Taqleed And The Muslim Jurists

An argument proposed by the proponents of following the imāms is that they (the imams) took all of that (the religious knowledge) from the students of the companions (tabi’in) who received their instruction from the companions themselves, who received their instructions from the Lawgiver himself, may Allah bless him and grant him peace, divinely protected from every mistake, who bore witness that the first three generations of Muslims would be ones of virtue and righteousness. Also, these Imams were from the best of the generations and thus are considered by the consensus to have reached human perfection. So, how can one say that following any one of these imams is not the right way?

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Interpreting Islam

It is generally held that Islamic interpretations are can only be done by ahl al-Ra’y (people of the opinion, i.e. scholars) and not everyone. I wanted to learn the true Islamic perspective on the issue.

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Schools Of Thought

I wanted to know your views on different (legal) schools of through. Which school of Islam is on right path?

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Ijma And Tawatur

How do you define Ijmā‘ and tawātur?

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Importance Of Taqleed

1. Some scholars say that taqleed is very important because the Holy Qur’an says: “If you don’t know ask the people of knowledge.” Can you cite the reference and its implication?

2. What is the exact definition of sahih hadith? Do only Sahih Muslim and Sahih Bukhari qualify to be called sahih? Are there any other books of hadith which are also called sahih?

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Following Wrong With True Intentions

My question is that, if someone studies Qur’an and Sunnah without any prejudice, bias or any such ailment and after studying if he reaches to a wrong conclusion and follows it for his whole life (because he thinks it is right and according to Qur’an and Sunnah), then would he be punished for following something wrong, which he thought was according to Qur’an and Sunnah? For example, we have Muslim brothers and sisters who prove from Qur’an and Ahadith that asking help from religious scholars and Prophet (sws) is right whereas they are doing one form of shirk (if we consider their action wrong). Now although their intentions are not wrong but they are doing a grave sin because they think it is in accord with Qur’an and Sunnah and their intentions are right.

Now if we say that because they did not have bias or prejudice and their intentions were right then what about scholars or llamas, because of whose preaching, thousands of people might have been doing a wrong act in their whole lives. For example, Mirza Ghulam Ahmad Qadiyani, now will he be forgiven if he would have a bias less, unprejudiced approach towards religion and still he might have reached the conclusions which he reached? Even because of him millions of people went astray. I mean if a person reached a certain conclusion (which was actually wrong) with a right approach, but because of him a lot of people went astray, would he be forgiven, punished or what?
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The Living Sunnah

My question pertains to the process of "Living Sunnah" which was abolished after Imam Shafi closed the gates of Ijtihad. Living sunnah in my understanding is the process of Ijtihad and Ijma‘ for law formulation and other decision making activities of a Muslim society. I am still a student in understanding aspects related to the process of the "Living Sunnah". I would really like for you to tell me if your institution knows what I am talking about because I feel that is what your institution's purpose entails. If you do know what I am talking about could you impart more knowledge on this process so I can be ascertained that this was the way for the propagation of our society towards positive intellectual development.

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Required Expertise For The Islamic Scholars

I have two questions. I have read books by Mr Ghamidi and other renowned scholars and I have come to a conclusion that if you don’t have a reasonable understanding of Arabic language you cannot base your own ideology or conformity of belief, regarding the meanings of Qur’an. At the same time we must appreciate that no one today can allocate time to learn Arabic in its true form and good teachers are also not available. Secondly to understand Qur’an in this context is obviously of very worth but it’s a full time job. Also as you people are doing and every one cannot go up to that level due to limitations of time job and circumstances. Your belief regarding Islam is that it is a divine religion but this belief is not spoon fed as ours you found the truth to make your belief. Now you tell me that one person doing job running his family cannot allocate that much time so how it is possible to find the truth only relying on your literary books and conflicting opinions. Regarding translation and commentary on the Qur’an every scholar has his viewpoint but again that viewpoint is based on research. Does the Qur’an require spending whole life to find the truth only or not? How can an ordinary man realize in true sense that Islam is a divine religion?

My question relates to conflict on the matter of Ahadith. This dispute has given birth to different sects. Everyone has its own set of Ahadith to rely upon and everyone has its own chain of intermediaries who quoted that ahadith. This attitude makes one hadith correct and other wrong in the same time. I have read your article which is very helpful also but my point of view is that a man can on his own conscience judge the truthfulness of hadith?
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Does The Islamic Law Accept Revision According To The Changing Times And Needs


One of my peers told me that faith does not require proof or logic. So, if we agree that a particular law is ordained by Allah and/or ordained by Muhammad (sws) is the last word, the question again arises whether all the laws enforced by the Sharī‘ah are universal and everlasting, or for the Prophet's contemporary world. I am not an expert in the Sharī‘ah nor a studious follower of the tenets of Islam, I know for certain that even during Prophet's time, the laws were slowly and progressively evolved and so many changes were made by the Rightly Guided Caliphs (rāshidūn). Do you think that our practices need revision according to the changing times and needs; and should we try to segregate permanent, universal and ephemeral, local? Is any discussion on this line is on the anvil.

Example: Our Prophet had several wives but the law restricts to four. Either the law was temporary under a given circumstances or not applicable to all.

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کیا ہمیں فقہ یا مسالک کی تقلید کی ضرورت ہے؟


اجتہاد کے حوالے سے چند استفسارات

کيا آج اجتہاد کا دروازہ بند ہے؟ اگر اجتہاد بند نہيں تو کيا شرائط پر پورا اترنے والا ہر مجتہد از خود اجتہاد کرنے کا مجاز ہو گا؟ اگر ہر مجتہد از خود اجتہاد کرنے کامجاز نہيں تو کس دليل سے۔ اگر مجاز ہے تو کيا ايک ملک ميں بيک وقت کئي مجتہد ہو سکتے ہيں؟ اگر ايک سے زيادہ مجتہد نہيں ہو سکتے تو واجدين شرائط ميں سے بعض کو بعض پر فضيلت دينے کا جواز کيا ہو گا؟ اگر کئي مجتہد ہو سکتے ہيں تو ايک ہي مسئلے کے کئي حل ہو سکتے ہيں جو باہم متضاد بھي ہو سکتے ہيں۔ اس صورت ميں امت کئي فقہي مسالک ميں بٹ کر پارہ پارہ ہو جائے گي۔

کيا مجتہد معصوم عن الخطا ہوتا ہے ، ظاہر ہے کہ نہيں ہوتا تو اس کا اجتہاد اور فيصلہ غير معصوم ہو گا جس ميں خطا کا امکان ہو گا۔ پھر ايسے ممکن الخطا فيصلے پر آدمي ايمان و عمل کي بنياد کيوں کر رکھے گا؟
کيا ايک مجتہد واجب الاطاعت ہوتا ہے؟ اگر نہيں ہوتا تو امت کو کسي اجتہادي حل کا پابند کيسے بنايا جا سکتا ہے؟
کيا اجتہاد کي اجازت فقہ اسلامي ہي ميں ہے يا اديان سابقہ بھي اس سے کام لے سکتے ہيں۔ نہيں لے سکتے تو کيوں اور اگر لے سکتے تو وہ اجتہاد سے اپنے دين ميں استمرار جاري کر سکيں گے۔ اس صورت ميں ايک شريعت کے بعد دوسري شريعت کي گنجايش نہيں رہتي۔ اگر وقت کي ضرورت اور سوسائٹي کے ارتقا کو نظرانداز کر کے فقہ ہي ميں اجتہاد کو مؤثر بنانا ہے تو حضرت آدم عليہ السلام کي کتاب شريعت کو ابدي قرار دے کر اجتہاد کو اس کے تسلسل کا وسيلہ کيوں نہ بنايا گيا؟
اجتہاد کي حدود کيا ہيں؟ اگر مجتہد جزوي اور فروعي مسائل ہي پر غور کر سکتا ہے تو ان بڑے بڑے مسائل کا حل کيا ہو گا جو امت مسلمہ کو پريشان کيے ہوئے ہيں؟
اگر عالم اسلام کے مجتہدين کي ايک جماعت اجتہاد کرے گي تو اس جماعت کي تشکيل کون کرے گا؟
اگرايک مجتہد انفرادي طور پر غير معصوم ہے تو مجتہدين کي ايک جماعت کيسے غير معصوم ہو جائے گي؟


مجتہدین، اجتہاد اور اجماع

کیا مجتہد کا تصور آج بھی کوئی عملی قدر و قیمت رکھتا ہے؟ کیا اجتہاد اور اجماع اب بھی قرآن کے ماہرین اور فقہا ہی کے لیے مخصوص ہیں؟