Post by ottoman on Aug 16, 2008 12:53:08 GMT
Question: At that moment ’Umar-ul-Fârûq ‘radiy-Allâhu ’anh’ also said, “Let’s see if he is talking subconsciously.” Why did he make that remark?
Answer: Imâm-i-Rabbânî ‘quddisa sirruh’ answers this question as follows: ’Umar-ul-Fârûq ‘radiy-Allâhu ’anh’ thought that that utterance (of Rasûlullah’s) could be a kind of raving which was said unintentionally in a fever. As a matter of fact, his (the Prophet’s) words, “I’ll write...,” support that likelihood, since Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ had never written anything throughout his lifetime. Furthermore, his utterance contained also the final clause of purpose: “... lest you should deviate from the right course after me!” How could there have been logic in talking about deviating from the right course since Islam had already reached perfection, the blessing had been completed, and Allâhu ta’âlâ had been pleased? If ‘deviation from the right course’ was still a likelihood with all that perfection and completeness, what could be written to stop it at a stroke? What could be written to prevent a deviation which something written in twenty-three years was supposed to have failed to anticipate? ’Umar-ul-Fârûq ‘radiy-Allâhu ’anh’ concluded from these reasonings that Rasûlullah’s statement had been made unconsciously, which was only human. Some of the Sahâbîs said, “Let’s ask him,” while others objected to the idea and said that they should not disturb him, so the voices were being raised. Upon this, Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ warned, “Get up, and do not dispute with one another! It is not something good to dispute in the presence of the Prophet.” He did not repeat his former request. Nor did he ask for a pen or paper.
If the disagreements between the Ashâb-i-kirâm ‘radiy-Allâhu ta’âlâ ’anhum ajma’în’ and our Prophet ‘sall-Allâhu ’alaihi wa sallam’ on matters to be derived by way of ijtihâd had been based on arbitrary options and personal prejudices, the Sahâbîs responsible for the disagreements would have become apostates. [May Allâhu ta’âlâ protect all of us from such perdition!] They would have gone out of Islam. Indeed, any behaviour disrespectful towards the Sarwar-i-’âlam ‘sall-Allâhu ’alaihi wa sallam’, regardless of its degree, is an act of disbelief. We trust ourselves to Allâhu ta’âlâ’s protecting against such a grave offence. The fact, however, was that those disagreements were the fruits of their endeavours to carry out the commandment (which said), “Fa’tabirû,” (in the Qur’ân al-kerîm). As a matter of fact, it is an error and an act of violation for a person who has attained the grade of ijtihâd to follow someone else’s ijtihâd in matters whose solutions necessitate ijtihâd. However, ijtihâd is not practicable in rules that are clearly stated in the Qur’ân al-kerîm or in hadîth-i-sherîfs. It is farz for every Muslim to obey such rules.
Answer: Imâm-i-Rabbânî ‘quddisa sirruh’ answers this question as follows: ’Umar-ul-Fârûq ‘radiy-Allâhu ’anh’ thought that that utterance (of Rasûlullah’s) could be a kind of raving which was said unintentionally in a fever. As a matter of fact, his (the Prophet’s) words, “I’ll write...,” support that likelihood, since Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ had never written anything throughout his lifetime. Furthermore, his utterance contained also the final clause of purpose: “... lest you should deviate from the right course after me!” How could there have been logic in talking about deviating from the right course since Islam had already reached perfection, the blessing had been completed, and Allâhu ta’âlâ had been pleased? If ‘deviation from the right course’ was still a likelihood with all that perfection and completeness, what could be written to stop it at a stroke? What could be written to prevent a deviation which something written in twenty-three years was supposed to have failed to anticipate? ’Umar-ul-Fârûq ‘radiy-Allâhu ’anh’ concluded from these reasonings that Rasûlullah’s statement had been made unconsciously, which was only human. Some of the Sahâbîs said, “Let’s ask him,” while others objected to the idea and said that they should not disturb him, so the voices were being raised. Upon this, Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ warned, “Get up, and do not dispute with one another! It is not something good to dispute in the presence of the Prophet.” He did not repeat his former request. Nor did he ask for a pen or paper.
If the disagreements between the Ashâb-i-kirâm ‘radiy-Allâhu ta’âlâ ’anhum ajma’în’ and our Prophet ‘sall-Allâhu ’alaihi wa sallam’ on matters to be derived by way of ijtihâd had been based on arbitrary options and personal prejudices, the Sahâbîs responsible for the disagreements would have become apostates. [May Allâhu ta’âlâ protect all of us from such perdition!] They would have gone out of Islam. Indeed, any behaviour disrespectful towards the Sarwar-i-’âlam ‘sall-Allâhu ’alaihi wa sallam’, regardless of its degree, is an act of disbelief. We trust ourselves to Allâhu ta’âlâ’s protecting against such a grave offence. The fact, however, was that those disagreements were the fruits of their endeavours to carry out the commandment (which said), “Fa’tabirû,” (in the Qur’ân al-kerîm). As a matter of fact, it is an error and an act of violation for a person who has attained the grade of ijtihâd to follow someone else’s ijtihâd in matters whose solutions necessitate ijtihâd. However, ijtihâd is not practicable in rules that are clearly stated in the Qur’ân al-kerîm or in hadîth-i-sherîfs. It is farz for every Muslim to obey such rules.
