[Statement of Priests For Leaving Following the Sunnah and dogmatic Blind]

MAY29

[The title of the Admin-Ad]

By ash-Shaikh Abu Malik Al-Sayyid Kamal Salim-hafidzahullah-

Here we will point out to you some of their utterances related to this issue. [1]

I. Imam Abu Hanifah rahimahullah

Imam of the most senior among them was Abu Hanifah an-Nu'man ibn Thabit rahimahullah. It was narrated from some of his disciples his various statements and expressions. It all leads to one purpose, namely to hold waijb bertaklid hadith and not on the opinion of the priests as opposed to the hadith.

1. If a hadith is authentic, then that madzhabku.

2. It is not lawful for a person to take our opinion, as he did not know where we pick it up.

In a history: Who does not know dalilku, haram for him berfatwa with my opinion.

In another narration: We're only human. Today we argue like this, and tomorrow may think that we pull back.

In another narration: Woe to you, O Ya'qub (Abu Yusuf)! Do you write all that you hear from me! Cause today I found this, and maybe tomorrow I leave. Tomorrow I think so, and maybe the day after the opinion was I left off.

3. When I express opinions that are contrary to the Qur'an and hadith the Prophet sallallaahu 'alaihi wa sallam, then leave that opinion!

II. Imam Malik ibn Anas rahimahullah

Imam Malik ibn Anas, may Allaah have mercy said:

1. I'm just a man who sometimes wrong and sometimes right. Therefore, examine my opinion. All opinion in accordance with the Qur'an and as-Sunnah, take it, and all my opinions that are contrary to the Qur'an and as-Sunnah, leave.

2. No one was after the Prophet but his opinion may be accepted or rejected, except the sayings of the Prophetsallallaahu 'alaihi wa sallam.

3. Ibn Wahb said, "I heard Malik was asked about interrupting interrupting your toes in the ablution, he replied, 'It does not need to be done'. I leave him to the place deserted, and I told him, 'We have a hadith on the subject'.Malik asked, 'Where is the hadith that? " I say, 'al-Layth ibn Sa'd, Ibn' Amr bin Harith Lahi'ah and told us from Yazeed ibn 'Amr al-Ma'afiri, from' Abd al-Habli, from al-Mustaurid Shaddad ibn al-Qurasyi , he said, 'I never saw the Messenger sallallaahu' alaihi wa sallam rubbed his pinky finger in between the fingers of both feet '. Thus, Malik commented, 'This hadith hasan, and I never heard it at all except this time. " Then, after that, he was asked about the same case, so he ordered to interrupt interrupting the toes. "

III. Imam Shafi'i rahimahullah

Narrations quoted people from the Imam Shafi'i rahimahullah in this problem more and better, and more followers who carry his message and more fortunate. Among them:

1. Everyone should bermadzhab to the Sunnah of the Prophet sallallaahu 'alaihi wa sallam, and followed him.Whatever the opinion that I said or something I'd say it comes from the Prophet sallallaahu 'alaihi wa sallam, but it turns out contrary to my opinion, anything that related by the Prophet that is the opinion.

2. All Muslims agree, people who clearly knew a hadith of the Prophet sallallaahu 'alaihi wa sallam is not lawful for him to leave the sunnah is to follow one person's opinion.

3. If you find something in my book as opposed to the hadeeth of the Prophet sallallaahu 'alaihi wa sallam, then hold the hadith of the Prophet and leave my opinion.

4. When an authentic Hadith, that madzhabku.

5. You guys know more about the hadith and the narrators than I do. If there is a hadeeth, tell me of any hadith was narrated, both hadith people Kuffah, Basrah or Syria, so I argued with the hadith, if indeed it saheeh hadeeth.

6. If a legitimate problem exists hadith of the Prophet sallallaahu 'alaihi wa sallam according to hadith expert, but my opinion menyalahinya, I will pull it out, either during life or sepeniggalku.

7. If you know me to say an opinion that violates the Prophet sallallaahu 'alaihi wa sallam, then know that it means my mind is gone.

8. Any words, if it conflicts with a history of the authentic from the Prophet sallallaahu 'alaihi wa sallam, then the hadith of the Prophet more mainstream to follow, and you do not bertaqlid me.

9. Any hadith that comes from the Prophet sallallaahu 'alaihi wa sallam, then that's my opinion, even if you've never heard it directly from me.

IV. Imam Ahmad bin Hambal rahimahullah

Ahmad ibn Hanbal rahimahullah is a priest of the most widely collect hadith and sticking to it, to the extent that he does not like to write books that contain the problem furu 'and opinion. Therefore, he stated:

1. Do bertaqlid to me or to Malik, ash-Sayfi'i, al-Auza'i and ATS-Tsauri, but take from where they took it.

In another narration, not to anyone bertaqlid them in matters of religion. What comes from the Prophetsallallaahu 'alaihi wa sallam and his companions, that's the take. As for tabi'in, anyone may choose (reject or accept).

On another occasion, he said, ittiba 'is to follow what comes from the Prophet sallallaahu' alaihi wa sallam and his companions, then coming from the tabi'in be selected.

2. The opinion of al-Auza'i, Malik and Abu Hanifah are all ra'yu (opinion). To me, it's all the same ra'yu. But that go against religion is that there are at atsarnya (hadith)

3. Those who reject the hadeeth of the Prophet sallallaahu 'alaihi wa sallam, he is on the brink of collapse.

Thus the statements of the priests in order to cling to the Hadith and the ban followed them without knowledge.Their statement is obvious, can not be denied or distorted again. They require holding on to all the hadeeth, although contrary to some of their opinions. Such a gesture is said to violate the schools and out of their methods, even the attitude that is what is called follow them and sticking to a strong rope that will not break.However, not so people who leave just because of the hadeeth saheeh menyelisihi their opinions. Even people who do so have been rebelling against them and violated their previous messages. Subhaanahu Allah wa Ta'alasays:

"So for the sake of Rabbmu, they (basically) do not believe that they make you judge in the case yangdiperselisihkan, then they have no reservations in their hearts against the decision that you gave and they received the full". [An-Nisa ': 65]

فليحذر الذين يخالفون عن أمره أن تصيبهم فتنة أو يصيبهم عذاب أليم

"Then let those who violated the command (Messenger) fear of trial or overwritten overwritten adzab painful."[An-Nur: 63]

Al-Hafiz Ibn Rajab, may Allaah have mercy says:

"The obligation of people who have received and know the commands the Prophet sallallaahu 'alaihi wa sallam is to convey to the community, advising, and told them to follow him, though contrary to the opinion of the majority of the ummah. Command Prophet sallallaahu 'alaihi wa sallam more entitled to be honored and followed as compared with the opinion of any character that menyelisihihi ordered, which sometimes thinks it's wrong.That's why the friends and the tabi'in always opposed any person who violates the hadeeth, and sometimes with harsh rejection. This they did not hate him, but because they loved him and respected him. But the Prophet sallallaahu 'alaihi wa sallam more they love, and he commands much higher than otherwise orders.

If the commands of the Prophet sallallaahu 'alaihi wa sallam bertetangan with other commands, the commands of the Prophet is more worthy to take precedence and be followed. This attitude is not an obstacle to honor those who menyelisihi his command, if it includes those who were given forgiveness (because it does not accidentally menyelisihinya). Even people who menyelisihi (sunnah) but get this forgiveness, do not actually feel hate when abandoned his opinion, if the opinion is contrary to the commands the Prophet sallallaahu 'alaihi wa sallam.

The author says (probably means is the author Shifah an-Nabi Salah, ash-Shaykh al-Albani-Ad): How could the priests hated that attitude, even though they themselves told his followers to be so, as noted above, and they requires its followers to abandon their opinions are contrary to the hadith. Even Imam Shafi'i rahimahullah told his disciples to attribute hadeeth to him, though he did not hold him or even his opinions menyelisihinya.Therefore, when Ibn al-'Id Daqiq raise the issue in which the schools of each of the four priests against the hadeeth, one or all of them, in a ledger, he said in muqoddimahnya,

"On behalf of the mujtahid imams of various problems as opposed to the hadeeth is unlawful. The jurists who taqlid to them must know that the name should not matter to them. Because this means lying on their behalf. "

Sources:

Fiqh Sunnah Vol 1 Saheeh, Abu Malik Al-Sayyid Kamal Salim, translated by the library at-Tazkia, Prints fourth, things. 51-56

To be able to see from the words of the Imam takhrij above, can be seen in the subtitles are related here.

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[1] Muqoddimah Shifah Salah an-Nabi sallallaahu alaihi wa sallam, Allama al-Shaykh al-Albani rahimahullah, p..36-57

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