The outcome of not making taqleed. (following an Imam)
G- At the end of the day, what harm is there in not making taqleed?
S- Brother! By not making taqleed one gets absolutely deviated. He will translate any
Hadith or verse of the Quraan however he so wishes. Whatever translation comes to his
mind, he will make. He will reject the translation of others and say, 'since when do I
follow anyone?' Those who reject the Hadith, the Parwezis, the Moudoodis, and the
Mirzaais are all the fruits of not making taqleed.
G- Was Mirza Qaadiyaani a Ghair muqallid?
S- Yes.
G- Impossible, he was a Hanafi.
S- Had he been a Hanafi, he would not have claimed Nabuwaat. Where in the fiqh of
Imam Sahib do we find it written that the claim of nubuwat can be made by anyone? It is
quite certain that his claim of nubuwat was the direct result of shunning the Hanafi fiqh
and taqleed. Had he beautified himself with the garland of Imam Sahib (R.A), he would
never have claimed nubuwat.
G- I have heard that he was a Hanafi.
S- Here we go again, wrong information. Let me tell you. His nikah was performed by
the Ghair muqallid aalim, Sayyid Nazeer Husein Dehlawi. He took a prayer mat and five
rupees as payment for performing the nikah. His wife was the Ahle Hadith, Nusrat
Baigham. (Raees Qaadiyaan)
1) He held the view point of eight rakats taraweeh. (Seerat-e-mahdi pg.13 vol.2) This
is also your view point.
2) Mirza held the view point of making masah on socks. (Seerat-e-mahdi pgs.26 & 29)
This is also your view point.
3) He held the view point of joining two salahs in the time of one salah just as you
also do.
4) Mirza held the view point that one may eat iguana, and this is in accordance to your
teachings.
5) Mirza says that the hands should be tied on the chest (in the standing posture of
salah) just as you also say. (Refer to Alkalaamul mufeed pg.186)
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Now tell me if Mirza Qaadiyaani was a Hanafi or Ghair muqallid? The Ahle Hadith gave
him a woman to marry, an Ahle Hadith performed the nikah, you and him think alike as
far as the matters pertaining to Deen are concerned, then too he is not a Ghair muqallid,
what is he then?
G- When taqleed is so essential, whose taqleed did the Sahaba (R.A) make?
S- Some Sahaba (R.A) were mujtahids while others were ghair mujtahids. The (ghair
mujtahids) amongst them would follow (make taqleed of) the mujtahids. During the very
time of Nabi (S.A.W), those in Yemen would follow Hadhrat Muaaz Z. Shah Waleeullah
Muhaddith Dehlawi (R.A) writes in his book 'Alinsaaf' that the Sahaba (R.A) had spread
out to various cities. In every city a certain Sahabi Z would be followed. Hadhrat Ibn
Abaas Z was followed in Makkah, Hadhrat Zaid ibn Thabit Z, in Madinah, Hadhrat
Abdullah ibn Masood Z in Kufa, and Hadhrat Anas Z in Basrah.
G- When Shah Sahib also says that taqleed is found with continuity from the time of Nabi
(S.A.W), and that some Sahaba (R.A) would follow others who were mujtahids, why is it
that our Ahle Hadith are so angry with the idea of taqleed? This seems to be something
beyond my understanding.
S- Now this is what you ought to have asked, but much earlier, you have delayed. The
Ghair muqallids also make taqleed my dear, but they do not accept the fact (that they do
so.) The difference is just this much. We pray for those whom we derive the rulings
regarding the injuctions which are not explicitly mentioned (in the Quraan or Ahaadith),
whereas the Ghair muqalliDeen swear those whom they derive their rulings from.
G- Which are those rulings where we make taqleed of anyone?
S- 1) The consumption of buffalo meat and milk is a ruling found in fiqh not in the
Ahaadith. The Ghair muqallids make taqleed here, but would not accept it.
2) There are two Sunnats and two farz in the Fajr salah. This is found in fiqh, not in
the Ahaadith. The Ghair muqallid makes taqleed of the muqallid here.
3) The number of rakats, and how many are farz, how many Sunnat etc. in Zuhr, Asr,
Maghrib and Esha salah are not foud in Ahaadith, but this distribution (of rakats) are
found in fiqh. The Ghair muqallid in accepting this distribution of fiqh, are (in reality)
making taqleed of fiqh.
4) The Ahle Hadith lift their hands and make dua in the witr salah. They are
following Imam Shafi (R.A) in this ruling, as it is not found in Ahaadith.
5) The Ahle Hadith follow Ibn Taimiyyah in the ruling regarding divorce.
6) To read the thanaa and ta'awuz silently at the beginning of the salah is a ruling of
fiqh. The Ahle Hadith follow the scholars of fiqh in this ruling.
7) The Imam has to say the takbeer-e-tahreemah loudly and the muqtadi has to say it
silently. This is a ruling found in fiqh, not in Ahaadith.
8) The Imam should say the salaam loudly and the muqtadi should say it softly. This
is a ruling found in fiqh, not in Ahaadith.
9) One should read the tasbeehat of ruku and sajdah silently. This is a ruling found
in fiqh, not in Ahaadith.
10) The Sunnat salahs are performed individually. Only the farz salahs may be
performed in congregation. This is a ruling found in fiqh, not in Ahaadith.
11) The muqtadi should say the ameen in Fajr, Maghrib and Esha aloud; whilst in
Zuhr and Asr he will not say it. This is not a ruling found in the Ahaadith.
40
12) Will the salah of one who misses out the thanaa or ta'awuz be valid or not? This
is a ruling of fiqh, not Ahaadith.
13) As far as where a person should place his hands in the posture between the two
sajdahs, could be found in fiqh, not Ahaadith.
14) To leave the hands to the sides whilst in the standing posture between ruku and
sajdah is not a ruling of the Ahaadith. The Ahle Hadith follow the ruling of fiqh in this
matter.
15) The conditions laid down by the Ghair muqalliDeen for salah are not found in the
Ahaadith. They follow the conditions laid down by the Ahnaaf.
16) The intention that the Ghair muqalliDeen make for salah is not found in the
Ahaadith.
17) The Ghair muqalliDeen follow Ibn Hajar (R.A) when it comes to the art
determining the authenticity of the chain of narrators.
18) Fasting and sacrificing of animals have been made compulsory. These words (of
compulsion) are not found in the Ahaadith. They follow the Ahnaaf in this matter.
19) The method in which the Ghair muqalliDeen perform their Janaza salah is not
found in the Ahaadith. What I mean by this is, after the first takbeer to read five things
(thanaa, ta'awuz, tasmiyyah, fatiha and a surah). To read Durood-e-Ebrahim after the
second takbeer, to read 12/13 duaas after the third takbeer. This method of performing the
Janaza salah is not proven from any authentic Hadith.
20) The claim of the Ghair muqalliDeen, that making dua after the farz salah is an
innovation, is not proven from the Ahadith.
I will suffice on these, for if I have to begin counting such rulings wherein the Ghair
muqalliDeen have no Hadith as proof, but follow someone and someone or at the very
least they use analogy (to arrive at their ruling), this will become a voluminous book.
G- Actually (what had happened was,) I was working with a few Ghair muqalliDeen
youngsters. These youngsters gave me a few books. I had no knowledge of what was
written in these books. After having read these books I began lifting my hands (at various
points in sasalah), I began to stand (in salah) with my legs spread apart, I began to place
my hands on my chest (in salah) etc. You have answered all my questions with proofs
and have explained things very well to me. Now I am at ease. What remains, is that I
have been affected by a few books. Could you perhaps do something about that?
S- Which books have they given you? Could you show them to me?
G- "Salatur Rasool" and "Sabeelur Rasool" both by, Hakeem Sawdiq Siyaalkoti and
"Haqeeqatul-fiqh" by Yusu Jaipoori.
S- Brother! These are the very three books which the Ghair muqalliDeen give to people
in an attempt to deviate them. They move people away from following Imam Sahib
(R.A), and make them follow an ignorant Siyaalkoti. What a fraud! They create a dislike
towards taqleed, and put a person back onto taqleed (in another form).
G- Is there anything wrong with the content of those books?
S- Is it possible to be a Ghair muqallid and not speak lies? Let us take a close look at
some of Hakeem Sawdiq Sahibs lies. Here is the book, Salatur rasool;
1) On pg.131 he writes the azaan and gives reference of Bukhari and Muslim, whereas
this is not a narration of Bukhari. This is an accusation against Imam Bukhai (R.A)
41
2) On pg.161 he states that the hands should be raised up to the shoulders or the ears
and gives reference of Bukhari and Muslim, whereas these words are not found in
Bukhari.
3) He has mentioned a Hadith on pg.179 under the chapter regarding masnoon Qiraat
and has given the reference of Muwatta Imam Malik. This is also a lie.
4) He has written the azaan mentioning Allaahu Akbar four times, on pg.135 and
gives reference of Muslim, whereas this too is a lie.
5) He mentions the words 'laa yastadir' on pg.134 and gives the reference of Bukhari
and Muslim, whereas this belies both books.
The lies found in Sabeelur rasool;
1) He narrates a Hadith thus, 'the best of deeds is the perfoming of salah in its initial
time' and gives reference of Bukhari. This is an open lie.
2) He mentions a narration regarding three talaaq (divorce) and gives the reference
of Bukhari, whereas this is not in Bukhari.
3) In similar manner he has added the words, all of a sudden, in the translation of the
Hadith regarding three talaaqs, which is either a black or white lie.
4) He gives reference to Ibn Majah and Muwatta Imam Malik when mentioning the
incident that occurred at the time of Fajr regarding the recital of surah Fatiha
behind the Imam. This is a false claim, as this Hadith is not mentioned in both
these books.
Now you tell me, when Sawdiq, "truthful" speaks so much lies, what will the condition of
the rest be? The lies mentioned in the book, 'Haqeeqatul-fiqh' are countless.
Nevertheless, I will make mention of a few so that the importance of this book becomes
known to you.
1) The Hadith which tells us to tie the hands bellow the navel is a weak Hadith. He
gives the reference of Hidaayah for this.
2) The Hadith which tells us to tie the hands on the chest is an authentic Hadith. He
gives the reference of Hidaayah for this.
3) To read "allaahumma baa'id baini" is more correct than reading
"subhanakAllaahuma" (as thanaa in the beginning of salah.) He gives the
reference of Sharhe- Wiqayah for this.
4) The Hadith which mentions not to read surah Faatiha behind the Imam is a weak
Hadith. He gives reference of Sharhe-Wiqayah for this.
5) The Hadith "izaa kabbaral Imamu fa kabbiroo bi he" is a weak Hadith. He gives
reference of Sharhe-Wiqayah for this.
6) The saying of ameen is a stamp of acceptance. He gives reference of Sharhe-
Wiqayah for this.
7) The muqtadi should say ameen upon hearing the Imam's ameen. He gives
reference of Durre Mukhtar for this.
8) The Hadith (in which we are told to make) raf'e yadain as compared to the one
(which tells us) not to make, is stronger. He gives reference of Hidaayah for this.
9) All the Ahadith which mention not to make raf'e yadain are weak. He gives
reference of Sharhe-Wiqyah for this.
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10) To dispute/wrangle with the person who makes raf'e yadain is permissible. He
gives reference of Hidaayah for this.
All this is pure lies. The original text of the book should be presented. The Ghair
muqalliDeen scholars will never ever present the original text.
These are the three books which have had an effect on you without any reason, my
brother.
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