Sahabah (radhiAllaahu anhum), because they used to give Fataawa to the masses (for which they provided no proofs). They did not order the masses to make their own Ijtihaad. [Al-Mustasfa, page385, vol.2]. Hadhrat Shah Waliullaah Muhaddith Dehlwi (rahmatullahi alaih) states: Then the Sahabah dispersed into the villages/cities/countries. Each one of them became the Muqtada (one who is followed) of these respective places. He also mentions that these Sahabah (radhiAllaahu anhum) used to pass Fataawa from their own Ijtihaad and views. [Al-Insaaf, page 3]. The inhabitants of Makkah Mukarrama used to make TAQLEED-E-SHAKHSI of Hadhrat Abdullaah ibn Abbaas (radhiAllaahu anhuma). Many of his Fataawa are listed in AMusannif Abdur Razzaaq and AMusannif Ibn Abi Shaibah. The Fataawa of Hadhrat Zaid bin Thaabit (radhiAllaahu anhu) was followed in Madinah Munawwarah. Whatever Fatwa he gave he used to say: AThis is my view. [Jaami`u Bayaanul Ilm, page 58, vol.2]. The Fataawa of Hadhrat Anas (radhiAllaahu anhu) was followed in Basra. Many of his Fataawa are also stated in AMusannif Abdur Razzaaq and AMusannif Ibn Abi Shaibah, where no proofs are mentioned. The inhabitants of Basra used to follow him to the letter without any objections and they made TAQLEED-E-SHAKHSI of him. The Fataawa of Hadhrat Abdullaah bin Mas`ood (radhiAllaahu anhu) was followed in the Daarul Uloom of Kufa. He used to give Fataawa from the four sources of Fiqh (Adilla Arba`a) [Nisai, page 264]. In most of his rulings he used to say: AI am giving this ruling according to my view. [Jaami`u Bayaanul Ilm, page 58, vol.2]. Many of his Fataawa are mentioned in the Kitaabs of Hadith. His Masaa`il are given without mentioning any proof, and everyone followed him without any objection. This is known as TAQLEEDE- SHAKHSI. The Fataawa of Hadhrat Abu Darda (radhiAllaahu anhu) was followed in Damascus. Whatever Fatwa he gave he used to say: AThis is my view. [Jaami`u Bayaanul Ilm, page 58, vol.2]. Many of his Fataawa are mentioned in the Kitaabs of Hadith. His Masaa`il are given without mentioning any proof. It is evident that the era of the Sahabah and the Taabi`een was an era where Ijtihaad and TAQLEED was the order of the day. There was not even one Ghair Muqallid present in that era. Hadhrat Shah Waliullaah Muhaddith Dehlwi (rahmatullahi alaih) states: AFrom amongst the Taabi`een, every Aalim had his own Mazhab, and he was an Imaam. In every locality an Imaam of a Mazhab was established. [Al-Insaaf, page 6]. That is in every locality, the people followed that Imaam. This is known as TAQLEED-E-SHAKHSI. Hadhrat Shah Waliullaah Muhaddith Dehlwi (rahmatullahi alaih) states: AWhen there was a difference of opinion between the views of the Sahabah or the Taabi`een in any Mas`ala, then every Aalim of a particular locality would make a ruling which was applicable for that particular place. [Ibid, page 7]. This is known as TAQLEED-E-SHAKHSI. During the era of the Taabi`een, many people used to go to Makkah Mukarrama for Hajj. The Khalifah of the time would make the following announcement: ANo one is to pass a Fatwa except these two Imaams (Hadhrat Ata bin Abi Rabaah and Hadhrat Mujaahid (rahmatullahi alaihima). Thousands of the Fataawa passed by these two personalities appear in AMusannif Abdur Razzaaq and AMusannif Ibn Abi Shaibah. There are no proofs which are mentioned with these rulings. All the Taabi`een and the Tab`e Taabi`een (rahmatullahi alaihim) used to practice upon these Masaa`il, without any objection or question. Hadhrat Shah Waliullaah Muhaddith Dehlwi (rahmatullahi alaih) states: AHow could there be any objection to this Taqleed, when the practice of Muslims seeking Fataawa was in practice from the time of Nabi (sallAllaahu alaihi wasallam). And there is no harm in that Fataawa are always sought from one person only (TAQLEED-E-SHAKHSI), or that Fataawa are sought from others. This practice of seeking Fataawa and practising thereupon, is authenticated by consensus (Ijma). Khalifah Abdul Malik sought the names of the Ulama in the various cities during his era, from Hadhrat Ata and Zuhri (rahmatullahi alaihima). They enumerated the following: I. Hadhrat Ata bin Abi Rabaah in Makkah Mukarrama II. Hadhrat Naafi Mowla ibn Umar in Madinah Munawwarah III. Hadhrat Hassan Basri in Basra IV. Hadhrat Ebrahim Nakha`i in Kufa V. Hadhrat Taawoos in Yemen VI. Hadhrat Yahya bin Abi Katheer in Yamama VII. Hadhrat Makhool in Shaam VIII. Hadhrat Maimoon bin Mehraan in Iraq IX. Hadhrat Dahaak in Khuraasaan These were the Fuqaha of these cities [Ma`rifatul Uloomul Hadith, page 198]. In every city, the inhabitants made TAQLEED of a particular person. Many of their Fataawa, without proofs are mentioned in AMusannif Abdur Razzaaq and AMusannif Ibn Abi Shaibah. It is apparent that these personalities gave Fataawa without explaining the reasons and proofs thereof. Their followers practised thereupon without seeking any proofs. This is known as TAQLEED-E-SHAKHSI. Hadhrat Shah Waliullaah Dehlwi (rahmatullahi alaih) reports from Sheikh Izzud Deen bin Abdus Salaam (Rahmatullahi alaih): AAll the people from the time of the Sahabah until the era of the four Imaams used to make TAQLEED, and no prominent and reliable person ever objected to this. If this (TAQLEED) was Baatil (false), then the Sahabah or the Taabi`een would most surely have objected to it.2 [Aqdul Jayyid, page 36]. Imaam Muzni (rahmatullahi alaih) states: AAll the Fuqaha, from the time of Nabi (sallAllaahu alaihi wasallam) upto the present time, have been making Qiyaas in Deeni matters. They have reached a consensus that the Haqq is theorised and parallelled upon Haqq, and Baatil upon Baatil. [Jaami`u Bayaanul Ilm, page 66, vol.2]. To comply with the Fiqhi rulings of the Fuqaha, is known as TAQLEED. The summary of the foregoing is that TAQLEED of the Fuqaha and the Mujtahiddeen, has been practised upon by this Ummat from the time of Nabi (sallAllaahu alaihi wasallam). To reject this is to reject the unbroken chain of narrators, via whom this information reached us. There is no Kitaab of Hadith which was compiled by any Sahabah or Taabi`een, which exists today. Yes, the Hadith Kitaabs which exist today have been compiled by those who came after the Sahabah and the Taabi`een, and these Kitaabs are being used as references. For example, we say: ANarrated by Bukhari, ANarrated by Muslim, etc. Whereas, prior to the coming of the Sihah Sitta (six authentic Kitaabs of Hadith), no one mentioned: ANarrated by Bukhari or ANarrated by Muslim. There does not exist today a complete set of any of the Fataawa of any Sahabi or Taabi`e, which is authentically reported. Yes, the four Imaams of Fiqh have based their respective Mazaahib upon the Fataawa of the Sahabah and the Taabi`een. Hence, nowadays we say, in substantiation of a Mas`ala: AImaam Abu Hanifah (rahmatullahi alaih) said.. or AImaam Shafi (rahmatullahi alaih) said... NOTE: Some of the derivative Masaa`il are such that there exists a consensus of opinion of the Sahabah (radhiAllaahu anhum). There also exists a consensus of opinion of all four the Imaams. There are some Massa`il upon which there exists a difference of opinion between the Sahabah (radhiAllaahu anhum), and the four Imaams have each taken a certain aspect (of this difference) and included it into his Mazhab (in this way every action of Nabi (sallAllaahu alaihi wasallam) is being practised upon by this Ummat). AND ALLAAH TA`ALA KNOWS BEST (From P-10, till here from Moulana Muhammad Ameen Okarvi ) from Majmul Rasail A. Nabi (S.A.W) passes away : Nabi (S.A.W) passed away. Sahaabah (R.A) gathered at Bani Thakifa to deliberate who is to be the successor. Most of those gathered where from amongst the Ansaar (Madinites). Hadhrat Abu Bakr (R.A) and Hadhrat Umar (R.A) reached there. Various suggestions and propositions were in the air. An Ameer from the Ansaar, or from the Muhajireen or half a year from the Ansaar and the other half from the Majahireen on rotation basis were proposed. Hadhrat Umar (R.A) delivered a most historical short sermon which saved the day and stabilised the future course of Islaam. He said : In Islaam we have four ibaadaats (devotional activities), Salaat, Hajj, Saum and Zakaat. Two of the above are rendered in congregation, Salaat and Hajj. For these two Nabi (S.A.W) deputed in his blessed life only one person as his deputy, who is Abu Bakr. [ the first official Hajj Ameer was Hadhrat Abu Bakr ( R.A) , Hadhrat Ali (R.A) was sent later to make certain proclamations] and Hadhrat Abu Bakr (R.A) led in the time of Nabi (S.A.W) 17/18 Salaat. Thus whom Nabi (S.A.W) chose to be head (Imam) in his lifetime, we should choose the same after Nabi (S.A.W)s demise. (Majmul Zawayid - vol.2 p.246) All accepted. No objection were
Posted on: Sat, 14 Sep 2013 04:02:07 +0000
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