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Hence it is important for a Mujtahid to do Ijtihad in these two types and as for the Muqallid, it is important for him to do Taqleed. Even if the Mujtahid makes an error, he will not be deprived of reward and if his Ijtihad is correct then he will be entitled to double reward.
Likewise it has come in Bukhari Sharif Vol 2 pg. What is the harm in doing Taqleed of anybody else, especially those Sahabah whose virtues have been mentioned profusely in many Ahadeeth. The reason for doing Taqleed of the four Imams is not because they are thought to be greater than the Sahabah , but when doing Taqleed it is important to acknowledge the masa'il in which Taqleed is done.
Today, there are vast amounts of details and explanations present about the masa'il, compiled and collected in the Mazahib of the four Imams, from Kita-but-Taharah to Kitabul-Fra'idh, including Ibadah, Dealings etc. These type of detailed and compiled Mazahib cannot be found from the Sahabah, Tabi'een or the Tab'i-Tabi'een.
So if one was to do Taqleed of anybody apart from the four Imams, then how would he do it? This is why Taqleed of the four Imams alone, has been chosen. Allah bestowed upon the four Imams the knowledge of the Qur'aan and Ahadeeth in depths and the complete skills of Istinbaat to this extent that they had access to all the Ahadeeth of the Prophet , which proliferated throughout the world by the Sahabah. It is possible that there might have been a narration that one of them knew about but the other did not, but there could not possibly be a narration that none of them knew about.
Hazarat Shah Waliullah Muhadith Dehivi rahmatullahi alaihe has written in Sharhul- Mu'at-ta, page 6 about the spreading and circulation of Ahadeeth and about Madina Tayiba, being the headquarters of knowledge.
What harm is there in following one Imam for one mas'alah, then another Imam for some other mas'alah, the way it was in the time of the Sahabah and the Tabi'een. They were not dependent on one individual in following the whole Mazhab.
ANSWER In the time of the Sahabah, virtue and prosperity had the upper hand and generally there was no part in deen for fulfilling personal desires. In later times, this was not the case. Instead, people started having the urge to ask one mas'alah from a certain Alim and if the answer was against their desires, they would walk off to another Alim in search of ease.
It is apparent that this can not be the motive for the search of truth. Sometimes this can cause a lot of damage. For example, a person made wudhu then touched his wife. Somebody following the Mazhab of Imam Shafi'ee rahmatullahi alaihe said to him "Repeat your wudhu because touching your wife breaks the wud-hu. Somebody following the Mazhab of Imam Abu Hanifa rahmatullahi alaihe says to him, 'Repeat your wudhu because vomit breaks the wudhu in the opinion of Imam Abu Hanifa rahmatullahi alaihe.
Following in this manner is in actual fact doing Taqleed of neither of the Imams. Instead it is fulfilling personal desires, which is forbidden in the Shari'ah. It leads a person astray and away from the path of Allah. Anybody who had the same thought regarding Imam Sha-fi'ee rahmatullahi alaihe , Imam Malik rahmatullahi alaihe or about Imam Ahmad rahmatullahi alaihe , he started doing his Taqleed.
Now, this is incorrect to leave one's own Imam whenever a person feels and start following a different Mazhab, because without permission of the Shari'ah it becomes Talfeeq and fulfilment of personal desires. In result of which a person is lead astray. After opposing Taqleed for a very long period of time and then becoming affected with bitter experience for not doing Taqleed, he writes, "We found out from 25 years of experience that those people who abstain from entire Mujtahids and Taqleed, they end up saying farewell to Islam.
Some become Christians whilst others end up without any Mazhab at all. Rebellion and disobedience of the Shari 'ah is a petty result of this freedom. Whose hearts are enriched with the fear of Allah and whose lives are enlightened with the lamp of the Sunnah of the Prophet , still choose to do Taqleed, despite having these qualities and virtues.
It would not be an exaggeration if it was said that these Ulama reached such a status only through following the Prophet and doing Taqleed of the pious servants of Deen and the great Mujtahideen. Was Shah Waliullah a Muqallid or not?
If he was a Muqallid then what was his Maslak? Here some people say he was not a Muqallid. Please give reference from some authentic source. ANSWER Hazarat Shah Waliullah Sahib rahmatullahi alaihe was enriched with the treasures of a vast amount of knowledge, deep concerns, high morals, righteous behaviour, purified mind, cleansed heart, strong connection and true saintliness.
Whenever any doubts arised, instantly it was solved through Nabawi Ruhanyat as if all the traditions were in front of him. He was well aware of the Mazahib and had full experience of the Imams of Ijtihad regarding the principles of Istinbaat and the derivation of masa' il.
He was well versed in the science of collaboration between two traditions and was a Hafiz of Naasikh and Mansookh etc. Considering all this, he did not have the need to do Taqleed but the Prophet compelled him to do so.
There were other thing as well apart from Taqleed which he was forced to do against the urge of his nature. Hence he writes. Fuyuzul-Haramain pg. On the Sanad he wrote 'Hanafi' with his name. It has also got Hazarat Shah Rafi-ud-deen's certification on it, to prove that it was written by his father, along with Shah Alam's stamp of confirmation as well.
From this we can tell that he stayed a Hanafi till the end. Nobody has the authority to say that he became a Ghair Muqallid. Of course he used to collect them according to his capability and discuss the strength and weakness of the proofs, which might have left doubts in some people.
If in the opinion of Imam A'zam rahmatullahi alaihe something is regarded as unlawful and there is a Sahih Hadith contradicting Imam Sahibs rahmatullahi alaihe opinion. The narrators are approximately more than four in number and they are all reliable. From this hadith a number of points are established:. The questioner in the hadith did not demand proof or a basis for the decree. This is a precise example of taqlid in practice. The permissibility and validity of taqlid is therefore evident from this, especially because of its prevalence in the glorious time of the Messenger saw.
You are commenting using your WordPress. You are commenting using your Google account. You are commenting using your Twitter account. You are commenting using your Facebook account. In reality by doing this a person does not make taqleed of either Imam Shafie rahmatullah alayh or Imam Abu Hanifa rahmatullah alayh but he is following his desires, and Shariat has prohibited us from following our desires.
Therefore it is necessary to make taqleed of one Imaam only. It is for this reason that the Quraan e Kareem has connected adherence with turning towards Allah repentantly. Generally, someone feels according to his strong presumption mat Imam Abu Hanifa rahmatullah alayh is most probably correct and munib has the quality of inaabat that is his ijtihaad conforms more with the Quraan and Hadilh. That is why he has opted to make taqleed of Imam Abu Hanifa rahmatullah alayh.
It is not permissible for one to cease making taqleed of one Imam and follow a not her Imam when one wishes. You are commenting using your WordPress. You are commenting using your Google account. You are commenting using your Twitter account. You are commenting using your Facebook account. Notify me of new comments via email. Notify me of new posts via email.
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