by Wasiullah ibn Muhammad ‘Abbas
Translated by Aboo Shaybah
A translation of chapter 12 from the book at-Taqleed wa Hukmuhu fee Daw’ al-Kitaab was-Sunnah wal-Aathaar as-Salafiyyah [The Ruling on Taqleed in light of the Kitaab, Sunnah, and Narrations from the Salaf] (pg. 114-119, Daar al-Istiqaamah, 1431h/2010).
For all those in the field of teaching and education in the Muslim world, and particularly the teachers themselves at all levels, it is a must to present subjects pertaining to the deen in a well thought out manner. This is especially important for students in primary and intermediary levels, such that the raajih (most correct view) is presented without mentioning variant views that may exist, as is done – by the favor of Allaah – in the curricula taught in the Kingdom of Saudi Arabia.
At the secondary level, subjects should be presented with more elaboration, but when discussing variant views the raajih must be mentioned. Once a student advances to the postsecondary level the same approach is to be used, but with a more detailed discussion of evidences – keeping in mind the students’ level of comprehension – as well as discussion of various views held by our scholars, along with clarification of the raajih. At present there are many avenues for higher education worldwide, and for every field of study one can find many schools and universities.
Thus, it is imperative for studies pertaining to the deen at the post-secondary level to train the student of fiqh on how to properly understand the Kitaab and Sunnah. Moreover, it is haraam for the education system and teachers to hold and promote the understanding that all views are correct; something that can only be said for issues of ijtihaad. In the end, each of us will stand before Allaah, and He shall ask us about those whom He placed under our care, and this should serve to reduce partisanship to a specific math-hab; a phenomenon whose harms enshrouded the Ummah.
On the topic of learning and teaching fiqh, we hear very often that the exemplary method to be followed is for the student to choose a book from a particular math-hab and memorize it, then another book, and he should progress in studying the same math-hab until he graduates. However, this method of study produces nothing except people who are partisan towards a specific math-hab, unless their study includes analysis of evidences for the various views held, as well as discussion of the raajih.
We must also realize that it is possible to compose introductory, intermediate, and advanced texts which train students to study fiqh according to the raajih. This would develop their minds and thinking to seek the raajih and avoid being partisan to a certain view. Otherwise, contention and partisanship will remain, as can be readily seen in our time.
If preparing such texts is not feasible, or is still underway, a teacher should use portions of texts from the various mathaahib which most closely conform to the Kitaab and Sunnah. The topics must be taught along with the legitimate proofs, as demonstrated by the exemplary approach followed in the book as-Salsabeel fee Ma‘rifah ad-Daleel, may Allaah reward its author immensely. Therefore, when any book is taught, it must be presented in light of evidences. However, it is not a must to mention detailed proofs to beginning students at all times, and it suffices to draw the students’ attention to incorrect views when they are encountered and then explain the correct view with its proof.
As an example, in the book Zaad al-Mustaqni‘ it says, “It is disliked [when relieving oneself] to bring anything into the bathroom containing mention of Allaah, unless necessary; raise one’s garment before nearing the ground; speak while there; urinate into a crack or anything similar; touch the private parts with the right hand or use it to clean oneself; and face the nayyirayn.”
Here, a number of issues were mentioned, and each of them has proof except for his statement, “and face the nayyirayn,” referring to the sun and moon. Thus, according to the author Rahimahullaah, it is disliked to face the sun and moon while relieving oneself.
Ash-Shaykh Muhammad ibn Saalih al-‘Uthaymeen Rahimahullaah commented, “There is no evidence for this view. However, the explanation provided to substantiate it is that the light of Allaah is present in the two of them. However, in reality, the light they have is not the light of Allaah which is one of His attributes; rather it is a light which is created, just as the stars also have a light which is created. If we were to go along with the reason provided, we would have to say that it is discouraged to face anything which emanates light – even the stars. This sort of reasoning conflicts with the statement of the Prophet (Sallallaahu Alayhi Wassallam) meaning, “Do not face the qiblah or give it your back; instead, face either east or west,” and if one were to turn east at sunrise he would be facing the sun, and similar can be said if he turned west at sunset. The Messenger of Allaah (Sallallaahu Alayhi Wassallam) did not say, “...but do not do so if the sun or moon is in front on you.” Thus, the correct view is that doing so is not discouraged as there is no evidence to substantiate that claim, while there is evidence which establishes that it is permissible.”[1]
The student must be trained using this approach at the post-secondary level and encouraged to examine books of the various mathaahib, learning from them, and not neglecting them when researching any topic, because all of them are our scholars and each of them had the views which they reached after examining and contemplating evidences. Thus, these works should not be neglected. Once a student advances to the level of higher studies – Masters’ and Ph.D. levels – he should not put anything in his writing or thesis unless it has clear evidence. We say this because the time we live in is a time in which there is no excuse for any student to not have seen or examined evidences, since the Sunnah has been collected and documented in books, and many experts working in areas dealing with the Sunnah have expended tremendous efforts in tahqeeq, takhreej, and grading narrations. By means of all these things, it has become feasible for those who do not even specialize in the area of the Sunnah to research and identify saheeh evidences as well as da‘eef ones. Works on ahkaam (i.e. legal texts) have been published with the narrations they contain graded according to authenticity and acceptability, and the same can even be said about many narrations in books of tafseer as well.
Furthermore, it is inconceivable that anyone who loves the Sunnah would avoid utilizing the books and writings of this era’s outstanding scholar of hadeeth – ash-Shaykh Muhammad Naasir ad-Deen al-Albaanee – and all this has been said for the sake of Allaah.
I also deem it quite fitting in this chapter to cite some very strong, pertinent words of our teacher, al-‘Allaamah Muhammad al-Ameen ash-Shinqeetee Rahimahullaah who said,
- You, the fair-minded Muslim, must realize from this that it is imperative to earnestly expend your effort in studying the Kitaab of Allaah and the Sunnah of His Messenger (Sallallaahu Alayhi Wassallam) using beneficial, productive methods, and acting upon all the sound knowledge which Allaah grants you.
You must also fully realize that studying the Kitaab of Allaah and the Sunnah of His Messenger (Sallallaahu Alayhi Wassallam) in this day and age is much easier than in previous times, since it is now easy to learn about all that is related to them – such as naasikh and mansookh, ‘aamm and khaass, mutlaq and muqayyad, mujmal and mubayyan, the gradings of hadeeth narrators, and distinguishing the saheeh apart from the da‘eef – because all of those things have been precisely identified, codified, and documented. Thus, it is all fully accessible in our time.
For every aayah in the Book of Allaah, we know what has been reported about it from the Prophet (Sallallaahu Alayhi Wassallam), the Companions, their students, and the prominent scholars of tafseer.
All of the ahaadeeth reported from the Prophet (Sallallaahu Alayhi Wassallam) have been persevered and documented, and their texts and chains of narration have been scrutinized with respect to whatever defects and weakness they may contain.
Thus, all conditions which the scholars have stipulated for ijtihaad can be readily attained by anyone whom Allaah grants comprehension and knowledge. Things such as naasikh and mansookh, ‘aamm and khaass, mutlaq and muqayyad, and others can be easily learned today by anyone who reads the Kitaab and Sunnah if Allaah grants him sound comprehension and guides him to study the Kitaab of Allaah and Sunnah of His Messenger (Sallallaahu Alayhi Wassallam).[2]
Ash-Shaykh Muhammad Naasir ad-Deen al-Albaanee came to al-Madeenah in 1388h and he
was staying at the house of ash-Shaykh ‘Umar Fulaatah – may Allaah have mercy upon them both – and his gatherings received large attendance. I asked him his view about the statement of ibn as-Salaah Rahimahullaah,
- If we come across a report with a saheeh chain of narration in small compilations of hadeeth or any other works, but we do not find it mentioned in the two saheeh collections, and there is no mention of it being saheeh in any dependable well-known work of any scholar who is an authority in the field of hadeeth, we should not be so bold as to decisively state that it is actually saheeh. In these times, it is not feasible to independently determine if a narration is saheeh by merely studying and comparing various routes of narration…[3]
The Shaykh Rahimahullaah immediately replied, “Actually, in this era, grading narrations is even easier and more accessible than in previous times. An example of this is the near past in which it became possible to read actual manuscripts of hadeeth books as well as copies of them spread throughout various Muslim countries, and it became easy to know about the various narrators and supporting narrations.”
I wish to add that these two tremendous scholars made these statements forty or fifty years ago in a time prior to the invention of computers which now enable a researcher to gather ahaadeeth, narrations, biographies of narrators, books about ‘ilal, naasikh, and mansookh in mere moments; something which in olden times could not be done except over the course of weeks, months – even years – and could require extremely strenuous long journeys.
As a matter of fact, not that long ago, when the author of Tuhfah al-Ahwathee was writing his explanation of Sunan at-Tirmithee, he had to travel to al-‘Allaamah Shams al-Haqq al-‘Atheemaabaadee in Bihar [India] to use the books Tahtheeb at-Tahtheeb [by ibn Hajar], ath-Thiqaat by ibn Hibbaan, and other books which he did not have access to in his own locale. And all praise is due to Allaah, Lord of all creation.
However, computers should not be used as more than a sort of indexing tool, because once a researcher finds his way to certain resources it still remains necessary for him to refer back to the actual reliable printed sources.
It would also be fitting for anyone seeking further elaboration about the truth [regarding taqleed and related issues] to refer to the book Adab al-Talab wa Muntahaa al-Arab by ash-Shawkaanee Rahimahullaah.
Footnotes:
[1] Ash-Sharh al-Mumti‘ ‘alaa Zaad al-Mustaqni‘ (1/98 as well as what precedes it), Mu’assasah Aasaam, Riyadh, 4ed., 1416h.
[2] Adwaa’ al-Bayaan (7/437-438).
[3] ‘Uloom al-Hadeeth by ibn as-Salaah (pg.12-13).
Source: https://qaryah.wordpress.com/