"Leader in Islam"

[blackstallion]

A Leader in Islam

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

Allaah says,
"If you differ in anything among yourselves, refer it to Allaah and His Messenger, if you believe in Allaah 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 Allaah" [42:10]
Ibn al-Qayyim said, "Based on these verses, scholars have agreed that referring to Allaah means referring to His Book, and referring to the Messenger, sallallaahu 'alayhi wa sallam, means referring to him in person when alive, to his Sunnah after his death." The first verse of Soorah an-Nisaa (Soorah 4), is also proof that the Sharee'ah has been perfected and completed. Ibn al-Qayyim 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 Allaah'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."

Sharee'ah is the Judge and is not to be judged: This is its power and its role. This means that the Sharee'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 Madhahib, schools of thought, judge the Qur'aan and Sunnah by what their Imaam say. For example, Abul Hassan al-Karkhy, a prominent Hanafi Imaam, said, "Every verse 'in the Qur'aan' that differs with our Madhhab's understanding is either wrongly interpreted or abrogated, and the same applies to every hadith as well."

Democracy: Today, one of the ugly examples of people taking the Divine Sharee'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 Sharee'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 Aqeedah, Imaam at-Tahawi said, concerning the one who rules with other than Allaah's rule, "If he thought that ruling in accordance with what Allaah has descended is not mandatory and that he has a choice in it, or he belittled it, while certain that it is Allaah's judgement, then he has committed Kufr, disbelief." No one from this Ummah is faultless except the Prophet, sallallaahu 'alayhi wa sallam. And so Allaah ordered us, when in conflict, to refer to Him and to His Messenger, sallallaahu 'alayhi 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 Allaah and His Messenger, sallallaahu 'alayhi wa sallam. This also indicates that the claim of some sects that their Imaams are faultless is baseless.

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

The referral to the Qur'aan and the Sunnah has to be done by those who qualify for it, the scholars, Allaah 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. Ibn al-Qayyim 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 Allaah's rulings depicted in His Book or through the sayings of His Messenger, sallallaahu 'alayhi wa sallam, and understanding how to apply them to the reality under consideration."

Also, Abu Batah al-Akbari said, "Imaam 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.' "

Ibn al-Qayyim 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 Allaah's religion."

2) Scholars who sell themselves for worldly possessions. The Messenger of Allaah, sallallaahu 'alayhi 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)

Ibn al-Qayyim said, "When people of knowledge prefer this worldly life and love it, they will definitely say what is not true about Allaah, in their fatawa, judgments, sayings and actions." This is due to the fact that Allaah'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 Taymiyyah 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

[profastian]

"Based on these verses, scholars have agreed that referring to Allaah means referring to His Book, and referring to the Messenger, sallallaahu 'alayhi wa sallam, means referring to him in person when alive, to his Sunnah after his death."

These lines say it all. Who are the scholars to agree what Quran is referring to. How can one deduce that the Messenger of Allah means the Sunnah after his death. Is this said anywhere in the Quran? I thought you guys went strictly by the Quran and don't believe in personal interpretations. Isn't this a personal interpretation. The messenger of Allah means the messenger of Allah. Nothing else.

[blackstallion]

"Based on these verses, scholars have agreed that referring to Allaah means referring to His Book, and referring to the Messenger, sallallaahu 'alayhi wa sallam, means referring to him in person when alive, to his Sunnah after his death."

These lines say it all. Who are the scholars to agree what Quran is referring to. How can one deduce that the Messenger of Allah means the Sunnah after his death. Is this said anywhere in the Quran? I thought you guys went strictly by the Quran and don't believe in personal interpretations. Isn't this a personal interpretation. The messenger of Allah means the messenger of Allah. Nothing else.

Profastian
Every time you fall flat whenever you comment on my article.
That's why I always say in all my articles..."READ QURAN WITH UNDERSTANDING"

Read these Verses from Quran carefully

Allah says in the Holy Quran Chapter 4 Surah Nisa verse 79-80:
We have sent you (O Mohammed) as a Messenger to mankind, and Allah’s witness suffices for this. Whoever obeys the Messenger, in fact obeys Allah, and whoever turns away from him, he will be accountable for his deeds. Anyhow, we have not sent you (O Mohammed) to be a guardian over them.

Allah says in the Holy Quran Chapter 3 Surah Ale Imran verse 31-32:
O Prophet, tell the people, “If you sincerely love Allah, follow me. Then Allah will love you and forgive you your sins, for He is All Forgiving, All Merciful.” Also say to them, “Obey Allah and His Messenger.” And if, in spite of this, they do not accept your invitation, warn them that Allah does not love those, who refuse to obey Him and His Messenger.

There are number of more verses in Quran where Allah says to follow Quran and the prophet.
Now, a student of understanding can also answer your Question

How can one deduce that the Messenger of Allah means the Sunnah after his death. Is this said anywhere in the Quran?

During your school/college days what ever you have learned from your professors do you follow and practice according to their teachings immaterial whether He/she is alive or death?

The truth of the matter is that almost all the sects of Islam are unanimous in the major aspects of the Sunnah of the Messenger of Allah (saws). All agree that there are five obligatory prayers, all agree on the number of rakahs of the prayers, all agree on the way the prayers have to be prayed, all agree on the time and manner of the obligatory fasts, all agree on the payment of the zakah, all agree on the time and manner of the hajj, etc. There might be small differences in some matters, but these differences do not affect one’s imaan and belief in Islam. If some believers fold their hands in their prayers with the intention that they are following what the Prophet (saws) did, and some believers keep their hands straight with the intention that they too are following the Messenger of Allah (saws), Allah will Insha Allah accept their deeds according to their intentions.

The major differences between the sects of Islam is in the History of the Muslims! They differ mostly on what happened after the Messenger of Allah (saws) died and who became the Khalifa or Ameer ul Mumineen after the death of the Prophet (saws). Islam was completed, the Glorious Quran revealed, and the Sunnah of the Messenger (saws) was established in the Prophet’s lifetime itself! It should not matter in one’s imaan and faith whether Hadrat Abu Baqr was chosen the Khalifa, or whether the believers chose Hadrat Ali. These noble companions themselves did not have any political ambitions, nor was there any animosity between these pious slaves of Allah. Their mission was always to serve Allah and His Messenger (saws) and the Cause of Islam. They were more interested in earning the mercy and forgiveness of Allah, rather than the transient glory and kingdom of this world. These supposed differences and animosity between the noble companions were fabricated and created many years after their deaths by unscrupulous people for their own political gains.

The Sunnah of the Messenger (saws) was established and seen and learnt by his companions, who in turn passed it on to their companions and descendants. That is how the Sunnah was established and practiced by the believers through time. Scholars like Bukhari, Muslim, Tirmidhi, etc. only collected this data and preserved them in a book form for the reference and benefit of future generations. And this was done at least 300 years after the death of the Prophet (saws). Thus to believe that one prays his prayers in a particular manner, or fasts in the prescribed way is only because it is mentioned in Muslim or Bukhari is incorrect. No believer waited 300 years after the death of the Messenger of Allah (saws) for Bukhari to collect the ‘hadiths’, before establishing prayer, paying zakat, or fasting, etc. These were practiced during and after the death of the Messenger of Allah (saws) by the believers, and passed on generation through generation.

The true deen of Islam does not change, no matter what the differences are: simply because we have the Holy Quran intact amongst us, and until the end of time Insha Allah. And the foundation remains the same as it was: that there is no god except Allah Alone, and Mohamed (saws) is the slave-servant and Last Messenger of Allah.

One of the biggest criteria to determine whether something can be part of the Sunnah or not is to determine first and foremost if the act is in conformity with the guidance of the Holy Quran, simply because the Messenger of Allah (saws) lived the Quran in all aspects of his life. To understand the Sunnah, it is a precondition that one must have knowledge of the Glorious Quran. That way he will never be mis-guided.

Allah says in the Holy Quran Chapter 3 Surah Ale Imran verse 31-32: Prophet, tell the people, “If you sincerely love Allah, follow me. Then Allah will love you and forgive you your sins, for He is All Forgiving, All Merciful.” Also say to them, “Obey Allah and His Messenger.” And if, in spite of this, they do not accept your invitation, warn them that Allah does not love those, who refuse to obey Him and His Messenger.

Your brother and well wisher in Islam,

[profastian]

You didn't answer my question. The Quran says refer to Allah and his messenger, when you differ. Whom to refer when the Prophet is dead?
You and me differ on this. Whom should we refer to?

[anajmi]

profastian,

Since the prophet (saw) is dead, you are screwed. You do not have the prophet and you do not have his teachings. Atleast blackstallion has the teachings of the prophet (saw) in the form of the sunnah. You are out of luck over there too!!

The Quran says refer to Allah and his messenger, when you differ. The dai is not the prophet. The prophet (saw) is dead. You are definitely screwed.

[labbaikyaHussain]

copy paste bull shiit


http://www.islamchest.com/uploads/5/0/2 ... st.com.pdf

[profastian]

profastian,

Since the prophet (saw) is dead, you are screwed. You do not have the prophet and you do not have his teachings. Atleast blackstallion has the teachings of the prophet (saw) in the form of the sunnah. You are out of luck over there too!!

The Quran says refer to Allah and his messenger, when you differ. The dai is not the prophet. The prophet (saw) is dead. You are definitely screwed.

Actually we are not. Every DAI is a messenger of God. He is not a Nabi but definitely a messenger. So only you guys are screwed

[Muslim First]

copy paste bull shiit

Lamebrain

You do the same. At least this stuff make sense.

You shouls take some lessons dumb A.

[anajmi]

Every DAI is a messenger of God. He is not a Nabi but definitely a messenger.

That is a story fed to morons like you. Every messenger of God comes with a book that is left for the world to see. What have your Dais brought?

[labbaikyaHussain]

Every DAI is a messenger of God. He is not a Nabi but definitely a messenger.

That is a story fed to morons like you. Every messenger of God comes with a book that is left for the world to see. What have your Dais brought?

who says a messenger always brings a book? there are 124000 messengers from Allah and we hardly knows 10 books which can be considered holy.Infact one meaning of DAI means a messenger.

[anajmi]

So you agree that your current messenger doesn't have a message from God correct?

[labbaikyaHussain]

So you agree that your current messenger doesn't have a message from God correct?

he has the same message what Muhammed(saw) had...he is just a messenger to propogands message of ISLAM.he is not bringing new religion or book.

[anajmi]

In that case, every person that teaches the Quran is a messenger of Allah. Your Dai is nothing special.

[labbaikyaHussain]

Every DAI is a messenger of God. He is not a Nabi but definitely a messenger.

That is a story fed to morons like you. Every messenger of God comes with a book that is left for the world to see. What have your Dais brought?

yeah so here u are wrong...DAI is messenger of GOD.

[Muslim First]

yeah so here u are wrong...DAI is messenger of GOD.

Lamebrain

If he is messenger, What message you heard from him which is not in Qur'an or sunnah of Prophet SAW?