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Can I Call Myself "Plain Muslim" ?

This is a questions to all members, especially those having good knowledge of Islam.
I happen to visit some websites where i found many newly converted Muslim belonging to USA/Europe. They like to call themselves as "Plain Muslim" when somebody ask them about the school of thought they belong to. They dont like to call themselves as "sunni muslim" "Shia Muslim" or "Salfi" and feel satisfied as just a muslim !
I am wondering if these people can call themselves as "Plain Muslim" ..... means dont belong to any particular school of thought, cannot other muslim like us can call overselves just as MUSLIMS ? Or is it mandatory to attach oneself with a particular school of thought? And if it is mandatory to be in a school of thought, then what is the status of these converted muslims who are found all over the world and practice Basic Islamic teachings, like Namaz, Roza, Haj, Zakat but dont belong to any school of thought.

[B]In my humble opinion, association with any school of thought is not mandatory. We should call our selves [U]MUSLIMS[/U] instead of plain muslims. No need of exaggeration in Islam.

Regards,[/B]

They also call themselves just MUSLIM, but when other muslims poke them about their school of thought, they are complled to call themselves as "Plain Muslim"

It is necessary for a Muslim to associate himself with one school of thought and he should follow his Imam in all issues. Those who do not believe in following only one Iman or any Iman at all are Strayed Muslims.

well, i dont think the term "strayed Muslim" will be accaptable to thousands of newly converted muslims from USA/Europe. It might create a new school of thought as "white muslim" as we see different Islamic practices in different regions of the world.

Whether they accept it or not, the fact remains. By the way, who will be the Imam of this "White Muslim" school of thought? :)

As per my minor knowledge attatching one's self with any particular sect is not at all binding upon us..Sectarianism is one biggest threats of many others which has brought pakistan on the verge of destruction today.In reality we ourselves are not following our religious values in its true spirit, this is the mere showboating that exists now.Its all about KALMA TAY'YEBA, extract its real essence and one will surely derive the fundamentals of Islam on which we have to get on!

@ last Island
As per my poor knowledge, it is not advised in the Holy Quaran to seek an Imam to be a perfect muslim.

@industrious gal

We are discussing Fiqh (school of thought), not Firqa (sect).

Hafidhh Ibn Taymiyyah says that when a person begins to follow one particular Imam without any valid Islamic reason he begins to follow another Imam, he is actually following his own wishes and not the other Imam and this is Haraam. The great scholars have strongly discouraged for a person to sometimes follow the fiqh of Shafi’ee and at other times the fiqh of Abu Hanifah.

[ Fatwa Ibn Taymiyyah , Volume 20, Chapter of Taqleed ]

From Hafidhh Ibn Taymiyah’ Fatwa we have understood at one time we should follow one Imam and Taqleed is a necessity.
[COLOR=black]
[/COLOR][FONT=Arial,Helvetica,sans-serif][COLOR=black][SIZE=2]A person in the state of wudhu touches his wife. A person following the Shafie mazhab tells him that your wudhu is broken, therefore remake your wudhu. He replies No' I am a Muqallid of Imam Abu Hanifa (rahmatullah alay). According to him this does not cause the wudhu to break. I can read Salaat with this wudhu. Then this person vomits a mouth full. A person following the Hanafi Math'hab advises him to make wudhu as his wudhu has broken according to Imam Abu Hanifa (rahmatullah alay). This person replies that I am making taqleed of Imam Shafie (rahmatullah alay) (in this mas'ala) and according to Imam Shafie (rahmatullah alay) vomiting does not cause the wudhu to break. A person can read Salaat with such a wudhu. If this person reads his Namaaz with this wudhu then his Salaat will not be valid according to Imam Shafie (rahmatullah alay) and not according to Imam Abu Hanifa (rahmatullah alay). This is called [I][B][U]Talfeeq[/U][/B][/I] and there is ijma and consensus of opinion that Talfeeq is baatil and, impermissible. In reality by doing this person does not make taqleed of either Imam Shafie (rahmatullah alay) or Imam Abu Hanifa (rahmatullah alay) but he is following his desires, and Shariat has prohibited us from following our desires. It results in going astray from the path of Allah Ta'ala.[/SIZE][/COLOR][/FONT] [COLOR=black]

[/COLOR] [FONT=Arial,Helvetica,sans-serif][COLOR=black][SIZE=2]Allah Ta'aalaa says in Surah HUD Ayat 26: [/SIZE][/COLOR][/FONT][COLOR=black]

[/COLOR] [FONT=Arial,Helvetica,sans-serif][COLOR=black][SIZE=2] [I][B]"And do not follow your desires (in future too) for it will lead, you astray from the path of Allah."[/B][/I][/SIZE][/COLOR][/FONT][COLOR=black]

[/COLOR] [FONT=Arial,Helvetica,sans-serif][COLOR=black][SIZE=2]Therefore, It Is necessary to make taqleed of one Imam.[/SIZE][/COLOR][/FONT][COLOR=black]

[/COLOR] [FONT=Arial,Helvetica,sans-serif][COLOR=black][SIZE=2]It is for this reason that the Quraan-e- Kareem has connected adherence with turning towards Allah (repentantly).[/SIZE][/COLOR][/FONT][COLOR=black]

[/COLOR] [FONT=Arial,Helvetica,sans-serif][COLOR=black][SIZE=2]Allah Ta'ala says: [I][B]

"[/B][/I][I][B]And follow the way of that person who turns towards me."[/B][/I][/SIZE][/COLOR][/FONT]

@ Last Island

The respected Imams surfaced at a particular point of Islamic history and muslims were there before that point of time in this world and were following the Islamic way of life. The question arise here is that if they were not following any respected Imam, were they "strayed mulims" ?

Respect Them, Follow the Quran

[B]It is strange!!! All these respected Imams don't have consensus on one thing.. some believe it is permissible where as others don't. when they don't have common opinion on Islamic traditions, how can we follow them. It is not necessary to follow any of them rather it is forbidden. Qur'an commands that Muslims should not to be divided into divisions or sections and rather be united under a common goal of faith in one ALLAH alone. Quran teaches us to obey Allah And Prophet (P.B.U.H). "ATIULLAH WA ATIURASOOL"[/B]

as far as i hv studied n according to my little knowldge if we take last isand's opinion than sorry to say dear most of us are plain muslims they do say we are sunni we are shia but blind followrs they acctully dunt know the diffrencs tell me how many of us study fiqah n then follow one particular imam?
i talk abt myself before doing law i dunt know any thing abt diffrence in fiqah.
n if we talk abt ahadis n quran its not necassary to follow one imam, wat is status of muslims before 80 hijra thy were not following one imam.
one who accept the soverignity of Allah, accept tuhid and accept Muhhamad (S.A.W) is last prophet of Allah, accepts quranas code of life n conduct, accept hadis n sunnah as way of life is muslims its not neccassry to follow any imam

[QUOTE=sana_krn;206669]as far as i hv studied n according to my little knowldge if we take last isand's opinion [/QUOTE]

Let me make one thing clear here. I do not say what i believe so I am not giving my own opinion. It am telling what has been decided long ago through Ijtehad. To enlighten you was my duty and to follow or not to follow is your own choice.

well agreed that wznt ur opinion but we all will take it as ur opinion dear coz u wrote that here n if u follow obviously u must have some logics for tht coz i know u r not blind followr so plz clear us

Well i think Last Island is right here .. The problem is that Muslims now a days have very little if not proper knowledge of their Peers .. The different schools of thoughts are in no way to be criticized as they have their own background .. Sometime ago i also had the same question in mind and consulted a friend who had good knowledge about the issues .. He said that during the times of Prophet S.A.W many Sahaba were sent to different places for the purpose of preaching .. Some of them never returned to Arabia after that and were committed to their task whole heartedly for the rest of their lives .. So they were unaware of some minor changes in Islam.
The Prophet S.A.W for example had offered his prayers differently .. He performed Rafa Yadain sometimes and he did not do it later ..
And to answer the question, there is no set way of offering Namaz described in the Quran .. The source for us on this is the Sunnah of Prophet S.A.W and later the Imams who had spent all their lives in search of truth ..
If you follow one Imam, u can follow Islam properly .. Taking one from here and the other from there is bound to confuse the follower ..
The rest is that study your faith properly and u will get all the answers .. And pray for all of us that Allah guide us to Siratul Mustaqeem .. Aaameen

[QUOTE=Last Island;206645]It is necessary for a Muslim to associate himself with one school of thought and he should follow his Imam in all issues. Those who do not believe in following only one Iman or any Iman at all are Strayed Muslims.[/QUOTE]

[B]It is a misconception that a Muslim should follow any one of these four schools of thoughts i.e. Hanafi, Shafi, Hanbali or Maliki. There is no proof whatsoever in the Qur’an or any authentic Hadith that a Muslim should only follow one of these four Imams.

[U]By Dr Zakir naik[/U] :The only label or title given by the Qur’an and the Sahih Ahadith is MUSLIM

All the Groups have sub divisions
I personally have no objection if someone calls himself Hanafi, Shafi, Hanbali, Maliki or Ahle Hadith. People give different labels to themselves to identify which set of teachings they prefer to follow and to disassociate themselves from those people who follow wrong practices. From history we come to know that all the labels given to different groups, at a later stage the people from that group themselves did not follow their teachings and made new sub-groups. Therefore in all the groups you find a sub-division.But as far as giving a label to identify what a person practices in Islam is concerned, there can not be better label than what Allah (swt) has given i.e. a Muslim.

Our Prophet was a Muslim

“Who was our beloved Prophet (pbuh)? Was he a Hanafi or a Shafi, or a Hanbali or a Maliki ?" No! He was a Muslim, like all the other Prophets and Messengers of Allah before him.

It is mentioned in chapter 3 verse 52 of Al-Qur’an that Jesus (pbuh) was a Muslim.
Further , in chapter 3 verse 67, Al-Qur’an says that Ibrahim (pbuh) was not a Jew or a Christian but was a Muslim.

Qur’an says call yourselves Muslims

There is no Qur’anic verse or any authentic Hadith that says you should call yourselves Hanafi, Shafi, Hanbali, Maliki or Ahle Hadith.
If anyone poses a Muslim the question who are you, he should say “I am a Muslim, not a Hanafi or a Shafi or a Ahle-Hadith”.

In Surah Fussilat chapter 41 verse 33 Allah (swt) says: “Who is better in speech than one who calls (men) to Allah, works righteousness, and says, ‘I am of those Who bow in Islam (Muslim)?' "[Al-Qur’an 41:33]

The Qur’an instructs, “Say: I am of those who bow in Islam”. In other words, say, “I am a Muslim”.

The Prophet (pbuh) dictated letters to non-Muslim kings and rulers inviting them to accept Islam. In these letters he mentioned the verse of the Qur’an from Surah Al Imran chapter 3 verse 64:
Say ye: “Bear witness that we (at least) are Muslims (submitting to Allah’s Will)."[Al-Qur’an 3:64]

Lip Service Muslims

Allah knew that even in the Muslim Ummah there will be many people who claim to be Muslims (i.e. claim to submit their will to Allah) but practically will not follow Allah’s commands.

Allah refers to such people in the Qur’an as lip service Believers (Al Qur’an 5:41). Thus we can conclude that those who claim to be Muslims but do not follow Qur’an and Sunnah are Lip-Service Muslims. Those who follow the Qur’an and authentic Hadith should not change their label, and stick to the best label given by Allah (swt) i.e. Muslim and which the Prophet also called himself.

The Prophet had said that there would be 73 sects.

Some may argue by quoting the Hadith of our beloved Prophet, from Sunan Abu Dawood Hadith No. 4579. In this Hadith the Prophet (pbuh) is reported to have said, “My community will split up into seventy-three sects."
This hadith reports that the prophet predicted the emergence of seventy-three sects. He did not say that Muslims should be active in dividing themselves into sects. The Glorious Qur’an commands us not to create sects. Those who follow the teachings of the Qur’an and Sahih Hadith, and do not create sects are the people who are on the true path.

According to Tirmidhi Hadith No. 171, the prophet (pbuh) is reported to have said, “My Ummah will be fragmented into seventy three sects, and all of them will be in Hell fire except one sect." The companions asked Allah’s messenger which group that would be. Where upon he replied, “It is the one to which I and my companions belong”.

The Glorious Qur’an mentions in several verses, “Obey Allah and obey His Messenger”. A true Muslim should only follow the Glorious Qur’an and the Sahih Hadith. He can agree with the views of any scholar as long as they conform to the teachings of the Qur’an and Sahih Hadith. If such views go against the Word of Allah, or the Sunnah of His Prophet, then they carry no weight, regardless of how learned the scholar might be. A true Muslim will not follow any ruling or teaching of any great scholar of Islam if that particular ruling or teaching contradicts the Qur’an and Saheeh Hadith.
Thus, the only school of thought that a Muslim should follow, is that of Prophet Muhammad (pbuh). The only Madhab that a Muslim should follow, is the Madhab of Prophet Muhammad (pbuh). And Allah knows the Best.

Only If all the Muslims read the Qur’an with understanding and adhere to Sahih Hadith, Insha-Allah most of these differences would be solved and we could be one united Muslim Ummah.

And Allah Knows the Best......JazakAllah Khair...ws[/B]

[YOUTUBE]GwKiCrVC-YY[/YOUTUBE]

[U][B]Regards,[/B][/U]

[QUOTE=DESPOT;206703]
Quran mein kahi baar ziker kiya gia hay Imamat ka. e.g Roz Qiamat her ek nafs ko uskay imam aur peshwa kay sath uthaya jaey ga.
is ayat ka matlab yeh nahi k jamia masjid kay imam kay sath. Read its tafseer thoroughly.[/QUOTE]

[B]Plz prove your statement correct by qouting any verse or hadith.

Regards,[/B]

Let me make things simpler

As ramadan is going on,what times do you follow for sehar and aftar?

Fiqh Hanafia or Fiqh Jafariya?

Firstly,You always need Guidelines to surpass any thing in your life.Otherwise,there are maximum chances that the people will divert.And religion is a very sensitive issue.

Secondly,We see that the method of namaz is different in both of these major school of thoughts.You always follow one of them.it is impossible,when you say that you do not follow any school of thought.

Thirdly,During namaz,it is said that perform namaz behind the imam.what does this mean?

Finally,if we do not follow any school of thought,things will become complicated for us.you have seen in different channels that people seek guidence for different problems.

the people who call themselves "Plain Muslims" will obviously seek guidence when they find any problem in their life.The person who guides them must follow one of the school of thoughts.

it is not the issue of a single person.This comes through inheritance.Obviously,everyone has to follow his/her Parents' school of thought and they inturn follow their Parents.

[QUOTE]Who was our beloved Prophet (pbuh)? Was he a Hanafi or a Shafi, or a Hanbali or a Maliki ?" No! He was a Muslim, like all the other Prophets and Messengers of Allah before him.[/QUOTE]

Well,Do you know when these school of thoughts emerged??

They emerged after Prophet(P.B.U.H).we cannot say that the people who follow other school of thought are non-muslims.the problem is not in the basic knowledge.the problem is in the interpretition of the religion.the imams interpreted the religion in different ways but the major are the four ways that is why there are four school of thoughts.

Simply,the difference amongst the school of thoughts is the interpretition of religion by imams.

Regards

Dr. Zakir Naik? Who is this man? He is a ghair muqallid who is not an Aalim e Deen, who is not well versed in the matters of Islam and has no formal Islamic education. He is a doctor but an MBBS doctor, not a Doctor of Philosophy. The injunction of him being on error was passed because on some occasions he was asked about “Sunnah” and “Dress code” etc. and in his response he denied these matters and stated that they have no importance in Islam. His teachings and preachings are not reliable.
[QUOTE][FONT=Verdana][SIZE=2]
“We appreciate the initiative of the UK government to restrict his entry. We do not accept him as an Islamic preacher or scholar,” said the letter submitted to the British High Commission by a group of 12 Sunni ulemas, who alleged that Naik has no degree in Islamic studies and gives speeches designed to make Muslims fight internally.[/SIZE][/FONT][/QUOTE]

[QUOTE][FONT=Verdana, Arial, Helvetica][COLOR=#6e84a1][COLOR=black]Dr Zakir Naik is a Da'ii and we give him his due respect for that. He knows himself that he is not an Alim in Deen. Thus Ulema have given their decree that he, not being an Alim in deen, should focus his da'wah to what he is good at (i.e. comparative religion), and leave religious answering to the Fuqaha.

Mufti Ibareem Desai
Darul Iftaa, Madrassah In'aamiyyah[/COLOR] [/COLOR][/FONT][/QUOTE] [QUOTE]Dr Zakir Naik is an expert on comparative religion and he is known as a good orator, however he is not a qualified Islamic scholar or a Mufti. Furthermore he not only doesn’t do Taqleed (himself) of any of the four Imams of Fiqh but criticises the ones who do Taqleed (of these four Imams).

Therefore the opinions of Dr Zakir Naik in Shariah matters and injunctions will not be deemed acceptable unless they are endorsed by a trusted scholar or a Mufti and general public are advised not to heed his opinions in Shariah matters…
Allah (SWT) knows best.

Khalid Jameel
Darul-Iftaa, Darul-uloom Karachi

Mahmood Ashraf
Assistant Mufti
Darul-Iftaa, Darul-uloom Karachi

Abdur-Rauf
Assistant Mufti
Darul-Iftaa, Darul-uloom Karachi

Mohammed Abdul-Manaan
Assistant Mufti
Darul-Iftaa, Darul-uloom Karachi[/QUOTE][COLOR=Black]
[/COLOR][FONT=Verdana, Arial, Helvetica][COLOR=Black][FONT=Times New Roman][QUOTE][FONT=Verdana, Arial, Helvetica][COLOR=Black][FONT=Times New Roman][FONT=Verdana][SIZE=2]Dr Zakir Naik is not an Authentic scholar of Islam and from his external appearance doesn’t appear to be “strictly religious” therefore following him in matters of religion could be detrimental.

However, if the intention of respected Dr (Saheb) is to propagate the Deen then it is advised that he should fulfil this noble obligation (of Islamic propagation) under the guidance and with consultation with Authentic and trusted scholars (of Islam) so that it may become a means of great benefit for all parties involved.

Saifullah Jameel
Darul-Iftaa, Jamia Binnoria Karachi [/SIZE][/FONT]
[/FONT][/COLOR][/FONT][/QUOTE][SIZE=2][FONT=Verdana]I will post the detailed reply related to Following one School of thought shortly.[/FONT][/SIZE]
[/FONT][/COLOR][/FONT]

[FONT=Verdana][SIZE=2]@ Invincible

You pasted an article by an ordinary man, who is neither a mufti nor a religious scholar. I am quoting a reply by a mufti to his article. Here it goes.[/SIZE][/FONT] [FONT=Verdana][SIZE=2]

[/SIZE][/FONT][CENTER][FONT=Verdana][SIZE=2]=======================

[/SIZE][/FONT][/CENTER]
[FONT=Verdana][SIZE=2]In a question posed to Dr. Zakir Naik regarding which school of thought a Muslim should follow, he answered in the following manipulating manner in which a layman can easily be affected with lack of knowledge. His answer will be quoted first followed by the reply. To read his entire article first, click here.[/SIZE][/FONT] [FONT=Verdana][SIZE=2]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Dr. Zakir Naik wrote:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[QUOTE][/SIZE][/FONT][FONT=Verdana] [/FONT][FONT=Verdana][SIZE=2]1. Muslims should be united[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Muslims today, are divided amongst themselves. Such divisions are not endorsed by Islam. Islam believes in fostering unity amongst its followers.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]The Glorious Qur’an says:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]“And hold fast, altogether, by the rope Which Allah (stretches out for you), and be not divided among yourselves.” [Al-Qur’an 3:103][/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Which is the rope of Allah that is being referred to in this verse? It is the Glorious Qur’an. The Glorious Qur’an is the rope of Allah which all Muslims should hold fast together. There is double emphasis in this verse. Beside saying ‘hold fast all together’ it also says, ‘be not divided’.[/SIZE][/FONT][FONT=Verdana][SIZE=2]
[/QUOTE]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Taqleed and following of an Imam has not broken unity. In the Haramayn, it is the Muqallideen who read together and coexist peacefully whereas the ones who are strictly against it decide to make their own gatherings, Jamaa’ah and also groups.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]My question: who has broken unity? A Muqallid or a person with his own views of Deen?[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Dr. Zakir Naik wrote:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[QUOTE][/SIZE][/FONT][FONT=Verdana] [/FONT][FONT=Verdana][SIZE=2]The Qur’an further says,[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]“Obey Allah, and obey the Messenger” [Al-Qur’an 4:59][/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]All the Muslims should follow the Qur’an and authentic Ahadith and ensure that they are not divided among themselves
[/SIZE][/FONT][FONT=Verdana][SIZE=2]
[/QUOTE][/SIZE][/FONT][FONT=Verdana][SIZE=2]Why is the remaining verse of the Holy Qur’aan forgotten?[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]“O you who believe! Follow Allah; follow the Messenger and those of authority (Amr) amongst you.” (Surah al-Nisaa Verse 59)[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Abdullah ibn Abbas (ra) says that in this verse, ‘Amr’ refers to the jurists. This explanation is narrated from Mu’aawiyah ibn Salah from Ali ibn Talhah which is a sound chain, Al-Itqaan)[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]The verse continues, “And if you dispute, then refer to Allah and the Messenger if you really do believe in Allah and in the last day. (Surah al-Nisaa Verse 59)[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Allah’s statement subsequently “if you dispute…” proves that those of Amr are indeed jurists because He has ordered everyone else to follow them and then proceed to say that “if you dispute..” Hence Allah has ordered those of Amr to refer the disputed issue to the Book of Allah the traditions of the Prophet. The lay person would be unaware of how to refer the disputed issue to the Book of Allah and to the Sunnah and how their proofs would apply to the situations and events. Thus, it is established that the second command, is for the scholars. (Ahkaamul Qur’aan, vol 2, pg 257)[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]My question: Why state quarter of the verse as proof for not following scholars when the remainder of the verse denies your claim?[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Dr. Zakir Naik wrote:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[QUOTE][/SIZE][/FONT][FONT=Verdana] [/FONT][FONT=Verdana][SIZE=2]2. It is prohibited to make divisions in Islam.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]The Glorious Qur’an says:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]“As for those who divide Their religion and break up Into sects, you have no part in them in the least: Their affair is with Allah: He will in the end tell them the truth of all that they did.” [Al-Qur’an 6:159][/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]In this verse Allah (swt) says that one should disassociate oneself from those who divide their religion and break it up into sects.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]But when one asks a Muslim, “who are you?” the common answer is either ‘I am a Hanafi or Shafi or Maliki or Hanbali. Some call themselves ‘Ahle-Hadith’.[/SIZE][/FONT][FONT=Verdana][SIZE=2]
[/QUOTE]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]When a non-Muslim asks, “who are you?” the common answer is “I am a Muslim”[/SIZE][/FONT][FONT=Verdana][SIZE=2]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]When a Muslim asks, “who are you?” the common answer is, “son of so n so” or “I am a Gujrati/Pakistani/Malaysian” etc. Does this mean that to be a Pakistani is being guilty of the people mentioned in this verse?[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]I, till today, have not heard “I am a Hanafi” or “Shaafi’ee” being the answer to “who are you?”[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Furthermore, Taqleed has not created divisions. This is grave misconception. Ahlus Sunaah Wal Jamaa’ah are proud to follow the Sahaabah. The Islam of the Sahabaah was the complete Islam. They saw Nabi (s) and they saw the Qur’aan in him. The understandings of the Sahaabah is our understanding.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]There were differences of opinion in the Sahaabah too. Ibn Abbas (ra) narrates that ‘Umar ibn Khattab gave a sermon at Jabiyah and said, “O people! If you want to know about the Qur’aan, go to ‘Ubaid ibn Ka’b. If you want to know about inheritance, go to Zaid ib Thaabit. If you want to about Fiqh, go to Mu’aadh ibn Jabal. If you want to know about wealth, then come to me for Allah has made me a guardian and a distributor. “ (Tabarani)[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]We hear it all the time, “oh you follow them, but we follow Qur’aan & Sunnah.” Those who claim to follow the Qur’aan & Sunnah as understood by themselves, please take a moment to observe the following.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Salim ibn Abdullah narrates that Abdullah ibn ‘Umar was asked about a person who owed another person some money and had to pay the load at a fixed time. The creditor then agrees to forgive a portion of the load if the debtor pays before the deadline. Ibn ‘Umar disliked this agreement and forbade it. (Muwatta Imam Malik)[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]There is no explicit Hadith of the Prophet which has been offered as proof nor was any proof sought from Ibn ‘Umar (ra). It is evident that this ruling was a personal judgement of Ibn ‘Umar.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Abdur Rahmaan narrated that he asked Ibn Sireen about entering public baths. Ibn Sireen said that ‘Umar used to dislike the idea. (Mataalibul ‘Aaliyah by Hafiz Ibn Hajar)[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Ibn Sireen, who was one of the most learned followers of the Companions, did not mention any proof except to say that ‘Umar used to dislike the idea.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]This is despite the fact that there are several Ahadeeth regarding the issue of public baths.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]There are plenty more examples available. Now my question: Who is causing the division? The one who follows a jurist like the Sahaabah and those who followed them did? Or the ones who are breaking all bonds and ties from the people of authority, the people of knowledge and telling everyone not to follow those of authority and to follow only Qur’aan & Sunnah no matter how you understand it? Who is this verse more likely to refer to?[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Dr. Zakir Naik wrote:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[QUOTE][/SIZE][/FONT][FONT=Verdana] [/FONT][FONT=Verdana][SIZE=2]3. Four Schools of Thoughts[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]The Islamic world has produced several learned Islamic scholars (Imams), but out of these, four became more famous and their teachings spread in different parts of the world.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]It is a misconception that a Muslim should follow any one of these four schools of thoughts i.e. Hanafi, Shafi, Hanbali or Maliki. There is no proof whatsoever in the Qur’an or any authentic Hadith that a Muslim should only follow one of these four Imams.[/SIZE][/FONT][FONT=Verdana][SIZE=2]
[/QUOTE]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]‘Umar Ibn Khattab (ra)’s sermon at Jabiyah in which mentioned who to go to for which subjects is also not mentioned in the Qur’aan. It is very easy to say “it is a misconception,” maybe if the conception was mentioned, the misconception would not remain. To avoid the possibility of contradictions amongst the scholars of differing Ijtihad over a primary source, the laity were encouraged to follow only one Madhhab and Mujtahideen instead of referring to several. This idea gained domination during the 3rd and 4th century AH. One of the most important reasons for this was that a person can not take the judgement which suits his desires best. According to some jurists for example, Talaaq (divorce) takes place whereas according to some, it doesn’t. Most people will no doubt follow the jurist which suits their desire best.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Following desires to the extent that they believe Halaal to be Haraam and Haraam to Halaal is disastrous. Disobedience of this nature is fatal and makes religion and law mere shame. For this reason, the acceptance of following only one Madhhab has successfully continued for around 11 centuries in the majority of Muslims. Furthermore to proudly state its acceptance in the eyes of Allah that it is the scholars of Ahlus Sunnah Wal Jamaa’ah, those who do follow the Qur’aan, those who do follow the Sunnah, those who do follow the two as understood by the Sahaabah and those who do follow an Imam are those who Allah has accepted to lead prayers in the Haramayn Shareefayn.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]My question: Is Qur’aan & Sunnah your only source of making judgements? If yes, why did the Sahaabah not ask for proof from Qur’aan & Sunnah? Why did some Sahaabah refer to other Sahaabah for rulings? Were they not learned enough?[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Dr. Zakir Naik wrote:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[QUOTE][/SIZE][/FONT][FONT=Verdana] [/FONT][FONT=Verdana][SIZE=2]4. Respect all the Great Scholars of Islam.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]We must respect all the great scholars of Islam, including the four Imaams, Imam Abu Hanifa, Imam Shafi, Imam Hanbal and Imam Malik (may Allah be pleased with them all). They were great scholars and may Allah reward them for their research and hard work. One can have no objection if someone agrees with the view and research of any one or more from these four great scholars of Islam.[/SIZE][/FONT][FONT=Verdana][SIZE=2]
[/QUOTE]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Again, please refer to following rulings which suit the desires under number 3. I see no other reason why one would object to their ruling.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Dr. Zakir Naik wrote:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[QUOTE][/SIZE][/FONT][FONT=Verdana] [/FONT][FONT=Verdana][SIZE=2]5. All Four Imam said follow the Qur’an and Sunnah.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]All the four great Imams said that if any of their Fatwas or teachings contradict Allah’s word, i.e. the Qur’an, or the sayings of the Prophet (pbuh) i.e. authentic Hadith, then that particulars Fatwa of theirs should be rejected, and the Sunnah of the Prophet should be followed.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]To give you an example in this context – Imam shafi said that when a women touches a man who is in a state of wudhu, the wudhu of the man breaks. However, this ruling of Imam Shafi contradicts the authentic saying of the Prophet.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Narrated Aisha[/SIZE][/FONT][FONT=Verdana][SIZE=2]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]The Prophet (may peace be upon him) kissed one of his wives and went out for saying prayer. He did not perform ablution. (Sunan Abu Dawood Vol. 1 Chapter No. 70 Hadith No. 179)[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Thus this particular teaching of Imam Shafi contradicts the authentic saying of the Prophet. So I reject this specific ruling of Imam Shafi who himself said , “ If I say something, then compare it to the Book of Allah and the Sunnah of His messenger and if it agrees to them, then accept it and that which goes against them, then reject it and throw my saying against the wall” – This is a saying of ash-Shafi’ee-rahimaullah. See Al-Majmoo’ of an-Nawawee (1/63).[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Thus by rejecting this particular teaching of Imam Shafi which contradicts the authentic Hadith, I am practically a better follower of Imam Shafi than those who call themselves ‘Shafi’.[/SIZE][/FONT][FONT=Verdana][SIZE=2]
[/QUOTE]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]The response to this is; This is the opinion of Ibn 'Umar and some other Sahabah. However, when the Sahabah disagree in a matter, their statements are not a proof unless proof is brought from the Sunnah of the Prophet Muhammad (s). As we stated before, Ibn 'Abbas and the reports from 'Aa'ishah contradict the opinion of Ibn 'Umar and those with their opinion. Thus, the opinion of Ibn Umar is not accepted unless supported with proof from the mouth of the beloved Messenger Muhammad (s). This topic itself is a lengthy topic in which one can not lightly accuse Imaam Shafi’ee (Rahimahullah) of going against a Hadeeth.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Furthermore, everyone learning Ahadeeth and extracting rulings from them in the light of Qur’aan is unreal and somewhat impossible. Not many if not all have the ability to do so. Therefore, to say one can follow a different ruling if they find a Hadeeth which contradicts it, is absurd for a common person.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Bearing in mind, does a common person have enough knowledge to know that there is no other stronger Hadeeth that this ruling? Does the layman have enough knowledge to understand why Imam Shafi’ee uses that Hadeeth as Hujjah and Imam Abu Hanifah uses this?[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Dr. Zakir Naik wrote:[/SIZE][/FONT][FONT=Verdana][SIZE=2]
[QUOTE]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Similarly in practice, I claim to be a better follower of Imam Abu Hanifa than those who call themselves ‘Hanafi’. I claim to be a better follower of Imam Hanbal than those who call themselves ‘Hanbali’. I claim to be a better follower of Imam Malik than those who call themselves ‘Maliki”. If being a ‘Ahle-Hadith’ means following Qur’an and authentic Hadith then I claim to be a better follower of the Qur’an and authentic Hadith than those who call themselves ‘ Ahle-Hadith’. All these are mere labels (Hanafi, Shafi, Hanbali, Maliki, Ahle-Hadith) that are not endorsed by the Qur’an or the Sahih Ahadith.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]The only label or title given by the Qur’an and the Sahih Ahadith is MUSLIM.[/SIZE][/FONT][FONT=Verdana][SIZE=2]
[/QUOTE]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Very easy to fall for this last statement, yet the solution and answer is even easier. A Muslim is a person who believes in one Allah and believes in Muhammad (s) as the final Messenger. A Hanafi, Shafi’ee, Hanbali, Maliki does not come contradictory to MUSLIM. As the meaning of Hanafi is not the opposite of what makes a person MUSLIM. Being a Hanafi does not take the Shahaadah away from a MUSLIM. In fact, the following (Number 6) helps.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Dr. Zakir Naik wrote:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[QUOTE][/SIZE][/FONT][FONT=Verdana] [/FONT][FONT=Verdana][SIZE=2]6. All the Groups have sub divisions[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]I personally have no objection if someone calls himself Hanafi, Shafi, Hanbali, Maliki or Ahle Hadith. People give different labels to themselves to identify which set of teachings they prefer to follow and to disassociate themselves from those people who follow wrong practices. From history we come to know that all the labels given to different groups, at a later stage the people from that group themselves did not follow their teachings and made new sub-groups. Therefore in all the groups you find a sub-division.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]But as far as giving a label to identify what a person practices in Islam is concerned, there can not be better label than what Allah (swt) has given i.e. a Muslim.[/SIZE][/FONT][FONT=Verdana][SIZE=2]
[/QUOTE]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]We have never labelled ourselves as an entirety ‘Hanafi’ or ‘Shafi’ee’. But to use it to deny Taqleed is using false logic and inaccurate claims. Every title or label has its position. If a person says, “I am a MAN”, does this change the fact that he is a Human? The Qur’aan and Hadeeth says we are ‘son of Adam’, does this mean we can’t say we are son of our blood father? When one can claim that this logic is out of context, then how can saying, ‘I am a Hanafi’ hence not MUSLIM as the Qur’aan labels us be true logic?[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Dr. Zakir Naik wrote:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[QUOTE][/SIZE][/FONT][FONT=Verdana] [/FONT][FONT=Verdana][SIZE=2]7. Our Prophet was a Muslim[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]“Who was our beloved Prophet (pbuh)? Was he a Hanafi or a Shafi, or a Hanbali or a Maliki ?” No! He was a Muslim, like all the other Prophets and Messengers of Allah before him.[/SIZE][/FONT][FONT=Verdana][SIZE=2]
[/QUOTE]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]This is enough to show the desperateness of trying to deny Taqleed. Was Imam Abu Hanifah , Imam Shafi’ee, Imam Ahmad or Imam Malik before our Prophet (s)? A Muslim is a person of Islam. Unless Hanafi, Shafi’ee, Hanbali or Maliki is a religion, one can not use the above to clarify anything which is trying to be proven. The entire context is off track.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Dr. Zakir Naik wrote:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[QUOTE][/SIZE][/FONT][FONT=Verdana] [/FONT][FONT=Verdana][SIZE=2]It is mentioned in chapter 3 verse 52 of Al-Qur’an that Jesus (pbuh) was a Muslim.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Further , in chapter 3 verse 67, Al-Qur’an says that Ibrahim (pbuh) was not a Jew or a Christian but was a Muslim.[/SIZE][/FONT][FONT=Verdana][SIZE=2]
[/QUOTE]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]To clarify my above point, I use this quote of Doctor Zakir Naik. Here he has put a MUSLIM in oppose to Christian or Jew. Christianity and Judaism are religions, so this can be used to prove Jesus was a Muslim. Hanafi or Shafi’ee etc is not a religion, it is mere ignorance to use this out of such context.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]InshaAllah I will not have to use any more Qur’aan, Hadeeth, Logic or doctor Zakirs own statements to answer the following as InshaAllah one will be able to understand his lack of awareness by reading his following proofs.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Dr. Zakir Naik wrote:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[QUOTE][/SIZE][/FONT][FONT=Verdana] [/FONT][FONT=Verdana][SIZE=2]8. Qur’an says call yourselves Muslims[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]There is no Qur’anic verse or any authentic Hadith that says you should call yourselves Hanafi, Shafi, Hanbali, Maliki or Ahle Hadith.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]If anyone poses a Muslim the question who are you, he should say “I am a Muslim, not a Hanafi or a Shafi or a Ahle-Hadith”.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]In Surah Fussilat chapter 41 verse 33 Allah (swt) says: “Who is better in speech than one who calls (men) to Allah, works righteousness, and says, ‘I am of those Who bow in Islam (Muslim)?’ “[Al-Qur’an 41:33][/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]The Qur’an instructs, “Say: I am of those who bow in Islam”. In other words, say, “I am a Muslim”.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]The Prophet (pbuh) dictated letters to non-Muslim kings and rulers inviting them to accept Islam. In these letters he mentioned the verse of the Qur’an from Surah Al Imran chapter 3 verse 64:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Say ye: “Bear witness that we (at least) are Muslims (submitting to Allah’s Will).”[Al-Qur’an 3:64][/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]9. Lip Service Muslims[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Allah knew that even in the Muslim Ummah there will be many people who claim to be Muslims (i.e. claim to submit their will to Allah) but practically will not follow Allah’s commands.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Allah refers to such people in the Qur’an as lip service Believers (Al Qur’an 5:41). Thus we can conclude that those who claim to be Muslims but do not follow Qur’an and Sunnah are Lip-Service Muslims. Those who follow the Qur’an and authentic Hadith should not change their label, and stick to the best label given by Allah (swt) i.e. Muslim and which the Prophet also called himself.[/SIZE][/FONT][FONT=Verdana][SIZE=2]
[/QUOTE]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]This verse is being used once again against the Muqallideen. This time, the Muqallideen are said to not be following the Qur’aan & Sunnah.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Imagine giving a person the Qur’aan, the Ahadeeth and then saying, live your life according to these rulings. Will that person be able to understand what the Qur’aan means by Quroo’ in the verse where Allah says, “And those women who are divorced should wait for three Quroo’”?[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]And what type of (Mukhaabarah) will he know or understand in the Hadeeth where Nabi (s) said, “Whoever does not stop the practice of Mukhaabarah should hear the proclamation of war (against him).”? (Mukhaabarah is a certain type of farming. There were several forms of Mukhaabarah practiced) The Hadeeth is fairly general, how would a lay person distinguish between the permitted ones and the forbidden one?[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Then there’s one Hadeeth which says, “Whoever has an Imaam, then the Imaam’s recitation is his recitation.” On the other hand, another Hadeeth says, “There is no Salaah for he who does not recite the Faatihah.” How would a common person which Qur’aan and Hadeeth be able to choose which Hadeeth to follow, or what is the middle route, or does it refer to something else, or was the Hadeeth for a particular event only? Obviously one is will have to turn to a learned jurist who has mastered himself in these issues and whom Allah (swt) has blessed unrecognizable wisdom. So when the person asks this jurist/imam, is he now following the Imaam or Qur’aan and Sunnah?[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Obviously he is following the Qur’aan and Sunnah as passed on by these scholars as they compiled rulings. And it is common sense that if a person tries to follow all the Madhaahib then he will lead to following the rulings which suit him best.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]My question is, who is following a more reliable and sound meaning of the Qur’aan and Sunnah and who is taking literal and incomplete perceptions of the Qur’aan and Sunnah. The obvious answer would be the one who chooses to follow a Madhhab is safer from making his own meaning of Deen whereas following a Madhhab is actually following a sound understanding of Qur’aan and Hadeeth.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Dr. Zakir Naik wrote:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[QUOTE][/SIZE][/FONT][FONT=Verdana] [/FONT][FONT=Verdana][SIZE=2]10. The Prophet had said that there would be 73 sects.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Some may argue by quoting the Hadith of our beloved Prophet, from Sunan Abu Dawood Hadith No. 4579. In this Hadith the Prophet (pbuh) is reported to have said, “My community will split up into seventy-three sects.”[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]This hadith reports that the prophet predicted the emergence of seventy-three sects. He did not say that Muslims should be active in dividing themselves into sects. The Glorious Qur’an commands us not to create sects. Those who follow the teachings of the Qur’an and Sahih Hadith, and do not create sects are the people who are on the true path.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]According to Tirmidhi Hadith No. 171, the prophet (pbuh) is reported to have said, “My Ummah will be fragmented into seventy three sects, and all of them will be in Hell fire except one sect.” The companions asked Allah’s messenger which group that would be. Where upon he replied, “It is the one to which I and my companions belong”.[/SIZE][/FONT][FONT=Verdana][SIZE=2]
[/QUOTE]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]The answer of Nabi (s) is so strong and true in its wisdom. He did not say, “It is the one who follows Qur’aan & Sunnah.” He said, “It is the one to which I and my companions belong.” Note, the Sahaabah are mentioned. The Sahaabah passed on the true Islam to the Tabi’een. When the Tabi’een followed the Islam of the Sahaabah, they are included in that sect. Now will you say that the Tabi’een aren’t because they followed the Sahaabah and not the Qur’aan and Sunnah? The Tabi’een turned to certain Sahaabah and similarly the Tab’ Tabi’een turned to certain Tabi’een for certain issues. Why did they not look directly into Qur’aan and Hadeeth?[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]A Madhhab is a compilation of rulings, an understanding of Fiqh related issues. The Islaam we follow is the Islaam of the Sahaabah. Do we have a better understanding of Hadeeth and Qur’aan than these great scholars? If one does, they can feel free to be a Mujtahid and have their own Fiqh. As for those who follow a Madhhab, they are following the Islaam of the Sahaabah.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Dr. Zakir Naik wrote:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[QUOTE][/SIZE][/FONT][FONT=Verdana] [/FONT][FONT=Verdana][SIZE=2]The Glorious Qur’an mentions in several verses, “Obey Allah and obey His Messenger”. A true Muslim should only follow the Glorious Qur’an and the Sahih Hadith. He can agree with the views of any scholar as long as they conform to the teachings of the Qur’an and Sahih Hadith. If such views go against the Word of Allah, or the Sunnah of His Prophet, then they carry no weight, regardless of how learned the scholar might be. A true Muslim will not follow any ruling or teaching of any great scholar of Islam if that particular ruling or teaching contradicts the Qur’an and Saheeh Hadith.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Thus, the only school of thought that a Muslim should follow, is that of Prophet Muhammad (pbuh). The only Madhab that a Muslim should follow, is the Madhab of Prophet Muhammad (pbuh). And Allah knows the Best.[/SIZE][/FONT][FONT=Verdana][SIZE=2]
[/QUOTE]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]By saying the only school of thought you should follow is Prophet Muhammad, you have clearly showed that you do not understand the meaning of “school of thought.” A school of thought is a doctrine, The point of view held by a particular group (dictionary) a set of ideas or opinions which a group of people share about a matter (Cambridge).[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]The Islaam of Nabi (s) was not a ‘point of view.’ It was the true Islaam in its state. When the narrations varied after the Sahaabah, that is when the need for school of thoughts emerged. That is when a strong opinion was required. A common person can not conclude the Deen with his own understandings.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [CENTER][FONT=Verdana][SIZE=2]=======================================
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[FONT=Verdana][SIZE=2]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2] The following questions were posed very nicely upon the above reply:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Questioner wrote:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[QUOTE][/SIZE][/FONT][FONT=Verdana] [/FONT][FONT=Verdana][SIZE=2]Brother mash'Allah nice points. I'm guessing that you beleive in madhabs and that we should follow them?let me ask you on what basis?Does following a madhab go against the teachings of Rasulullah?Brother if you have a problem with the statement made by our honorable Zakir Naik then oh well.Till now brother mash'Allah nice points,but what you said is the same exact thing people say to approve of madhabs.Why is this?[/SIZE][/FONT][FONT=Verdana][SIZE=2]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Reply:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/QUOTE][/SIZE][/FONT][FONT=Verdana] [/FONT][FONT=Verdana][SIZE=2]Questioner wrote:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[QUOTE][/SIZE][/FONT][FONT=Verdana] [/FONT][FONT=Verdana][SIZE=2]I'm guessing that you beleive in madhabs and that we should follow them?let me ask you on what basis?[/SIZE][/FONT][FONT=Verdana][SIZE=2][/QUOTE]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]On the basis that the Muslims of early years were more knowledgable, more pious and less affected by Shaytaan than us. If you have the ability to extract rulings from Qur'aan in the light of Ahadeeth so it does not contradict other Ahadeeth being aware of the chains of narrations making sure that when you take one Hadeeth for the ruling, the other Hadeeth is not rejected and a valid reason is available, if you are able to distinguish between different terms used for the same ruling or the same word used in different context for multiple rulings, if you are able to distinguish between a weak chain and a sound chain of narrations, if you are able to distinguish between rulings which were permitted for a certain period of time, if you are able to do all this and more then by all means, Taqleed is not for you.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Now ask yourself, are we capable of even 1% that they spent their entire lives on? If everyone becomes this, what will happen to Muslims? The entire Muslim world will differ in rulings and the entire Muslim population will be stuck in books their entire lives.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Now you tell me, on what basis should we not follow a Madhhab and on what basis should we reject what has been a successful way of life from the time of Sahaabah. Like i said above in reply to Dr Zakir Naik, even the Sahaabah (ra) followed other Sahaabah in Fiqh matters and did not look into Qur'aan & Hadeeth as the Sahaabah they followed in the matter knew the ruling better than them. They did not ask for proof in differences of opinions like we do.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Questioner wrote:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[QUOTE][/SIZE][/FONT][FONT=Verdana] [/FONT][FONT=Verdana][SIZE=2]Does following a madhab go against the teachings of Rasulullah?[/SIZE][/FONT][FONT=Verdana][SIZE=2][/QUOTE]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Following a Madhhab is securing oneself to following a steadfast Fiqh instead of a purpose driven misunderstood perception of what a person makes of Ayaat and Ahaadeeth.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Questioner wrote:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[QUOTE][/SIZE][/FONT][FONT=Verdana] [/FONT][FONT=Verdana][SIZE=2]Brother if you have a problem with the statement made by our honorable Zakir Naik then oh well.[/SIZE][/FONT][FONT=Verdana][SIZE=2][/QUOTE]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Ironic that you used the word honorable. In your honor for him, you have forgotten that he dishonored all the verses I mentioned, the Ahadeeth and events of the Sahaabah i mentioned above and also the ways of the Muslims since the 3rd century AH. I'm afraid he lost all his honor upon this one article. This doesn't change the fact the he speaks very good intellectual things. But once he talks about 'Aqaaid or Taqleed, I can't but help feel sorry for him as do many scholars and highly respected and learned Ulamaa-e-Kiraam.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Questioner wrote:[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[QUOTE][/SIZE][/FONT][FONT=Verdana] [/FONT][FONT=Verdana][SIZE=2]Till now brother mash'Allah nice points,but what you said is the same exact thing people say to approve of madhabs.Why is this?[/SIZE][/FONT][FONT=Verdana][SIZE=2][/QUOTE]
[/SIZE][/FONT] [FONT=Verdana][SIZE=2]What I said is not to approve Madhhabs, to approve Madhhabs, there are much stronger and evident literature available. What I said was a simple answer to everything Dr Zakir Naik has said. Any person attacking Taqleed with Qur'aan and Hadeeth can be answered with their own statements because all their statements are incomplete and very easy to be blinded to a simple minded person.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]"The Legal Status of Following a Madhab" by Chief Justice Mufti Muhammad Taqi Usmani is a book i recommend. If any, read this inshaAllah at the least. If you still do not agree then Innallaha Yahdee Man-Yashaau Wa Yudhillu Man-Yashaa.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[/SIZE][/FONT] [FONT=Verdana][SIZE=2]And Allah knows best.[/SIZE][/FONT][FONT=Verdana][SIZE=2]

[URL]http://www.muftisays.com/viewarticle.php?article=zntaqleed#misleading[/URL][/SIZE][/FONT]

Very often the following question is posed to many people: "Do you follow the [I]Deen[/I] of particualr Imam or the [I]Deen[/I] of Rasulullah ([I]sallallahu alaihi wasallam[/I])?" "Obviously the [I]Deen[/I] of Rasulullah ([I]sallallahu alaihi wasallam[/I])," comes the instant reply.

The second question is then posed: [B]"Why then do you call yourself a Hanafi, Hanbali, Shafi or Maliki?" [/B]

The person not well versed is perplexed by this question. Doubts are then created in his mind. He soon starts gradually drifting towards the abandoning of [I]taqleed[/I] i.e. following one of the four illustrious Imams viz. Imam Abu Hanifa (R.A.), Imam Shafi'i (R.A.), Imam Malik (R.A.) and Imam Ahmad bin Hanbal (R.A.).

By means of the type of questions that have been mentioned above, a deliberate attempt is made to create a misconception in the minds of the unwary — that if you are a [I]Hanafi[/I], you are following the [I]Deen[/I] of Imam Abu Hanifa (R.A.), [B]NOT[/B] the [I]Deen[/I] of Muhammad ([I]sallallahu alaihi wasallam[/I]). This is an absolute fallacy. Imam Abu Hanifa (R.A.), Imam Shafi'i (R.A.) and the other Imams did not invent any [I]Deen[/I] of their own. They strictly followed the one and only [I]Deen[/I] — the [I]Deen[/I] of Islam brought by Rasulullah ([I]sallallahu alaihi wasallam[/I]). Their followers are hence also following the same [I]Deen[/I] — the [I]Deen[/I] of Rasulullah ([I]sallallahu alaihi wasallam[/I]).

The question that arises here is that [B]why then should one follow any of the four Imams?[/B] This can be answered by posing a counter-question: "Do you know all the various laws of [I]Deen[/I]? Are you capable of extracting and deriving the laws pertaining to [I]wudu, salah, zakah,[/I] etc. directly from the Qur'an and Hadith? Do you know which [I]Hadith[/I] has abrogated another? Do you have the ability to reconcile between the various [I]Ahadith[/I] which apparently contradict each other? Do you know which verses of the Qur'an are general in their application and which verses are qualified by other texts? etc., etc." If one does not have the knowledge of these aspects, then one [I]definitely[/I] does not have the ability to derive the laws directly from the Qur'an and [I]Hadith[/I]. In that case the following [I]aayah[/I] applies directly to oneself: [B][I]"Ask those of knowledge if you do not know[/I][/B]." (43:7) Hence when we do not have the enormous amount of knowledge and expertise that is necessary to derive the laws directly from the Qur'an and [I]Hadith[/I], we have opted to follow one of those great people who had attained that distinguished mastery in this field. Thus one can be well assured that such a person is absolutely capable of deriving the laws directly from the Qur'an and [I]Hadith[/I].

Another reason for adopting one of the Imams as a guide is the following [I]aayah[/I] of the Qur'an: Allah Ta'ala says: [B][I]"And follow the path of those who turn to me"[/I][/B] (31:15). In order to "turn" to Allah Ta'ala, two aspects are basic requisites — knowledge and practicing according to that knowledge. In this regard the four Imams were in an extremely high category. Imam Abu Hanifa (R.A.) was regarded by various [I]Ulama[/I] of his time as being the most knowledgeable of the people of that era (footnotes of Tahdheebut Tahdheeb vol. 1 pg. 451). [B]Makki bin Ibrahim[/B], who was one of the renowned teachers[B] of Imam Bukhari (R.A.)[/B], was a student of Imam Abu Hanifa (R.A.). Imam Abu Hanifa (R.A.) compiled a book of [I]Hadith[/I] entitled [I]"Kitabul Aathaar"[/I] from among 40,000 [I]Ahadith[/I]. Thus those who follow such a guide can be satisfied that they are strictly following the commands of Allah Ta'ala and His Rasul ([I]sallallahu alaihi wasallam[/I]).

At this point somebody may ask: [B]"If all the Imams deduced the laws directly from the Qur'an and [I]Hadith[/I], how is it possible for them to differ on various aspects?"

[/B]In order to understand the reality of these differences, we will have to go back in history right upto the time of the Sahaaba ([I]radhiallahu anhum[/I]).
Once Rasulullah ([I]sallallahu alaihi wasallam[/I]) had just returned from a battle when he ordered the Sahaaba ([I]radhiallahu anhum[/I]) to immediately proceed to the place of Banu Quraizah — a clan of Jews who lived on the outskirts of Madina Munawwarah. The purpose was to lay a siege upon them for having broken the pact that they had made with the Muslims. In order to impress the urgency of the matter upon the Sahaaba (R.A.), Rasulullah ([I]sallallahu alaihi wasallam[/I]) said to them: "None of you should perform your [I]salah al-Asr[/I] except in Banu Quraizah." While the Sahaaba (R.A.) were still en-route, the time of [I]Asr[/I] arrived. Some Sahaaba ([I]radhiallahu anhum[/I]) felt that they should perform their [I]Asr[/I] immediately. They regarded the instruction of Rasulullah (sallallahu alaihi wasallam) as actually being a command to proceed very swiftly to their destination. It did not imply that the [I]Asr salah[/I] could not be performed en-route. They thus performed their salah there. Another group of Sahaaba ([I]radhiallahu anhum.[/I]) viewed the instruction literally. They therefore continued and only performed their Asr salah after having reached Banu Quraizah. Later when Rasulullah ([I]sallallahu alaihi wasallam[/I]) was informed about this, he did not rebuke either group. [[I]Sahih Bukhaari[/I]]

Thus we find that the difference arose from a point of interpretation. However, this difference of interpretation is only entertained when it comes from a person who has in-depth knowledge of [I]Deen[/I] and has attained a mastery in the Qur'an and [I]Hadith[/I] and the other related aspects. At times a difference of opinion occurs due to the different narrations that are found with regards to a particular aspect. One Imam gives preference to one narration on the basis of various criteria while the other Imam, in the light of his knowledge, prefers the other narration. This is basically the manner in which these differences occur. However, just as Rasulullah ([I]sallallahu alaihi wasallam[/I]) did not rebuke either of the two groups in the incident mentioned above, similarly since the Imams have attained the status of a [I]mujtahid[/I] (one who is capable of deriving the laws directly from the Qur'an and [I]Hadith[/I]), they will not be blame worthy even if they have erred. Rasulullah ([I]sallallahu alaihi wasallam[/I]) is reported to have said: "When a [I]haakim[/I] (ruler) passes judgement, and after having exerted his utmost effort he arrives at the correct solution, he gets a double reward. And if he errs after having exerted his utmost ability, he gets one reward." ([I]Bukhari[/I] vol. 2 pg. 1092). Ibn al-Munzir (R.A.) while commenting on this Hadith writes that a ruler will only get this reward if he has thorough knowledge and in the light of his knowledge he passed judgement. The four Imams had the ability and necessary knowledge to practice [I]ijtihaad.[/I] Thus they fall under the ambit of this [I]Hadith[/I].

Another point that often comes up is the following: [B]Why is it necessary to follow one Imam only?[/B] [B]Why can one not follow a certain Imam in one aspect and another Imam in another aspect? [/B]

The simple answer to this is: On what basis will one pick and choose, especially since one does not have the knowledge required to derive the laws. Thus one will not be in a position to evaluate the deductions of each Imam. Hence it will obviously be on the basis of what suits one. This is nothing but following one's desires — regarding which Allah Ta'ala has issued severe warnings in the Qur'an. Following one's desires sometimes even leads a person to [I]kufr[/I]. Thus great jurists of latter times, among them Shah Waliullah (R.A.), have reaffirmed that it is [I]wajib[/I] for the masses to follow one Imam only.

Here one more point needs clarification with regards to the authenticity of [I]Ahadith[/I]. The general masses are made to believe that a [I]Hadith[/I] is only authentic if it is related in Sahih Bukhari and Sahih Muslim. This is a misconception. The authenticity of the [I]Hadith[/I] is based on its chain of narrators, irrespective of whether it appears in any one of the [I]Sihah Sitta[/I] (the famous six authentic compilations of [I]Hadith[/I]) or in any other compilation besides these. Imam Muslim has written in his [I]muqqadama[/I] (introduction to Sahih Muslim) that he has not recorded every authentic [I]Hadith[/I] in his [I]Sahih.[/I] Actually, according to Imam Bukhari and imaam Muslim, there are more authentic [I]Ahadith[/I] which are not recorded in Sahih Bukhari and Sahih Muslim than the number of narrations contained in these two books.

Nevertheless, in this belated age there are many people who have cast aside the following of any of the four Imams completely. Instead, while claiming to follow the Qur'an and [I]Hadith[/I] directly, they in reality have begun to follow the interpretations of (make taqleed of!) some modern day [I]ghair muqallid[/I] (one who has abandoned [I]taqleed[/I]). However, coupled with this they often will be found denigrating the followers of an Imam and classifing them as people following the Deen of Imam Abu Hanifa and others — not the Deen of Rasulullah ([I]sallallahu alaihi wasallam[/I]). They make themselves out as being the only ones who follow [I]Hadith[/I] while all others are regarded as being contradictory to the [I]Hadith[/I]. Many people have become entrapped in this propaganda.

It has already been explained above that the differences between the Imams are based on the different narrations or the difference of interpretation. However, all the Imams have their proofs from the Qur'an and Sunnah. Thus it is the duty of every person, while strictly following his Imam, to respect and honour the other Imams and their followers.

nice debate on topic but question is still thier can i call my self a plain muslim or not? i agree a layman lacks knowldge of islam he cannot interprate islam properly so he need to follow one particular imam. but if he call himself muslim instead of hanfi shafi hambli maliki ?
ofcourse yes....one more thing which is my mind authentic books of ahadis which we use to follow n are accepted like sahi bukhari is compiled after the period of imam abu hanifa right? so there is probablity that he passed fatwas n some of those fatwa might b based on zaif ahadis coz sahi bukhari sahi muslim etc are complied after thier persiod this wz one quoestion.
i agree aima said wen there is contradiction in thier act n hadis follow sunnah so it meansome one should study sunnah n try to folllow that try to gain knowldge n develop understanding of islam. Allah said one will get for which he strives for so wen one strive for knowldge how come he cannot understand islam. Allah said to think abt world around u think n reasearch n he like those he strives for knowldge. so this is wrong that a man cannot have proper knowldge even he study islam. this sounds like other religons like hinduism where pandits n there families are authority n they can interprate accordingly but islam has not shut the door of knowldge for any one.
one can be a plain muslim this is the era of technolgy knowdlge is on ur finger tips u can access any islamic books by any scholer read it u can reasearch on it one can develop skills to inerprat islam.
n most of all nabi pak said gunnah wo hai jo tumhrey dil main khatkey read the quran sunnah n try to follow if u find any difficulty than consult quran if cant find solution go for ahadis n if again dunt find see the act of sahaba n if again then do ijtehad this wz wat my prophet advised so i strongly believe am a plain muslim n dunt find any problem in saying that i believe iam a muslim (good muslim or bad muslim is another question)
so my ans to the thread is that u can call ur self muslim

[B]Last Island

Great work and reserch:

But there are few questions which need to be answered.

1. Will it be wise to follow any imam's interpretation blindly. After all he is an individual and to err is human.

2. Why cant we follow all imams simultaneously. If all are right. Who has made this rule to follow only one?

3.Why have we closed the door of Imamt.We are being faced multidimensional problems nowadays.Why dont we have more imams in this erra?

Sana: I second you in your views

Regards,[/B]

Well, i had asked a simple question but an intellectual debate has started here. :ohmy: It may be good for learning point of view but makes matters worse for a simple person like me.
It is the replica of our broader society where the highly-educated religious scholars are busy confusing the simple muslims who just want to live according to the basic teaching of Islam without indulging in any controversy.
Perhaps, that is why the newly converted Muslims in usa/europe prefered to be called as "Plain Muslim" to stay on safeside.
I am afraid if they attached themselves with a particular sect, the bomb blasts, sectarian killings will also find their way in their areas. Anyway, thanks all for the valueable input in the thread.

I answered to "whether one should follow one Imam or not".

[QUOTE=sana_krn;206875]nice debate on topic but question is still thier can i call my self a plain muslim or not? [/quote]
Are there complex Muslims too?

[QUOTE]i agree a layman lacks knowldge of islam he cannot interprate islam properly so he need to follow one particular imam. but if he call himself muslim instead of hanfi shafi hambli maliki ?[/QUOTE]
You need to go through the posts again. Your questions shows you havent read them.

[QUOTE]so my ans to the thread is that u can call ur self muslim[/QUOTE]
Of course we all are Muslims. When someone asks you "who are you" your instant reply is "I am a Muslim" But when you are asked about the fiqh you belong to, you cannot simply say "I am a plain Muslim". There is no concept of Plain Muslim. You have to associate yourself to one fiqh and you have to follow only one Imam in all issues of life.

If you consider yourself wise enough to Interpret Quran and Ahaidth, you are free to act according to your own will but please don't make people around you follow according to your interpretation. They might go astray.

@ Invincible

Read the posts again please. 1 and 2 are already answered.

[QUOTE=Invincible;206775][B]Plz prove your statement correct by qouting any verse or hadith.

Regards,[/B][/QUOTE]

[RIGHT] [SIZE=5][COLOR=Blue]يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُوْلَـئِكَ يَقْرَؤُونَ كِتَابَهُمْ وَلاَ يُظْلَمُونَ فَتِيلاً AlIsra :17:71[/COLOR][/SIZE]
[/RIGHT]
[COLOR=Blue]
(Remember) the day when We will call every people with their Imam; then whoever is given his book in his right hand, these shall read their book; and they shall not be dealt with a whit unjustly.
[FONT=Verdana][SIZE=5]
[/SIZE][/FONT][/COLOR][SIZE=5][COLOR=Blue][FONT=Verdana] [/FONT] وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ AlQasas:41[/COLOR][/SIZE][COLOR=Blue]

[28:41—Al qasas:41] And We made them Imams who call to the fire, and on the day of resurrection they shall not be assisted.

[/COLOR][SIZE=5][COLOR=Blue] وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَكَانُوا بِآيَاتِنَا يُوقِنُونَ AlSajdah:24[/COLOR][/SIZE]
[COLOR=Blue]
32:24—Al sajdah:24]And We made of them Imams to guide by Our command when they were patient, and they were certain of Our communications.

[/COLOR][SIZE=5][COLOR=Blue] وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاء الزَّكَاةِ وَكَانُوا لَنَا عَابِدِينَ (Al Anbiya:73)[/COLOR][/SIZE]
[COLOR=Blue]
[21:73—Alanbiya:73] And We made them Imams who guided (people) by Our command, and We revealed to them the doing of good and the keeping up of prayer and the giving of the alms, and Us (alone) did they serve;[/COLOR]

[CENTER][SIZE=5][COLOR=darkRed]اللهم صلي على محمد وعلى آل محمد[/COLOR][/SIZE][/CENTER]

[B]Taqlid or Ittiba’ is Wajib (compulsory) upon Muslims:[/B]

Taqlid or Ittiba’ is Wâjib (compulsory) upon Muslims. Yet there are many Muslims in the present age who have hardly heard of the words Taqlid or Ittiba’. Others who may have heard about it, do not fully comprehend its meaning. This has led to people even rejecting Taqlid – thereby rejecting a Wâjib. As a general rule, man is suspicious and afraid of that which he does not know. Therefore a proper understanding of the issue of Taqlîd or Ittibâ would dispel the ignorance surrounding it, Inshâ Allah.

[B]Taqlid is a part of everyday life:[/B]

Taqlîd or Ittibâ in essence, simply refers to the practice of an unqualified, lay person (in a specific field of specialisation) submitting to and accepting the authority of an expert in that field, without demanding proof and justification for every view, opinion or verdict expressed by such an expert authority. This is a natural state of human existence, practised by millions of people worldwide in every facet of life. The simplest and most tangible example of Taqlîd or Ittibâ is that of a child learning his basic alphabets at school. Every child learning his alphabets is unconsciously practising Taqlîd. A learner driver taking instructions from a driving instructor is practising Taqlîd. People going to a specialist doctor for medical treatment and following his instructions is another glaring example of Taqlîd or Ittibâ. A lay person soliciting a legal opinion from an advocate or following the advice of a tax consultant is another common case of Taqlîd. A client at an engineering firm, asking for the engineer’s advice on complex engineering calculations is yet another instance of Taqlîd or Ittibâ in action. The millions of ‘facts’ in the myriad of sciences such as astronomy, archaeology, etc. are all distinct examples of Taqlîd or Ittibâ Who ever questions the ‘fact’ or asks for proof that the sun is really 93 million miles away from the earth! It is taken for granted that this is the findings of the ‘experts’ in these fields and everyone simply accepts it as such. School teachers teach these to their pupils as ‘gospel truth’ and children learn and memorise these ‘facts’ with the hope of succeeding in their exams. There are countless such examples of Taqlîd or Ittibâ in everyday existence. It is quite clear from the above, that Taqlîd or Ittibâ is a natural way of life, and is not specific to Islam or Islamic Fiqh alone.

[B]Taqlid is the easy option for ordinary people:[/B]

In the context of Islamic Fiqh or Law, Taqlîd or Ittibâ simply refers to accepting and following the verdicts of expert scholars of Islamic Fiqh in their exposition and interpretation of Islamic Law, without demanding from them an in-depth explanation of the intricate processes required in arriving at such a verdict, called Ijtihad. It simply means that ordinary folk do not have to do Ijtihâd, i.e. the intricate and complicated procedures involved in deriving Islamic rulings that scholars exercise when issuing a Fatwâ (legal verdict). The duty of ordinary people is to trustingly accept the authority of the learned scholars in this matter and act upon their verdicts.

In this sense, Taqlîd is a great blessing for common people, for it is beyond their capacity to understand the extremely complex and complicated mechanics of Ijtihâd. The ability to do Ijtihâd requires many long years of study and erudition and a great deal of exertion (Ijtihâd means to exert one self) in acquiring a mastery of various Islamic sciences, among other varying requirements.

[B]Misunderstandings regarding Taqlid:[/B]

Recently, misunderstandings have arisen regarding the issue of Taqlîd. It has become a theme of major debate in many parts of the world among Muslims. This debate has naturally resulted in arguments being promulgated by both the protagonists and the antagonists of Taqlîd.

The best way of removing such misunderstanding is to view the original sources of Islam – the Qurân and Hadîth and the teachings of the learned elders of Islam on this subject. After a study of this subject, the correct interpretation and understanding of Taqlîd and Ittibâ would emerge. This would lead to a better understanding and analysis of the arguments and counter-arguments of protagonists and antagonists. (Elsewhere in this issue, check the article on Taqlîd and Ittibâ in the light of Qur’an and Hadith)

[B]THE SHAR'EE ROLE OF TAQLEED:[/B]

The essence of guidance is derived from the Holy Qurãn - "Hudan li al-Nas" ("A Guidance for Mankind). But this guidance and its laws are based on fundamental principles, the details of which have been entrusted to and consigned by the Holy Prophet (Sallallaahu Álayhi Wasallam) in order to explain them to mankind.

For example, the Holy Qurãn says: "Aqimus-Salaat" ("establish prayer"). It does not define the method as to how the prayer should be established; how the various postures should be performed; the mode of recitation of Surah, etc. The complete method of prayer i.e. "Salaat" is explained by the Holy Prophet (Sallallaahu Álayhi Wasallam).

1. "Wa 'Atuz-Zakat" ("And give charity"). Now the Zakaat amounts payable on gold, silver, cattle, land, produce, etc. are only known through the Ahadith and there is no mention of it in the Holy Qurãn.
2. "Wa Lillahi `ala an-Nas Hij Al-baiti" ("It is obligatory on people to perform the Hajj of the House of Allah.) Here again, the method of Tawaf, the number of circumambulations, the details regarding Arafat, Mina, Muzdalifah, the stoning at the Jimar, etc. have all been explained by the Holy Prophet (Sallallaahu Álayhi Wasallam).

Thus it becomes imperative to understand the Holy Qurãn in the light of the Ahadith even for major obligatory acts like Salaat, Zakat and Hajj without which it is impossible to act and understand the commands of the Holy Qurãn. The believers are commanded to attain guidance from the Holy Qurãn in accordance with the details explained by the Holy Prophet (Sallallaahu Álayhi Wasallam). Therefore Allah specifies: "Whosoever obeys the Messenger has indeed obeyed Allah." This obedience to the Holy Prophet (Sallallaahu Álayhi Wasallam) would in reality be obedience to Allah Himself.

[B]A direction from the Hadith informs us:[/B]

"Also perform your prayer just as you see me perform my prayer." (Bukhari Vol. 1, p. 1076)

It is not said: "Perform your prayer in the manner you may infer from the Holy Qurãn."

[B]Hadith is divided into different categories:-[/B]

The sayings of the Holy prophet (Sallallaahu Álayhi Wasallam),

1. The acts and doings of the Holy prophet (Sallallaahu Álayhi Wasallam),
2. The sayings, acts and doings of others, approved by the Holy Prophet (Sallallaahu Álayhi Wasallam).

All these categories of Ahadith give guidance to the Umma.

[B]QIYAS:[/B]

When the Prophet (Sallallaahu Álayhi Wasallam) was asked a question he answered and also counter-questioned the questioner, on a similar (analogical) matter, the answer of which was known to him. On the correct reply being given by the questioner, the Prophet (Sallallaahu Álayhi Wasallam) would say: "The question you had asked is in the same category as this answer of yours."

EXAMPLE: A lady once asked: "Hajj was obligatory on my mother but she passed away. Can I perform it on her behalf?" The Prophet (Sallallaahu Álayhi Wasallam) replied: "Yes, it would be accepted on her behalf. Tell me, if your mother had a debt would you pay it." She replied in the affirmative. Rasulullah (Sallallaahu Álayhi Wasallam) said: "Fulfill what is on her behalf. Certainly, the duty and right of Allah would be more acceptable." This kind of reasoning is called Qiyas, Ijtihaad, or Istimbat in Shari`a.

These are only used in Shari`a when the Qurãnic or Traditional directives are not specifically spelt out. The Holy Prophet (Sallallaahu Álayhi Wasallam) sent Hadrat Mu`adh ibn Jabal (Radhiyallaahu Ánhu) as a Governor and Qaadhi to Yemen. The Holy Prophet (Sallallaahu Álayhi Wasallam) gave to Hadrat Mu`adh many instructions and advices even while he held the reins and led the horse with Hadrat Mu`adh mounted on it. The Holy Prophet (Sallallaahu Álayhi Wasallam) also asked: "By which law would you dispense justice." He replied: "By the Law of the Holy Qurãn."

"And if you do not find it (i.e. what you seek) in the Holy Qurãn."

He replied: "By the Prophetic Traditions."

"And if you do not find it in there also, then!"

He replied: "Then I would make Ijtihad." The Holy Prophet, (Sallallaahu Álayhi Wasallam) expressed his happiness with his reply and fully endorsed and supported his stand and thanked Allah for it. (Abu Daawud Vol 2. p. 149)

When after such an Ijtihad all the scholars agree to its conclusion, it is termed "Ijma", for it must be understood that Qiyas or Ijtihad does not prove an order or command; it only makes it evident and known. It was hidden in the Holy Qurãn or the Ahadith; the Mujtahid, by Dalalatan, 'Isharatan or Iqtdha'an, brought it in the open for the generality of people.

The person who does not have the power of Ijtihad is bound and compelled to follow a Mujtahid and this act of following a Mujtahid is termed Taqlid. The Holy Prophet (Sallallaahu Álayhi Wasallam) sent Hadrat Mu`adh ibn Jabal as Qadi so that people could act upon his instructions and guidance derived from the Holy Qurãn, the Ahadith and his Ijtihad. To accept all three would in reality be obedience to Rasulullah (Sallallaahu Álayhi Wasallam) as mentioned in Mishkãt Sharif (p. 310). Hadhrat Abu Hurayrah (Radhiyallaahu Ánhu) reported that the Holy Prophet (Sallallaahu Álayhi Wasallam) said, "Who has obeyed me, has obeyed Allah and who was disobedient to me has been disobedient to Allah and who obeyed the Amir was obedient to me and who was disobedient to the Amir has been disobedient to me."

PRECEPTS, PROPOSITIONS AND THEIR KINDS:

[B]Masa'il or precepts are of four kinds:-[/B]

1. Clear instructions from the Holy Qurãn and Ahadith. No Qiyas is allowed nor Taqlid permissible. The order is to practice on the clear injunction.
2. In such propositions where there are two injunctions, one earlier, and one later, and through historical evidence both renown, then the earlier proposition is abrogated (Mansukh), whilst the latter command is ordered. Here too Qiyas and Taqlid ~ not permitted.
3. Those propositions that have two clear injunctions but it is not known which is earlier and which later, i.e. no historical evidence.
4. Those propositions of which there exist no clear injunctions. Propositions 1 (and 2) are clear. the last two (Propositions 3 and 4) need explanations. Since 3 and 4 are not clear, what must a person do? If he does not practice upon them, he is yet not allowed to go free. The Qurãnic verses state: "Is man under the notion that he will be left free?"'

"Do you think that you have been created in vain?" It is not so, you have to obey Allah's command every second. Now how are we going to obey when it is not known, which is abrogated and which is not. In the fourth kind of proposition when one has no knowledge what is he going to practice on? Allah says: "Do not practice on anything without knowledge:"

Thus the need of Qiyas and Ijtihad. In the third kind of proposition the need is to verify the clear injunction and in the fourth kind it is to find a clear order and command. This is a known fact that everybody does not have the ability or power to make Ijtihad and this verse also makes it clear.

Everybody makes claims of giving opinions but only that ruling is accepted which is in accordance with Shar`iah and of a Mujtahid. The verdict of a Muqallid will not be accepted. The Mujtahid makes Ijtihad while the Muqallid makes Taqlid. Even if the Mujtahid makes a mistake he is rewarded as mentioned in Bukhari, Vol. 1 p. I1092.

Here exists a doubt that there were many Mujtahids among the Sahaaba (Radhiyallaahu Ánhum), the Tabi`in and Tabi` Tibi`n; But only the ‘I'ima 'Arba` i.e. Imaam Abu Hanifah, Imam Maalik, Imam Shaafi`i and Imam Ahmad (Rahmatullaahi Álayhim) are followed and Taqlid made of them. What Is wrong in following the Sahaaba (Radhiyallaahu Ánhum) whose virtues have been abundantly mentioned in the Holy Qurãn and the Ahadith?

There is no doubt that the Sahaaba (Radhiyallaahu Ánhum) have a far greater status and position than the I'ima Arba`a does not make Taqlid of any one of the I'ima Arba` ever thinking them to be greater than the Sahaaba but its simple reason is that for Taqlid it is necessary to know those injunctions in which Taqlid has to be made. The detailed knowledge which can be found in every section and chapter from Kitaab- at-Taharat to Kitab al-Fara'idh, whether it concerns acts of worship, or social and cultural aspects, in every department of knowledge, these were the first and only 'I’ima that gathered them all in every detail. They were schools of knowledge in their own right that codified knowledge in every field. We do not find such codification either of the Sahaaba or other Tabi`in. The only choice we have is to follow them. It must also be borne in mind that Allah had bestowed on them the perfection of knowledge of the Holy Qurãn and the Ahadith. It is said by Shah Waliullah (Rahmatullaahu Álayhi) in the commentary of Muwatta' Imaam Malik, p.6 that these four Imaams together have encompassed the entire knowledge of the Holy Qurãn and Ahaadith to such a degree that not a single Hadith which was reported by the Sahaaba was omitted by them.

Clarification is further required regarding another doubt in most minds: What is the necessity of making Taqlid of only one Imaam? One should be allowed to follow any of the four Imaams in the different Masa'il as was the method in the time of the Sahaaba and Tabi`in. Mazhab was not confined to a single Imam. Why must such concessions not be allowed in our times?

In the time of the Sahaaba, which was the best of times, there was no ulterior motives regarding religious questions. A question was asked to know the correct method and to practice on it. It was not asked for one's convenience as in later times. For example, A person with Wudhu touched his wife which according to the Shafi Mazhab nullifies Wudhu: Now when he is told to make Wudhu, he replies: "I make Taqlid of Imaam Abu Hanifah and it is not a breaker of Wudhu according to his Mazhab, therefore my Salaat will be valid."

Now this person vomits, which according to Hanafi Mazhab, breaks Wudhu. He is now told to make Wudhu. He replies: ‘I make Taqlid of Imam Shafi`i; it is not a nullifier of Wudhu, therefore my Salaat is valid’. If this person (who has on the one hand, touched his spouse, and on the other hand, vomited) has to perform his Salaat with such a Wudhu, it would neither be correct by Imaam Abu Hanifah nor by Imam Shafi`i. In terminology this is known as Talfiq which is agreed upon unanimously to be void and not permitted. This is not Taqlid but following one’s passions and desires for one’s personal convenience which lead one astray. The necessity of following a Mazhab, Imam or Mujtahid is that one would not fall into the temptations of following one's own desires. The Holy Qurãn states:

‘And do not follow desires. You would be led astray from the path of Allah." Thus the need of following only one Imam.

For centuries we have heard of great scholars, jurists, ‘Ulama’ and Auliya who had the treasures of knowledge, who were in their personal capacities libraries with encyclopedic knowledge. Their piety constituted perfect examples in emulation of the Sahaaba. Their entire life was spent in accordance with the Sunnah of Rasulullah (Sallallaahu Álayhi Wasallam). They also followed the 'I'ima Arba’` and it would not be incorrect to say that it was because of this Taqlid that they attained the heights of perfection.

Islamic Jurisprudence (Fiqh) is confined to the four schools. Those that do not confirm to any one of them are called Ahle Hadith or Ghair Muqallid.

P.S: These are the views of author. [URL="http://www.central-mosque.com/fiqh/WhatIsTaqleed.htm"][B]Link [/B][/URL]

[QUOTE=Last Island;206895]
@ Invincible

Read the posts again please. 1 and 2 are already answered.[/QUOTE]

[B]Dear,although I am not fully convinced,yet I am anxiously waiting for your answer of my 3rd question.

Regards, [/B]

[QUOTE=Invincible;206893][B]
3.Why have we closed the door of Imamt.We are being faced multidimensional problems nowadays.Why dont we have more imams in this erra?

Regards,[/B][/QUOTE]

We have Multidimensional problems in this era.

And we have solutions as well as told by [B]ALL[/B] already existing Imams in the light of Holy Quran and Hadith.

Those solutions come by the way of following means.
1. Ijtihad
2. Qiyas
3. Istehsan
4. Istidlal
5. Istislah
And all these terms were coined by the Imams. So, you can use all these things and can aptly follow your religion, according to the "changing situations" of the world.

When you already have solution (or way to find solution), then there is no need to raise new Imams among yourself. And I am sure if some new one comes, he will be too a follower of any one passed previously. (Whether he himself accept this or not)

I just found this post while doing "Wandering" in forum and saw your unanswered [B]"Question no 3"[/B], so found it necessary to answer.

Is there any fiqh or firqa regulation authority in the world? Who gave the lisence t these four gentlemen to define fiqh? What was so special about them? Could theyvhave not made a mistake?

To say that a particular fiqh has to be followed in its entirety doesn't make sense to me. what if the imams had mixed up their opinions about particular ayah?
On the gates of hell or heaven the angels aren't going to checkbany passports. They will see whether the amaal nama is in right hand or left. And that depends on the decision of Allah.

Every human being is khalifa tul ard. Every human being is a prince. Allah's soul has been breathed into every human being. Every human being is answerable for their own deeds. There will be a group in hell who, when asked why they are in hell, will reply that because they blindly followed their predecessors.

If someone asks you about your religion. Say it is humanity. If they are not satisfied ask them about their religion and show polite interest.

Maulana rumi used to bow seven times to a christian evertime they met. If that doesn't open your eyes then good night :)

[QUOTE=waqas izhar;790297]Is there any fiqh or firqa regulation authority in the world? Who gave the lisence t these four gentlemen to define fiqh? What was so special about them? Could theyvhave not made a mistake? [/QUOTE]

Even Prophets hadn't any license.(At least the type you demand)
To know what was so special about them you need to consider history of Islam generally and Islamic Jurisprudence specifically.
What mistakes for example?
[QUOTE]To say that a particular fiqh has to be followed in its entirety doesn't make sense to me. what if the imams had mixed up their opinions about particular ayah? [/QUOTE]

Finally, you have to follow some one. Even in terms of understanding the most basic thing the Quran. You need to understand what was the context of Ayahs etc. Direct consultation will lead you to more ignorance.
Like yesterday one Hindu asked me that Ayah number 178 of Surah Baqrah is the cause of Peshawar attack.
[QUOTE]On the gates of hell or heaven the angels aren't going to checkbany passports. They will see whether the amaal nama is in right hand or left. And that depends on the decision of Allah. [/QUOTE]

You want every Muslim after birth to study every thing from zero first?
Do you think every Muslim is capable to understand even the teachings of religion? How a persian, britisher is supposed to follow religion?
You will answer me, the translations? And which translation then?
And you will answer me learn arabic. Do you know one word of Holy Quran has 10 meanings and applying different meanings change the meaning of the texts?

[QUOTE]Every human being is khalifa tul ard. Every human being is a prince[/QUOTE].
Yes, every one. Who is a drunk, rapist , plundrer etc but not only the pious ones. But off course as you said who are we to judge. Extrapolating the thought will lead to release of all the culprits from the Jails.

[QUOTE]Allah's soul has been breathed into every human being.[/QUOTE]

Elaborate this thought a bit.

[QUOTE] Every human being is answerable for their own deeds. There will be a group in hell who, when asked why they are in hell, will reply that because they blindly followed their predecessors.[/QUOTE]
No body is telling you to follow blindly. Have some research and find the right one or the one you think is nearer to good conscience.

[QUOTE]If someone asks you about your religion. Say it is humanity.[/QUOTE]
[QUOTE]Maulana rumi used to bow seven times to a christian evertime they met. If that doesn't open your eyes then good night :)[/QUOTE]

I did n't understood here. You want us to be a Humanity Lover like Rumi or you are telling us his act was not according to Islam?

If you want us to follow Rumi then he was himself a Hanafi.

If you want us to not follow Rumi then see what you have said by yourself

[QUOTE]Allah's soul has been breathed into every human being.[/QUOTE]

If my Religion is humanity then Loving the Humans to such extent should be the height of such religion.

If your religion is Humanity then you should be the biggest follower of Rumi then???? :)

BTW at that times Wahdatal Wajood was present among Suffis, which was abolished by Mujaddid Alif Sani to Wahdatul Shahood. Due to it's somewhat wrong practises by Fake Suffis.
( I hope you will not say Who gave License to Alif Sani, what he has done? What he was? etc etc answering in advance Agar Mujaddid na hotey to shyd aj hmara official deen "Deen-e-Akbari hota, for further details consult the history)

I will not debate on this further even. Few things are ought to remain hidden, rather than exposed publicly. :) I'll only give advice to all.
Never restrict yourself to any religion, sect even while researching. And research open heartedly leaving your prejudices and pre-occupations aside.

"Ilm mo'min ki gumshuda meeraas he, jahan se bhi mile, le lo".

@ rao rameez

If quran has ten meanings let's explore them all. Why do we restrict ourselves to only four?

If math can be learned from zero ang english from alphabet a, why can't the quran?

And yes all rapists etc are khalifa tul ard.

The quran is not the property of muslims only. It is a message for all mankind.

And if some things can't be stated publicly then will you please mail me. I will be highly obliged :)

Infact I just mailed you

[QUOTE=waqas izhar;791677]@ rao rameez
If quran has ten meanings let's explore them all. Why do we restrict ourselves to only four?[/QUOTE]

Actually these four "discussed" what is the background of which meaning and what is nearer to other meanings, thus opting which is the nearest.
However,nobody forced to follow him. Imam Malik did not approached one by one every Muslim, it's the Muslims who approached them.Nobody restricting you. When people feel their own interpretations are getting wrong, they seek some intelligent ones, who are also most pious ones among them.
And the most intelligent and pious among the scholars are those who doesn't speak according to their "Nafs". And people reckoned that, so they followed them.

[QUOTE]If math can be learned from zero ang english from alphabet a, why can't the quran?[/QUOTE]

If you start learning without a teacher or some guide(any book or any person, divine), you will end up learning even the basics of your mentioned science subjects in 30-40 years. :)
If there is some guide then you can reach the solutions more swiftly.
Now there is the problem brother. Islamic Jurisprudence like living organism, nurtured for 1400 years, and you want to put it back to 1st year. There is nothing good in it.

[QUOTE]And yes all rapists etc are khalifa tul ard. [/QUOTE]
So, if a rapist comes to you and try to impose upon you his own meaning of Quran and Sunnah, you will accept? He will try to justify his rape with the same texts. (This rapist can be you, yourself, and Yes the Lust can lead you towards extracting your own version of Islam) This is what exactly happened throughout the history of Islam.Nothing survived. And what survived is the "Sawad-e-Aazam".

[QUOTE]The quran is not the property of muslims only. It is a message for all mankind.[/QUOTE]

Do you know what harm did the interpretations of Orientalists brought to Islam?
They interpreted Quran,Hadith and Islamic History, with their own prejudices, which lead to eruption of confusion among both the Muslim and non-Muslim masses.
Yes, for following, Quran is for ALL. For guidance, as well. And you see now. People who speak about the religion "Humanity" are the admirers of Maulana Rumi. And are researching on him. :)

[QUOTE]And if some things can't be stated publicly then will you please mail me. I will be highly obliged :)[/QUOTE]

I just seen your post here today :). I will mail you finally in detail. I can't leave this thread vulnerable to any misconception it brings among the common people. I want it to be replied. If you read this thread completely, then may be there will be no further misconception left in you.
And I don't want someone saying in his life, that a question was asked, but it was n't replied, so I am victorious with my "dilemma".
People usually stop searching about truth, when they feel, nobody has/had answers or answered their questions, they start living in their own circle of conceptions.

[QUOTE]In fact I just mailed you[/QUOTE]

Yes, I will post you what I have at least.

Finally, I haven't much time to spare for it.
If any volunteer can come, then please. Or the thread should be closed, with an answer, not a question :).