The foundation of Islam is the Qur'an and the Sunnah. Quran - Sunnah is the guide and standard of Muslim Ummah. All success and safety lies in holding fast to the Qur'an and Sunnah. The Prophet, Sahaba and Salaf have warned against it in various ways. So what the Quran-Sunnah recognizes is Islam and what it does not recognize is not Islam. There is no Islam outside the Qur'an-Sunnah; No more Muslims. Therefore, every Muslim's faith and deeds must be based on the Qur'an-Sunnah. It is known that Quran is the first source of Islam. First and foremost. The Qur'an has been described through definitive and non-finite mediums. So the authenticity of the Quran is beyond debate. However, all the instructions of the Qur'an are not of one level, which the Qur'an itself has declared. There are various complications in determining the instructions of some verses. There is even a difference of opinion in the accepted method. There is a detailed discussion about this in the book of Tafseer, Ulumul Qur'an and Usulul Fiqh. The second source of Islam is Hadith and Sunnah. It is not unknown to any person who deals with Hadith scriptures that 'Hadith' and 'Sunnah' have been narrated in various ways. Therefore, its authenticity is not of one level. As there are differences in stages and levels, there are recognized differences. In this case, the current wise Salafi and La Madhabi scholars do not have any disagreement, they think so. Since the hadith has been narrated through various means. And the standard of authenticity of hadith is fixed based on these mediums, so it is not right to consider all hadith as one in terms of authenticity. Discussions about media are coming. Another recognized fact is that Ijtihad has influence in many cases in determining the medium and authenticity of hadith. Therefore, the common people do not have the right to decide on this matter except the Mujtahid. And because of the influence of ijtihad, the imams differed in different places. Imam Bukhari, (256 AH) Imam Muslim. (261 AH) and their teachers and grandfather teachers disagreed with other Imams on the basis of fundamental principles. Shaykh Albani (1420 A.H.), Sayyid al-Baghma (1420 A.H.), Shaykh Rabi Madkhali and others, who are not of the distant era, but of the current era, also disagreed in this way. And many deeds are based on this group of disagreeable hadiths. Studying the Shafi'i Madhhab's Ahkam book 'Attalkhisul Habir' will make it clear that there is a lot of disagreement among the Imams regarding the hadith containing the law. And the matter is as delicate as it is complex. All the brothers who think that Hadith scriptures are as easy as water! They should study it deeply. Then you will understand that hadiths and actions on hadiths are not like the back and sides of a coin. Rather, there are complications and misunderstandings. Therefore, it cannot be said about any hadith that ``Rabi Chekah''. So the hadith is authentic! Sahih to one means Sahih to all! In this way, the work is not finished after the hadith is proven. Because, the instructions of all hadiths are not of the same level. Rasulullah Sallallahu Alaihi Wasallam once spoke clearly. Again sometimes vaguely and broadly said. Allama Ibn Taymiyyah. He said, "The Messenger of Allah (peace and blessings of Allah be upon him) said many commandments, sometimes with broad meaning words and sometimes with specific meaning words. "1 When the Messenger of Allah, peace and blessings of Allah be upon him, gave both comprehensive and specific instructions, it is not foolish to demand specific instructions in all cases. It should be noted that comprehensive guidance means having multiple possibilities. Specifying any one of several possible directions is as complicated as it is ijtihad. Only a mujtahid can give the right solution. Hadith and Fiqh Imam Abu Yusuf rah pointed out the complexity of the guidance of hadith. He said, "A saying of the Prophet, may God's prayers and peace be upon him, is rich in meaning, filled with various aspects and explanations. Only that person whom Allah Ta'ala bestows merit, is able to reach the heart and its depths. There has also been disagreement between them while determining specific instructions through Ijtihad. Which is an accepted reality. For example, Allama Ibn Taymiyyah rah. Beautiful said, “There are many hadiths which are pure but there are many disagreements in their meaning. 117 Then it is understood that the complexity does not end only if the hadith is authentic. Rather, the complexity of instructions remains. So there is no opportunity to close your eyes and say that the hadith is authentic, so it must be practiced! There is a detailed discussion about all these complications in the Hadith in Ulumul Hadith and Usulul Fiqh books. Studying the relevant books will prove that there are many specific rules for solving this issue. And the solution should be reached in the light of the rules. Disregarding the rules means creating fitna, which is abandonment. The subject of our textbook also falls under this chapter. Because the common Muslim brothers do not have an understanding of the scriptures, they are being influenced in various ways from some quarters; Being misunderstood. Therefore, we are trying to give them some idea about the matter. A detailed discussion is not possible here; No need. Anyone can contact directly if needed. Here I will try to present some basic things in a comprehensible way. If the reader studies with his mind, what should we do in the case of such a complex hadith? - I hope you can understand. Through this, you can stay safe from the propaganda of others, inshallah.
Post a Comment