Sodiq Kolayo Preaching guide and orientation of Preachers in Nigeria - (توجيه الدعوة و الدعاة في نيجيريا و غرب أفريقيا) 13-Jul-2020Islamic-sects-are-diligent-researchers---(الفرق-الإسلامية-مجتهدون) alt=

Islamic sects are diligent researchers - (الفرق الإسلامية مجتهدون)


Ibn Rushd al-Faqih al-Qurtubi, the Moroccan philosopher, says in his book, Judgemental Essay: (Muslim philosophers, Mu'tazilas,  theologists, Ash'aris, and Salafis altogether are diligent researchers in the Islamic doctrine, they they will rewarded if they are correct and excused if they are wrong).

Sheikh Abdul Jalil Issa mentioned in the sixteenth chapter of his valuable book: (What Is Not Permissible To Dispute On Between Muslims), quoting Jamal Al-Din Al Qasimi Al-Dimashqi, he said: (Just as the name of ijtihad deals with the branches of jurisprudence, so are the issues of theology for the whole concept of ijtihad in terms of language, terminology and existence, and how the sects of the researchers (Mujtahidin) are not considered to be in the fundamentals. This was inferred on their claim from the Qur’an and the Sunnah and what appeared to those sects from both(Quran and Sunnah) is the truth and no one else, so they were diligent researchers and they were rewarded in their research, even if their closeness to the truth varies, and it is not good to defame the people of the sect at all.  The Researchers of hadiths received lectures from many of those religious sects and also gained the Sunnah of the Prophet from them, and used them as a plea/allegation between them and their Lord).

Al-Bukhari, Muslim, and others narrated about a large number of Mu'tazilites, Ibadhis, Al-Mura’jah and the Shiites hadiths, as it is in the introduction to "Fath Al-Bari in an explanation of Sahih Al-Bukhari", and "The Approximate Explanation" of Sayyouti, and "The Balance of Moderation" of Al-Zahbi. Imam Ahmed, may Allah be pleased with him, said, “If we had left the narration of the Mu'tazila, we would have left more of the Basra people.”

Ibn Taymiyyah said: "Many scholars and worshipers were from them." And whoever read the book Hujaju-l-Qur’an of the Imam Al-Razi Al-Hanafi and realised what all Muslim divisions adhered to, such as verses and hadiths, will accept their jurisprudence as texts or phenomena in what they explored into. Whosoever read all of that, will accept their excuses and loved them, and will know that they weighed the matter according to the standard of what their research led to and sought the truth as much their capacity.

Yes, not everyone who seeks the right is right, except that he is not trying to do his best.

Ibn Taymiyyah quoted in what came from Abu al-Hasan al-Ash'ari in "The Approval Of The Clear And Reasonable Text Of The Correct Narration" : (The Muslims differed after their prophet on things that they invalid one another and disavowed each other, therefore they became different sects , but Islam unites them).

The Ash'ari school that spread eastward and westward, and extended to West Africa from the Morrocan Arab, is one of the doctrines in Islam that have the correct and wrong thought in ijtihad.

An attempt to eliminate it, is an attempt to eliminate the Maliki's school of thought.

So such a trier is just like a person hitting on a cold iron, or punctuating on water, or obstructing the rays of the sun from people in the broad daylight.

As for the theology, it is not wise for the preachers to ignore it, because the need of the first preachers to it at the beginning of it appearance is nothing more than the need of the preachers to it in this time.

As for the interpretation, Salafis see procuration as in the matter of leveling of the Almighty over his throne.

When Imam Malik was asked about it, he answered: ( Al-istiwa is known, believing it is compulsory, "In what manner" is unknown, asking about it is heresy).

Al-Ghazali mentioned: Interpretation is a must, as there is no group of the people of Islam except having been forced to make interpretation until Imam Ahmad bin Hanbal needs to make interpretation in a few places, among them is "the black stone is Allah's right hand in the earth, and the heart of the believer is between two fingers among the fingers of Almighty.

He said:) When the hand is usually accepted as a rapprochement with its owner, then the black stone is accepted as a rapprochement with Allah in compliance with his command, and it is like the right hand neither in itself nor in its attributes. But in some precarious Issues, it is said to be means of nearness.

He said: The fingers of the Most Gracious attested that the mental metaphor for the matter that the fingers need, which is the ability to flip things from one state to another in the sense that the hearts are at the disposal of Almighty Allah doing whatever He wants.

I said: It will appear to the broad minded, how to combine the

Ash'ariism and the Salafi's schools of thoughts, without fanaticism and not attempting to eliminate a particular doctrine.

Among the disagreement between the Ash'ari and Salafis, the Wahhabis said that the Ash'ariis were concerned with verbal monotheism without practical monotheism and the unification of attributes until people thought that it was sufficient to simply believe that Allah is one or by saying there is no diety worthy to be worshipped except Allah even if they act in contradiction to it.

The Ash'ari do accept the validity of Islam for the one who testifies of Allah

And his Messenger, he performs the prayers, pays zakat, fasts Ramadan, and performs the hajj.

Salafis are strict in achieving the meaning of attestation beyond saying it,  they always decide that they are working for the doctrine and correcting it.

The call to correct the doctrine in word and deed is a valid one.

It is a must to answer those that called for it, but without strictness and violence, and at the same time it is necessary to think well of Allah's worshipers, because some of them said:

The introduction of a thousand unbelievers in Islam is an easier mistake than expulsion of one believer in Islam. Then, if it an act is issued by a Muslim that tolerate unbelief in one hundred faces and tolerate belief on oneside, it would be carried on belief and not on unbelief.

The Prophet had blamed Usama bin Zaid for killing a person that said there is no diety but Allah, he thought that he said it to save himself from being killed by him. Then the Messenger of Allah said, Did you incise his heart, to know whether he said it for fear of death?. What will do if that "La ilaha illa lah" that he said came back on the day of resurrection?.

And the Prophet asked his uncle Abu Talib during the agony of his death that he should say there is no diety except Allah, for once to plea with it as an intercession with Allah.

In talking about the Messenger of Allah, he says whosoever faced our Qiblah, observed our prayers and eat our offering, then that is the Muslim who has the protection of Allah and His Messenger, do not despise Allah in his protection.

I said: what some imams of the villages and their scholars are blameworthy on in

West Africa is teaching the common people in the mosques after the morning prayer on Friday about the twenty attributes of Allah, its duties, its impossibilities, permissibility and the impossible.

They do teach them exactly as they teach the "tashahhud, Al-Qunut, Suratu-l-Fatihah, some short surats" in an assumption that it is among the necessary knowledge of religion. If they had preferred to teach them the names of Allah and master it, and it would have been better for them when as it was mentioned in the Qur’an:(Say: call upon Allah, or call upon the Beneficent Allah, which ever you call upon, He has the best names). Al-Isra

And it was mentioned in the hadith that says: - {"Allah has ninety nine names, whoever learn and believe in it will enter Paradise"}

As for the attributes, neither a spoken text nor a concept has been mentioned in its inventory.

WRITTEN IN ARABIC BY: SHEIKH ADAM ABDULLAHI AL-ILORY.

TRANSLATED BY: S.A KOLAYO.

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