Tareeqa Raha Ke Unko Jo Mujtahid Mil Jata Wo Us Mujtahid Ki Taqleed Karlete Is Par Kisi Bhi Qaabil E Aetemad Aalim Ne Aeteraz Nahi Kiya, Agar In Musalmano Ka Ye Amal(Taqleed) Ghalat Hota To Us Zamane Ke Ulama Is Par Zaroor Aeteraz Karte(Eqdul Jeed ,p No: 23) Mufassir E Kabeer, Mulla Jivan (Rah) Farmate Hain: Is Baat Par Poori Ummat Ka Ittefaq Hogaya Hai Ke Itteba Sirf 4 Imamo Ki Jayaz Hai(Tafseerat E Ahmadiya)

            Muhaddis Ibne Hajar Makki Shafa’ii (Rah)   Farmate Hain: Hamare  Zamane Me Ulama E Deen Ka Yahi Fatwa Hai Ke 4 Imamo(Imam Shafai, Malik, Abu Haneefa Aur Ahmed Rahimahumullah) Hi Ki Taqleed Jayaz Hai Inke Alawa Kisi Aur Imam Ki Jayaz Nahi(Fathul Mubeen Fii Sharhul Arbaieen 1/196)

            Mashhoor Faqeeh O Muhaddis Allama Syed Tahawi Hanafi (Rah) Farmate Hain: Allah Ta’ala Ki Madad Ahle Sunnat Wal Jamat Ki Muwafiqat Karne Me Hai… Aur Ye Najaat Pane Wala Firqa(Ahle Sunnat Wal Jamat) Aj Chaar Maslakon Me Jama Hogaya Hai. Aur Wo Hanafi, Maaliki, Shafa’ii, Aur Hambali Hain(Tahtawi 4/153)

            Panchwi Sadi Ke Azeem Tareen Muhaddis O Faqeeh Allama Ibne Abdul Barr (Rah) Wazeh Aur Do Tok Alfaaz Me Likhte Hain:

            “(Imamo Ke) Wo Tamam Aqwaal(Jin Me Unho Ne Apne Shagirdon Ko Taqleed Se Mana Kiya Hai Aur Jin Ko Aaj Ghair Muqallideen Zor O Shor Se Pesh Kar Rahe Hai Wo Aqwaal) Mujtahideen Ulama Ke Liye Hain( Aur Awaam Ke Mutalliq) Ulama Ka Is Baare Me Koi Ikhtelaaf Nahi Hai Ke Aam Musalmano Par Ulama Ki Taqleed Laazim Hai Aur Aayt E Shareefa   “ فَاسْأَلُوا أَهْلَ الذِّكْرِ” Se Ulama Hi Muraad Hain(Jaame’ Bayan Ul Ilm 2/140)

            Maahir Quraa O Hadees Allama Ibne Jauzi (Rah) Irshad Farmate Hain: Foro’ii(Jayaz O Na Jayaz , Halaal O Haraam Ke) Masael Chaunke Naye Naye Pasha Aate Rehte Hain Aur Awaam Par Unka Pehchanna Dushwaar Hota Hai Aur Dhoka Khaana(Ghalati me padhna) Qareeb Hai Isi Liye Un Masael Me Aam Musalman Ko(Jo Mujtahid Na Ho) Taqleed Karna Behter Hai….. Iblees Ne…. Baaz Logo Ko Ye Samjha Diya Hai Ke Taqleed Par Jame Rehna Bura Hai.(Talbees E Iblees Mutarjim 108)

            Mahshoor Muarrikh E Islam Allama Ibne Khaldoon (Rah) Apne Haqeeqat Afroz Mushahade Ko Bayan Karte Hue Wazeh Alfaaz Me Likhte Hain: Tama Mulkon Me Taqleed Inhi 4 Imamo Par Mehdood Hogai Aur Inke Ilawa Doosre Maslak Ki Taqleed Karne Wale Khatm Hogaye Aur Aj Ahle Islaam Inhi 4 Imamo Ki Taqleed Par Muttafiq Hain.(Muqaddama Ibne Khaldoon 414)

            Hazrat Shah Ishaq  Muhaddis Dehlawi (Rah) Sawaal No: 161/162 Ke Jawab Me Farmate Hain Charo Maslakon Ke Darmyan Jo Ikhtelaaf Hai Wo Ikhtelaaf Ya To Sahaba Razi Allahu Anhum Ke Ikhtelaaf Ki Wajeh Se Tha Aur Sahaba  Razi Allahu Anhum Ke Mutalliq Huzoor Sallallahu Alaihi Wasallam Ka Irshad Hai: Mere Sahaba Sitaron Kitarah Hain Tum Jiski Bhi Pairwi Karoge Hidayat Paa Jaaoge… Ya Qiyas O Hujjat Ke Ikhtelaaf Se Waqai Hua Aur Qiyaas Nas Se Sabit Hai… Ya Wo Ikhtelaaf Hadees Ke Zaahiri Alfaaz Aur Istimbaat Ki Wajeh Se Hai. In Charo Maslako Ke Muqallid Ko Bid’ati Nahi Kaha Jayega Kyun Ke Charon Ki Taqleed Hadees Shareef Ke Zaahir O Baatin Ki Taqleed Hai Aur Hadees Ki Itteba Karne Wale Ko Bid’ati Kehna Gumrahi Aur Sabab E Azaab Hai(Khulaasa Miatu Masael 92-102)

            Hindustan Ke Mufti Abddur Raheem Raajpoori (Rah) Farmate Hain: Dunya Ke Har Kaam Me  Taqleed Ki Zaroorat Padti Hai. Lekin Deen Ke Maamle Chand Hadees Ki Kitabon Ke Tarjume Dekh Kar Apne Ap Ko Uloom E Quran O Hadees Ka Maahir Samajhne Lagna Aur Aimma E Hudaa O Aslaaf E Ezaam Ke Sath Badgumaani Karna, Unki Shaan Me Bad Zubani Aur Gustakhi Karna Aur Unki Taqleed Ko Shirk O Bid’at Kehna Aur Apni Naaqis Fahem O Aqal Par aetemad Karna Aur Hawaye (Khahishaat) Nafsaani Ki Itteba Ko Ain Tauheed Samajhna Ye Kahan Ka Insaaf Hai… Agar Hamare Ghair Muqallideen Bhai , Hat Dharm Kath Hujjati Aur Zid Ko Chord Kar Diyanat Daari Aur Thande Dil Se Ghaur Karen To Koi Wajeh Nahi Ke Adme Taqleed Ke Aqeede Par Jame Rhain. (Fatawa Raheemiya 4/182)