Everyone who desires the dominance of Islam and who strives for that
cause, should realize the importance of the prophethood of Muhammad,
sallallaahu 'alayhi wa sallam, )may Allaah exalt his mention( and the
decisive role it has to play in today's conflict of civilizations.
They should address the issue by re-determining priorities and
strategies. The following factors should be kept in mind while
evaluating the situation:
1- The perception of eternal finality
We must understand the present social milieu in which we are striving
for the practice and dominance of Islam. It is definitely different
and 1400 years away from the time of the Prophet, sallallaahu 'alayhi
wa sallam, despite the fact that the efforts being made are a
continuation of the same prophetic mission.
Muslims must understand that Muhammad, sallallaahu 'alayhi wa sallam,
was not appointed a prophet for any particular nation or era. Rather,
he was sent to humanity as a whole, irrespective of time and place.
From the 6th century to the 21st century CE and even beyond, until
the Day of Judgment, Muhammad, sallallaahu 'alayhi wa sallam, will
remain the only prophet. This statement, although simple, has
far-reaching connotations. It is obligatory that the message of
Muhammad, sallallaahu 'alayhi wa sallam, be continuously delivered in
the manner done in his time.
2- The perception of an immortal message
We should concede that the example of Muhammad, sallallaahu 'alayhi wa
sallam, is still present amongst us. This is because the Divine Book
that he, sallallaahu 'alayhi wa sallam, brought is still intact, and
the minutest details of his life are preserved in the Sunnah
)Prophetic traditions(, and his Deen )Divine way of life( has spread
all over the world through his followers.
Consequently, it is incumbent on Muslims to continue with the mission
launched by him, considering it a responsibility bestowed by Allaah.
3- The true perception of prophethood
Muslims must recognize that to combat the Jaahiliyyah )pre-Islamic
period of ignorance( during the era of the Prophet, sallallaahu
'alayhi wa sallam, it was important to demand commitment towards his
prophethood. Although faith in Allaah comes first and is the essence
of the Islamic way of life, yet faith in the Prophet, sallallaahu
'alayhi wa sallam, is equally important and decisive. Belief in God
is the basic premise of all Prophets, may Allaah exalt their mention,
and cradles the purpose of prophethood; yet, it is only by believing
in a prophet that one can yield to the concept of Allaah. Thus, only
that belief and concept of Allaah is acceptable which is based on the
declaration and description provided by the Prophet Muhammad,
sallallaahu 'alayhi wa sallam.
Just as the Quran is believed to be the revealed Word of Allaah
without any reservations, similarly, the prophethood of Muhammad,
sallallaahu 'alayhi wa sallam, is also beyond any doubt. These two
facts have to be taken as granted, otherwise, there cannot be a
rational and sound interpretation of the concepts of Halaal and Haraam
)lawful and unlawful(, Waajibaat and Manhiyyaat )obligations and
prohibitions(, Athaab and Thawaab )penalty and reward(. Practically
then, faith and obedience to the Prophet, sallallaahu 'alayhi wa
sallam, is equivalent to the obedience of Allaah and is the only way
to seek the pleasure and proximity of Allaah.
4- Importance of the belief in prophethood
Belief in the prophethood should be given due importance and priority
in all our efforts of Da'wah and Jihaad )striving for the supremacy of
Allaah's injunctions(. Otherwise, mere belief in Allaah would become
meaningless, because the Jews and Christians too claimed to be
believers of one God, and the Quran itself has praised the excellence
of Ibaadah )worship( and Akhlaaq )moral dignity( of some of them, yet
they incurred Allaah's wrath simply because they denied belief in the
prophethood.
5- Belief in prophethood is a source of Allaah's help
Belief in prophethood is decisive because the promise of Allaah's
help, salvation and victory is with the Prophets, may Allaah exalt
their mention, and with those who truly believe in the prophethood,
sincerely follow prophetic teachings, become helpers in their mission
and struggle to establish Allaah's Deen )code of life(. The Quran says
)what means(:"And verily, Our Word has gone forth of old for our
slaves, -- the Messengers, that they verily would be made triumphant.
And that Our hosts would be victors."]Quran 35: 171-173[
6- The message of love and peace
The eternal struggle of the prophetic mission against the mischief of
unbelievers, which has now taken the shape of a conflict between Islam
and the West, is, in fact, a struggle for winning over the hearts and
minds of people. Winning over the hearts of people would result in the
supremacy and dominance of Islam -- the true religion of Allaah. Force
can conquer land, acquire money and goods, seize political power but
it cannot win people's minds and hearts. Similarly, argument can earn
support but it can never secure commitment, devotion and readiness to
face sacrifices in life. There is only one way to win over hearts: a
firm belief in the prophethood of Muhammad, sallallaahu 'alayhi wa
sallam, full devotion to his mission, love and reverence for him and
complete obedience and commitment to follow him in all aspects of
life. This is how people's hearts have been won in the past and will
be won in the future.
We should strive to prove that Islam is the true religion which
presents a complete code of life; warn people about the curse of
interest or usury and the dangers of un-Islamic economic systems, and
highlight the beauty of the Islamic social, political, economic and
family system. However, we should never forget that the purpose of all
these pursuits is to create favorable conditions and a conducive
environment for upholding the cause of Truth.
If people admit all Islamic values but refuse to believe in the
prophethood of Muhammad, sallallaahu 'alayhi wa sallam, the way to
achieve success in the war of civilizations will remain obstructed.
There are many people who praise Islam, eulogize Islamic arts and
architecture, applaud Islamic spiritualism and mysticism but, still,
are not ready to follow the Prophet Muhammad, sallallaahu 'alayhi wa
sallam, as they do not believe in his prophethood! Such people,
therefore, can never be regarded as aides and supporters of the
prophetic mission.
Similarly, even if we supply ample proof that Islam ensures human
rights more than any other ideology; that it not only upholds women's
rights but has given them a status which was inconceivable earlier,
even in the West; and that the penal code of Islam is not cruel, but
sympathetic and compassionate to the people and society, it would
still not enhance the prospects of winning over people's hearts.
Arguments of logic and intellect cannot serve the purpose either. What
is needed is a firm and unshakable belief in the prophethood of
Muhammad, sallallaahu 'alayhi wa sallam, and a pure flow of love for
him more than anything else.
Thus, the biggest objective before us should be to give top priority
to the Da'wah towards the prophethood of Muhammad, sallallaahu 'alayhi
wa sallam. It does not mean that we start telling people that they are
infidels or transgressors if they do not believe that Muhammad,
sallallaahu 'alayhi wa sallam, is the true prophet of Allaah.
By this we mean:
Employing all the possible means -- especially modern means of
communication -- to tell the world about the unparalleled beauty of
the Prophet's character, pleasing features of his personality, his
mercy, compassion, love and
All Muslims -- especially those who are striving for the supremacy of
the Prophetic mission all over the world -- should adopt and follow
his model of character. Books, speeches and videos are not enough to
present the Prophet's life, our
We should adopt such a manner of presenting the life and message of
the Prophet, sallallaahu 'alayhi wa sallam, that without getting
involved in lengthy debates we should be able to successfully rebut
and diffuse the allegations
The real task before us is to struggle for the supremacy of Islam and
translate into action the teachings and the message brought by the
Prophet, sallallaahu 'alayhi wa sallam. Imaam Muslim, may Allaah have
mercy upon him, has
Today a vast majority of infidels have not even heard the name of
Muhammad, sallallaahu 'alayhi wa sallam, and those who have, have
heard it only cursorily. In fact, the people who have been properly
conveyed the message of
The Prophet Muhammad, sallallaahu 'alayhi wa sallam, had sent
emissaries to different countries during his lifetime to proclaim the
message of Islam. Today, there are emissaries in every nook and corner
of the globe -- over one billion Muslims -- who have his message with
them. Muslims who realize their responsibility should stand up with
sincerity and devotion, to work towards bringing people close to the
Prophet, sallallaahu 'alayhi wa sallam and his mission. An equal
amount of time and resources must be spent in disseminating the
teachings of Islam, and highlighting the personality, life, character
and moral excellence of the Prophet, sallallaahu 'alayhi wa sallam.
Those who get closer to the source of illumination will automatically
find their minds and hearts opening in the warmth and light. The more
the people believe in the prophethood of Muhammad, sallallaahu 'alayhi
wa sallam, the stronger will be their devotion to his life and
mission, and the greater will be the chances of the Prophetic message
emerging victorious in the conflict of civilizations.
As Muslims, this is a debt that we owe to the world, and each one of
us should come forward to repay his share of the debt.
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Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
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Saturday, April 5, 2014
Welcome to Islam, - Prophethood: the perception of realities
Dought&clear, - What is thedifference between compensation (diyah) and theft (sariqah) when it comes to the hand?
What is the reason why the hand may be cut off for stealing
one-quarter of a dinar but the diyah (compensation) for the hand [in
cases of injury etc.] may be 500 dinars?
Ibn al-Qayyim said:
The fact that the hand may be cut off for stealing one-quarter of a
dinar but the diyah (compensation) for the hand [in cases of injury
etc.] may be 500 dinars serves a great interest, and there is a great
deal of wisdom behind this. It serves to take precautions concerning
two things, people's wealth and people's limbs. Cutting off the hand
in the case of theft of a quarter of a dinar is to protect people's
wealth. Making the diyah for injury to the hand 500 dinars is to
protect and preserve people's limbs. One of the heretics raised this
question and mentioned it in two verses of poetry, saying:
"A hand receives five hundred dinars' compensation, so why can it be
chopped off for one-quarter of a dinar?
This is a contradiction we can only keep quiet about, and we seek the
protection of our Lord from disgrace."
One of the fuqahaa' answered him by saying that the hand is precious
so long as it is honest, but when it becomes dishonest it becomes
worthless. And the poet mentioned it by saying:
"A hand receives five hundred dinars' compensation, so why can it be
chopped off for one-quarter of a dinar?
Protection against physical aggression makes the hand precious, but
the hand becomes worthless when it becomes dishonest."
And it was narrated that al-Shaafa'i responded by saying in verse:
"There is aggression against the hand, therefore it is precious, but
here the hand is the wrongdoer, so it becomes insignificant in the
sight of the Creator."
one-quarter of a dinar but the diyah (compensation) for the hand [in
cases of injury etc.] may be 500 dinars?
Ibn al-Qayyim said:
The fact that the hand may be cut off for stealing one-quarter of a
dinar but the diyah (compensation) for the hand [in cases of injury
etc.] may be 500 dinars serves a great interest, and there is a great
deal of wisdom behind this. It serves to take precautions concerning
two things, people's wealth and people's limbs. Cutting off the hand
in the case of theft of a quarter of a dinar is to protect people's
wealth. Making the diyah for injury to the hand 500 dinars is to
protect and preserve people's limbs. One of the heretics raised this
question and mentioned it in two verses of poetry, saying:
"A hand receives five hundred dinars' compensation, so why can it be
chopped off for one-quarter of a dinar?
This is a contradiction we can only keep quiet about, and we seek the
protection of our Lord from disgrace."
One of the fuqahaa' answered him by saying that the hand is precious
so long as it is honest, but when it becomes dishonest it becomes
worthless. And the poet mentioned it by saying:
"A hand receives five hundred dinars' compensation, so why can it be
chopped off for one-quarter of a dinar?
Protection against physical aggression makes the hand precious, but
the hand becomes worthless when it becomes dishonest."
And it was narrated that al-Shaafa'i responded by saying in verse:
"There is aggression against the hand, therefore it is precious, but
here the hand is the wrongdoer, so it becomes insignificant in the
sight of the Creator."
Dought&clear, - Does this hadeeth contradict the principle of equality and justice in Islam?
How sound is the following hadeeth, which was narrated by Abu Dawood
and others: "Forgive the people of good character for their mistakes"?
I have read that some people are not sure about it because it
contradicts the Qur'aan and its verses which call for equality and
justice.
Praise be to Allaah.
This hadeeth was narrated by Imam Ahmad, Abu Dawood, al-Nasaa'i,
al-Bayhaqi and others from 'Aa'ishah (may Allaah be pleased with her),
who said that the Prophet (peace and blessings of Allaah be upon him)
said: "Forgive the people of good character for their mistakes, except
in cases of hadd punishments."
It has other isnaads which are not free of faults, but when taken
together render the hadeeth hasan.
What is meant by the hadeeth is that it is recommended not to take
people of good character to task if they slip up or make mistakes
which are out of character, except in cases where a hadd punishment is
required and news of the sin reaches the ruler, in which case the hadd
punishment must be carried out.
What is meant by "people of good character" is ordinary people who
possess an honourable attitude and other praiseworthy characteristics,
those who are always obedient and are known for their good character,
but who may slip sometimes and commit sins. This meaning was narrated
by Ibn al-Qayyim (may Allaah have mercy on him) who said: The Prophet
(peace and blessings of Allaah be upon him) did not call the pious who
worship a great deal "people of good character" and this phrase is not
used in the words of Allaah or His Messenger to describe the obedient
and pious. It seems that it refers to those who are respected among
the people for their status and high position. Allaah has singled them
out for a kind of honour above others of their kind, meaning that if a
person is modest and of good character, but then he slips up and the
Shaytaan overpowers him briefly (and makes him do something out of
character), we should not hasten to rebuke him and punish him, rather
his mistake should be forgiven, provided that it does not involve
transgressing one of the sacred limits of Allaah (for which a hadd
punishment is required), because the hadd punishment must be carried
out regardless of whether the one who deserves it is regarded as
honourable or ignoble. The Prophet (peace and blessings of Allaah be
upon him) said: "Those who came before you were destroyed because if a
nobleman among them stole they would let him off, but if a weak and
insignificant person stole they would carry out the punishment on him.
By Allaah, if Faatimah the daughter of Muhammad were to steal, I would
cut off her hand." Saheeh - agreed upon. This highlights one of the
wonderful aspects of this perfect sharee'ah.
End quote.
From the above it may be understood that the meaning of this hadeeth
does not contradict the principle of equality and justice in Islam,
rather it encourages overlooking sins and mistakes that are not
subject to hadd punishments if they are committed by people who do not
ordinarily do such things, and if not imposing a ta'zeer punishment
will not lead to further trouble.
and others: "Forgive the people of good character for their mistakes"?
I have read that some people are not sure about it because it
contradicts the Qur'aan and its verses which call for equality and
justice.
Praise be to Allaah.
This hadeeth was narrated by Imam Ahmad, Abu Dawood, al-Nasaa'i,
al-Bayhaqi and others from 'Aa'ishah (may Allaah be pleased with her),
who said that the Prophet (peace and blessings of Allaah be upon him)
said: "Forgive the people of good character for their mistakes, except
in cases of hadd punishments."
It has other isnaads which are not free of faults, but when taken
together render the hadeeth hasan.
What is meant by the hadeeth is that it is recommended not to take
people of good character to task if they slip up or make mistakes
which are out of character, except in cases where a hadd punishment is
required and news of the sin reaches the ruler, in which case the hadd
punishment must be carried out.
What is meant by "people of good character" is ordinary people who
possess an honourable attitude and other praiseworthy characteristics,
those who are always obedient and are known for their good character,
but who may slip sometimes and commit sins. This meaning was narrated
by Ibn al-Qayyim (may Allaah have mercy on him) who said: The Prophet
(peace and blessings of Allaah be upon him) did not call the pious who
worship a great deal "people of good character" and this phrase is not
used in the words of Allaah or His Messenger to describe the obedient
and pious. It seems that it refers to those who are respected among
the people for their status and high position. Allaah has singled them
out for a kind of honour above others of their kind, meaning that if a
person is modest and of good character, but then he slips up and the
Shaytaan overpowers him briefly (and makes him do something out of
character), we should not hasten to rebuke him and punish him, rather
his mistake should be forgiven, provided that it does not involve
transgressing one of the sacred limits of Allaah (for which a hadd
punishment is required), because the hadd punishment must be carried
out regardless of whether the one who deserves it is regarded as
honourable or ignoble. The Prophet (peace and blessings of Allaah be
upon him) said: "Those who came before you were destroyed because if a
nobleman among them stole they would let him off, but if a weak and
insignificant person stole they would carry out the punishment on him.
By Allaah, if Faatimah the daughter of Muhammad were to steal, I would
cut off her hand." Saheeh - agreed upon. This highlights one of the
wonderful aspects of this perfect sharee'ah.
End quote.
From the above it may be understood that the meaning of this hadeeth
does not contradict the principle of equality and justice in Islam,
rather it encourages overlooking sins and mistakes that are not
subject to hadd punishments if they are committed by people who do not
ordinarily do such things, and if not imposing a ta'zeer punishment
will not lead to further trouble.
Dought&clear, - Ijmaa' (scholarly consensus): definition, types and conditions
Praise be to Allah.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
In linguistic terms, ijmaa' means resolve and agreement.
In shar'i terms, it means the agreement of the mujtahids of this ummah
after the death of the Prophet (blessings and peace of Allah be upon
him) on a shar'i ruling.
By saying "agreement" we exclude differences of opinion; if there is a
difference of opinion, even from one person, then we cannot say that
there is ijmaa'.
By saying "the mujtahids" we exclude the common folk and those who
follow or imitate scholars; it does not matter whether they agree or
disagree.
By saying "this ummah" we exclude the consensus of others, which
carries no weight.
By saying "after the death of the Prophet (blessings and peace of
Allah be upon him)" we exclude their agreement at the time of the
Prophet (blessings and peace of Allah be upon him); ijmaa' or
consensus at that time does not count as evidence, because evidence is
established by the Sunnah of the Prophet (blessings and peace of Allah
be upon him), whether in word or deed or by approval. Hence if a
Sahaabi says "We used to do" or that they (i.e., people) used to do
such and such at the time of the Prophet (blessings and peace of Allah
be upon him), this is indicative of the approval of the Prophet
(blessings and peace of Allah be upon him), according to consensus.
By saying "on a shar'i ruling", we exclude their agreement on a
rational or human ruling, which has nothing to do with the matter
under discussion, because we are talking about looking for ijmaa' as
one of the kinds of shar'i evidence.
Ijmaa' counts as evidence on the basis of a number of pieces of
evidence, including the following:
1. The verse in which Allah, may He be exalted, says
(interpretation of the meaning):"Thus We have made you (Muslims), a
Wasat (just) (and the best) nation, that you be witnesses over
mankind" [al-Baqarah 2:143]. The words "witnesses over mankind"
include testifying about their deeds and judging their deeds, and the
words of the witness may be accepted.
2. The verse in which Allah, says (interpretation of the
meaning):"(And) if you differ in anything amongst yourselves"
[an-Nisa'4:59]indicate that whatever they agreed upon is sound and
correct.
3. The Prophet (blessings and peace of Allah be upon him) said:
"My ummah will not unanimously agree on misguidance."
4. We say: If the ummah unanimously agrees on something, it must
be either true or false. If it is true, then it is proof. If it is
false, how can this ummah, which is the dearest of nations to Allah
since the time of its Prophet until the onset of the Hour, agree on
something false with which Allah is not pleased? This is quite
impossible.
Types of ijmaa'
Ijmaa' is of two types: definitive and presumptive.
1. Definitive is that which well known and well established, such
as consensus that the five daily prayers are obligatory and that zina
(fornication, adultery) is haraam. No one can deny that this type of
ijmaa' is proven and established, or that it constitutes proof in and
of itself, or that the one who rejects it becomes a kaafir, unless he
is ignorant and may be excused for his ignorance.
2. Presumptive is that which can only be known by means of
research and study, where the scholars may differ as to whether is
ijmaa' (on a particular issue) or not. The most correct scholarly
opinion concerning that is the view of Shaykh al-Islam Ibn Taymiyah,
when he said inal-'Aqeedah al-Waasitiyyah: The type of ijmaa' that is
to be accepted is that of the righteous early generations (as-salaf
as-saalih), because after their time there was a great deal of
disagreement and the ummah spread far and wide. End quote.
It should be noted that the ummah cannot agree on something that is
contrary to an unabrogated, clear, saheeh text, because it can only
agree on what is true. If you see consensus that you think is contrary
to that, then it must be one of the following: either the evidence is
not clear, or it is not saheeh, or it is abrogated, or there is a
difference of opinion concerning the matter of which you were not
aware.
Conditions of ijmaa':
There are certain conditions for ijmaa', such as:
1. It should be soundly proven in the sense that it is either well
known among the scholars or transmitted by a trustworthy narrator who
has read widely.
2. It should not have been preceded by a well-known difference of
opinion. If that was the case, then there is no ijmaa', because
scholarly opinions are not invalidated by the death of their authors.
Ijmaa' does not cancel out a previous difference of opinion; rather it
prevents differences of opinion from arising.
This is the most correct view, because of the strength of its argument.
And it was said that the second condition is not stipulated, so it is
valid in a later period for there to be consensus on one of the
previous opinions and for that to serve as proof for those who come
afterwards.
According to the majority, it is not essential that those who
unanimously agree all die when still holding this view for ijmaa' to
be established; rather ijmaa' is established as soon as they (the
scholars of a particular era) agree, and it is not permissible for
them or anyone else to go against it after that, because the condition
for the establishment of ijmaa' do not include any stipulation that
the era (of the scholars who reached this consensus) should have come
to an end with their passing. As ijmaa' is established at the moment
they agree (on a particular issue), there is nothing that could cancel
it out.
If one of the mujtahids (scholars) says or does something and that
becomes well known among the mujtahids, and they do not denounce it
even though they are able to do so, then it is said that there is
ijmaa'. It was said that this establishes that there is ijmaa'; others
said that it is may be regarded as proof but not ijmaa'; and others
said that it is neither ijmaa' nor proof. And it was said that if they
all passed away before denouncing it then it is ijmaa', because their
silence until the time of their death, even though they were able to
denounce it, constitutes proof of their agreement. This is the view
that is most likely to be correct.
Al-Usool min 'Ilm al-Usool, 62-64
And Allah knows best.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
In linguistic terms, ijmaa' means resolve and agreement.
In shar'i terms, it means the agreement of the mujtahids of this ummah
after the death of the Prophet (blessings and peace of Allah be upon
him) on a shar'i ruling.
By saying "agreement" we exclude differences of opinion; if there is a
difference of opinion, even from one person, then we cannot say that
there is ijmaa'.
By saying "the mujtahids" we exclude the common folk and those who
follow or imitate scholars; it does not matter whether they agree or
disagree.
By saying "this ummah" we exclude the consensus of others, which
carries no weight.
By saying "after the death of the Prophet (blessings and peace of
Allah be upon him)" we exclude their agreement at the time of the
Prophet (blessings and peace of Allah be upon him); ijmaa' or
consensus at that time does not count as evidence, because evidence is
established by the Sunnah of the Prophet (blessings and peace of Allah
be upon him), whether in word or deed or by approval. Hence if a
Sahaabi says "We used to do" or that they (i.e., people) used to do
such and such at the time of the Prophet (blessings and peace of Allah
be upon him), this is indicative of the approval of the Prophet
(blessings and peace of Allah be upon him), according to consensus.
By saying "on a shar'i ruling", we exclude their agreement on a
rational or human ruling, which has nothing to do with the matter
under discussion, because we are talking about looking for ijmaa' as
one of the kinds of shar'i evidence.
Ijmaa' counts as evidence on the basis of a number of pieces of
evidence, including the following:
1. The verse in which Allah, may He be exalted, says
(interpretation of the meaning):"Thus We have made you (Muslims), a
Wasat (just) (and the best) nation, that you be witnesses over
mankind" [al-Baqarah 2:143]. The words "witnesses over mankind"
include testifying about their deeds and judging their deeds, and the
words of the witness may be accepted.
2. The verse in which Allah, says (interpretation of the
meaning):"(And) if you differ in anything amongst yourselves"
[an-Nisa'4:59]indicate that whatever they agreed upon is sound and
correct.
3. The Prophet (blessings and peace of Allah be upon him) said:
"My ummah will not unanimously agree on misguidance."
4. We say: If the ummah unanimously agrees on something, it must
be either true or false. If it is true, then it is proof. If it is
false, how can this ummah, which is the dearest of nations to Allah
since the time of its Prophet until the onset of the Hour, agree on
something false with which Allah is not pleased? This is quite
impossible.
Types of ijmaa'
Ijmaa' is of two types: definitive and presumptive.
1. Definitive is that which well known and well established, such
as consensus that the five daily prayers are obligatory and that zina
(fornication, adultery) is haraam. No one can deny that this type of
ijmaa' is proven and established, or that it constitutes proof in and
of itself, or that the one who rejects it becomes a kaafir, unless he
is ignorant and may be excused for his ignorance.
2. Presumptive is that which can only be known by means of
research and study, where the scholars may differ as to whether is
ijmaa' (on a particular issue) or not. The most correct scholarly
opinion concerning that is the view of Shaykh al-Islam Ibn Taymiyah,
when he said inal-'Aqeedah al-Waasitiyyah: The type of ijmaa' that is
to be accepted is that of the righteous early generations (as-salaf
as-saalih), because after their time there was a great deal of
disagreement and the ummah spread far and wide. End quote.
It should be noted that the ummah cannot agree on something that is
contrary to an unabrogated, clear, saheeh text, because it can only
agree on what is true. If you see consensus that you think is contrary
to that, then it must be one of the following: either the evidence is
not clear, or it is not saheeh, or it is abrogated, or there is a
difference of opinion concerning the matter of which you were not
aware.
Conditions of ijmaa':
There are certain conditions for ijmaa', such as:
1. It should be soundly proven in the sense that it is either well
known among the scholars or transmitted by a trustworthy narrator who
has read widely.
2. It should not have been preceded by a well-known difference of
opinion. If that was the case, then there is no ijmaa', because
scholarly opinions are not invalidated by the death of their authors.
Ijmaa' does not cancel out a previous difference of opinion; rather it
prevents differences of opinion from arising.
This is the most correct view, because of the strength of its argument.
And it was said that the second condition is not stipulated, so it is
valid in a later period for there to be consensus on one of the
previous opinions and for that to serve as proof for those who come
afterwards.
According to the majority, it is not essential that those who
unanimously agree all die when still holding this view for ijmaa' to
be established; rather ijmaa' is established as soon as they (the
scholars of a particular era) agree, and it is not permissible for
them or anyone else to go against it after that, because the condition
for the establishment of ijmaa' do not include any stipulation that
the era (of the scholars who reached this consensus) should have come
to an end with their passing. As ijmaa' is established at the moment
they agree (on a particular issue), there is nothing that could cancel
it out.
If one of the mujtahids (scholars) says or does something and that
becomes well known among the mujtahids, and they do not denounce it
even though they are able to do so, then it is said that there is
ijmaa'. It was said that this establishes that there is ijmaa'; others
said that it is may be regarded as proof but not ijmaa'; and others
said that it is neither ijmaa' nor proof. And it was said that if they
all passed away before denouncing it then it is ijmaa', because their
silence until the time of their death, even though they were able to
denounce it, constitutes proof of their agreement. This is the view
that is most likely to be correct.
Al-Usool min 'Ilm al-Usool, 62-64
And Allah knows best.
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