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Thursday, 27 July 2017

Principle of Majority View





Some people referring to verse 6/116 opine that majority view should not be criterion for ascertaining what is right. It is wrong interpretation of the verse.

The verse mentioned states that “And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but falsifying” (al-anam-116).

This verse is clearly stating about the majority people living on the earth; the verse is saying majority people living on the earth will mislead you, if you obey them. In other words, the majority people living on the earth would always be on the wrong track. It means majority people living on the earth would always be non-Muslims. It does not mean such people would not be doing anything right; definitely they would be doing many right things, and we may follow those right things done by the majority/ non-Muslim people. But we cannot obey them because they themselves are not on the right track, they would distract us also from the right track. The difference between obedience and following should be kept in mind; in obedience there is essentially element of coercion; in following there is no element of coercion. But if non-Muslims command what is contained in Islam, there is no harm in obeying or following them because Quran allows such following or obedience. Quran says: " Say, "O People of the Scripture, come to a word that is equitable between us and you......(ale Imran-64).

Because Muslims would never be in majority on this earth, this principle that majority view should not be taken as a criterion for ascertainment of what is right does not apply to the Muslims. In other words, in case of Muslims, principle of majority view applies and majority view should be followed, if not contradictory to Quran and Hadith. All Quranic verses in which word 'majority' has been used as NO criterion for ascertaining what is right,  actually refer to whole humanity, not to Muslims.

Wednesday, 26 July 2017

Why Hadith is Essential




                                               

Some disbelievers of Hadith say why Allah has not put everything in Quran; why Hadith was necessary as a wahi parallel to Quran? Actually there is difference of nature between Quran and Hadith; Quran tells us what we should do and what we should avoid, but Hadith tell us how people can practice/ act upon what they are supposed to do and what they are supposed to avoid according to Quran. You know when people start acting upon a scripture there may be thousands of variations/ differences as to how scripture should be acted upon. Hadith is a MODEL of ways and means we must go for to act upon Quran in all times to come. This Model is based on people's acts/omissions to follow Quran as well as our Nabi's acts/omissions/sayings; the people acted/ omitted to act in their lives, and our Nabi declared such acts/omissions as right or wrong in the light of Quran and wahi ghair-matlu.  Suppose if a Model based on people's acts/omissions regarding following Quran was to be inducted in Quran, in that case- for people considering only Quran as a revealed guidance- all people's acts/omissions to be committed till Qiyamah should be explicitly described in Quran as part of such Model- and obviously such a Model is not in line with Allah's scheme of Things , which is based on Trial, and knowing every thing already is repugnant to scheme of Trial. The other option was to rely on such a Model in which acts/omissions of people living in our Nabi's s.a.w.w. age were described and principles described in such Model were to apply in all events by all people to come tillQiyamah; and Hadith is a form of such Model.

Tuesday, 20 June 2017

Concept of Deen




 There is a concept that all sayings and acts of our Nabi are not compulsorily to be followed; only such sayings and acts of our Nabi are compulsorily to be followed which, if not followed, implicate the defaulter into sin. If no sin is the result, our Nabi’s  acts/sayings are not to be followed compulsorily. According to this concept, Deen consists of following only such sayings/deeds of our Nabi ﷺ, which have been commanded for by our Nabi and which, if not followed, inflict the defaulter with sin. This concept of ‘Deen’ is erroneous. Deen is not basically about calculating the number of sins and pious deeds. Deen is a way to cultivate Allah’s love in our hearts; Deen is a way to live our lives with consultation with Allah; Deen is the way to get closer and closer to Allah. Sins are those acts which pull us back on the way to Allah; pious deeds are those acts which push us forward on the way to Allah. In other words, it is not enough to avoid sins on the way to Allah; by avoiding sins we stay where we are on the way to Allah; it is the pious deeds which push us forward on the way to Allah. It means it is not advisable to follow our Nabi  to avoid only sins; such a approach is not in line with what Deen stands for i.e. to cultivate Allah’s love more and more. That is why human beings are advised by Allah to follow our Nabi in his acts and sayings, whether or not non-following of such acts/sayings involves sins. Allah says:
“Say, [ Muhammad ] "If you should love Allah , then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful” (al-imran-31)."
This verse defines what is nature of Deen; it implies spirit of Deen is to cultivate Allah’s love and to get Love from Allah in return. Secondly this verse describes the way to cultivate Allah’s love and get Love from Allah is to follow our Nabi ﷺ. The word ‘itba,a’ used in this verse means to follow every act/saying of our Nabi whether or not it has been commanded for (for details https://secondriseofislam.blogspot.com/2016/10/itbaa-e-nabi-second-name-of-deen-1.html). In other words, what ever we do to cultivate Allah’s love in our hearts and to get Allah’s Love in return is pious deed and as such is part of Deen, if such deed is done following our Nabi ﷺ.
In short, Deen is not only following such acts/sayings of our Nabi  which, if not followed, implicate the defaulter into sin but also Deen consists of our Nabi’s all acts/sayings whether or not non-following of such acts/sayings involves sin, and whether or not such acts/sayings have been commanded by our Nabi ﷺ.