Another philosophical question

[a_muslimah86]

Sister,

I would say that you have a lot of truth in what you are saying but still a muslim always needs a scholar to back up what he is doing. Believe me verses and hadeeths are not always clear as people might think. You always need someone who has enough knowledge about the matter to guide you. However, you needn't follow a specific scholar or school of thought, although sometimes we usually find a scholar we trust and follow most of the time. However, it shouldn't be always that guy. That's what I think.

Salam

Moadeeb

well brother,

thank you for taking my answer with objectivity..
and i do agree with you..in the sense that..
if say..i wanted to know the islamic perspective on a topic (whether it's halal or haram)..i don't have a problem to go to a scholar to ask him to provide the hadiths and verses of the Qura'an concerning the topic for me..
i will read them..and ask further questions..such as the history related to them..the consequences due to them..the definition of a word..background information about a person mentioned in them..etc.
but i think that you don't need someone to literaly spell-things-out for you (like you said..don't follow one opinion all the time)..
i think we have the potential to make-out the halal or haram in something if we were provided credible..authentic..and wholesome information
i just wanted to voice that..cuz this topic has so much impact that some people get *scared* to address it or state what they believe about it..because they might get attacked and labeled for doing so

but jazakallah khair for bringing it up brother..you gave me the chance to say what's on my mind..and my apologies for taking things a little off subject..hehe

 

[Mai moslemah]

Sister Muslimah, defenitly you will not be kaffir if u didnt have a madhab , actually better for you to search for a scholar that u trust his knowledge and take the Islamic ruling from him ...but I want you first to understand what madhab is about:

the Figh (jurisprudence)..You know that we Muslims have 2 sources where all Islamic rules are based on 1- the Quran 2- Hadith or prophet Muhammad teaching


Now, Muslims are ordered to apply the teaching of these 2 sources in all their aspect of life being Islam is a complete way of life in the same time there is new situations, problems and events occur in Muslims community which did not present or happened during the time of the prophet..so how can we apply Islam in this new problems based on Quran and hadith ? This is Fiqh ..The four Imams are pioneers in this field. Each one of them had his own way of thinking and philosophy or what we call Madhab or school of thought, they differed but they respected and loved each other

 

[alkathiri]

:salam2: mods or admin,
One of you have done it again . SOmeone is banned
May i know the reason why bro Moadeeb is banned?

http://www.turntoislam.com/forum/showthread.php?t=19257&page=2&highlight=banned
http://www.turntoislam.com/forum/showthread.php?t=19399&highlight=banned
http://www.turntoislam.com/forum/showthread.php?t=19310&highlight=banned

 

[Libinette]

He is not banned is he??
What on earth is going on?

 

[alkathiri]

He is not banned is he??
What on earth is going on?

Pm doesnt work for me that much . Already for Bro GP , i have very high doubts that he was wrong ( i.e he didnt lie) .
Furthermore , this is ramadhan.
i hope the admin come out and explain it rather than the mods

 

[hussain.mahammed]

:salam2:

Dear brothers and sisters,

I have a philosophical question you might want to answer. Subject X has two opinions about it, some scholars say it is Halal and some scholars say it is Haram and both groups back up their conclusion using Quran and sunna. Do you think muslims should be exposed to both opinions and left to choose? Or should the Halal opinion only be exposed since it would make life easier? Or should the Haram opinion only be exposed just in case it is Haram?

Salam

Moadeeb

Seems like brother you are confused. How can Halal be Haram or Haram be Halal and why would Scholars contradict each other, if they are really Scholars?

Take it lightly bro, just kidding with your philosophical question

its like asking a half filled glass of water is half full or half empty.

By the way are you really banned or is it your custom user title. Some people can get so creative....masha Allah

wa/salam

 

[um muhammad al-mahdi]

:salam2: brothers & sisters,

yes, brother Moadeeb has been banned. It happened so after a long discussion among the Moderators. He went against the website rules. If you want you can PM the administrator

 

[lions_den1]

Alhamdu lillah it's for a good cause that the brother has been banned, this issue of music and a fatwa about it's permissability has been creating a lot of fitnah (trials & tribulations) on this forum as sister Aisha mentioned rightly that this topic has been discussed many a times on this forum (in fact a thread i was posting on has to be closed due to the outrageous opinions that were beening expressed)

As for 'Shiekh' Yusuf Qardawi- he has said so many haram and kufr (disbelief) things in his fatawa that majority of the scholars i've come accross do not consider him to be a muslim, let alone a scholar.

So only take from a scholar who obeys Allah and His messenger. This is the criterior of following a scholar and trusting him with your religion.

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِى ٱلۡأَمۡرِ مِنكُمۡ*!ۖ فَإِن تَنَـٰزَعۡتُمۡ فِى شَىۡءٍ۬ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ*!ۚ ذَٲلِكَ خَيۡرٌ۬ وَأَحۡسَنُ تَأۡوِيلاً

"O you who believe! Obey Allâh and obey the Messenger (Muhammad SAW), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (SAW), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination." (Surah An- Nisa 4:59)

 

[Saifu deen]

As for 'Shiekh' Yusuf Qardawi- he has said so many haram and kufr (disbelief) things in his fatawa that majority of the scholars i've come accross do not consider him to be a muslim, let alone a scholar.

:salam2:

Subhanallah, Shiekh Yusuf Qaradawi????.. I wonder why he attends and invited to the major scholars meetings for ijtihad, fatwa, and social issues concerning the muslims and in many cases leads the talks and lectures. Isnt he a muslim if he says La ila ila Allah, Mohammed Rasoul Allah (pbuh), pray, fast, learning islam and teaching it.

I dont want to enter debates, but I thought to be a muslim is to utter al-shahada, and cant imagine a sunni scholar, dedicated his life in learning about islam and still teaches islam isn't considered to be a muslim.. Subhanallah. When an individual committ unlawful act such Zina, then he isnt a mu'umin when he comitted that act, but he is a muslim. (I hope someone bring the hadith that relate to that)..

This is according to my basic knowledge (correct me if I am wrong)... Subhanallah, I hope we can take such issues more serious, and not spread what we hear. Right now we heard he isnt a muslim but no one explained the reasons for it. Therefore, many people will spread that word without having the actual reasons behind, who knows he might be innocent of all this claims, and that may lead to another fitnah, acutually a serious fitnah. In addition, it doesnt look nice, almost the majority of the shiekhs that I like to listen to their lectures have been down graded by some scholars that we dont know them, and neither we have sufficient evidence about thier reasons. Everyone is innocent till proven guilty, and Shielk Yusuf Qaradawu is innocent till knowledgable people make a public announcement that can reach muslims, and explain the reasons about there decisions. Or at least, we must supprt our statements with strong references since this issue is taking someone out of the religion.

(I hope I didnt offend anyone at all, but we were adviced by our Prophet (pbuh) when someone talk about an absent individual in an ill manner, we must say the good qualities of that person until we can really know the correct information.... Inshallah I can provide the reference for both hadieths stated on this post, or else, I would apprecite other brothers and sisters to bring it forward)

This is my opinion, I have no intention to debate about this issue.

Wassalam Alykom..

 

[Happy 2BA Muslim]

As for 'Shiekh' Yusuf Qardawi- he has said so many haram and kufr (disbelief) things in his fatawa that majority of the scholars i've come accross do not consider him to be a muslim, let alone a scholar.

:salam2:

This is an extremely unfair and unwise comment. You have gone to the extreme. Just because a scholar has issued fatwas that are against what we believe is more correct does not mean we should disrespect him.

He is a scholar, and we have to learn how to disagree.

Muslim societies are facing formidable challenges and wrestling with complex changes that they find difficult to come to terms with. We are having a problem achieving the development and modernization that is desired from us for the protection of our faith and our worldly interests. We seem to have difficulty differentiating between true development on the one hand and the abandonment of Islam's eternal norms and values on the other. It is indeed those values that define the very existence of the Muslim world and afford it its unique identity; values that give meaning to its history and provide the impetus for its future.

Within our societies, many efforts are being made for the sake of Islam, embodied in the activities of numerous individuals and organization. These efforts attest to the favor with which the Muslim world is blessed and to the truth of Allah's promise that there would always be a group who would be virtuous and righteous, guiding to the truth, and spreading knowledge and mercy as befits the inheritors of the Prophet's legacy.

As people of understanding, we must realize how desperately the Muslim world today needs from us every ounce of our effort. Unfortunately, our strength is being sapped by incessant bickering and infighting about the most trivial things. We nit-pick over every step that we take, every possible initiative, as if each of us has got it in his mind that his way is the only way and everyone else must fall in line. Some of us seem to equate Islamic unity with a rigid uniformity of opinion. Because of this, there is a tendency to turn matters of personal opinion into unquestionable standards that determine our relationships with one another. Sometimes it gets distorted beyond a question of whether “he is with me or against me” until it becomes a question of faith – “if he is not with me, then he is against the religion, against our faith, and against God”. May Allah protect us from such ignorance.

In the shadow of this troubling predicament, it becomes necessary for us to relearn how to work with various approaches so that they compliment and complete each other instead of being mutually exclusive; so that they harmonize instead of clashing. The acceptance of plurality is in conformity with the command of Allah and His Messenger. Moreover, the presence of more than one opinion among Muslims often turns out to be a mercy to the Muslims that works in their best interests, especially when they have to cope with new problems and circumstances.

The founders of the four schools of Islamic Law disagreed on matters in which there was a greater potential for agreement than there is in many of the complex issues that we face today. Those scholars lived closer to the time when the Qur'ân and Sunnah were revealed and had a more intimate and immediate understanding of how to apply these sources of law to their circumstances. In spite of this, they disagreed with one another quite often.

Many people today – even among students of Islamic knowledge and Islamic workers – need to understand and adopt the following approach to dealing with matters of juristic discretion ( ijtihâd ):

“I act according to the conclusions I arrive at by way of my juristic discretion, from my particular understanding of the aims and principles of Islamic Law in light of what I see as best for Islam and for the people. This is the duty that Allah has imposed upon me and I cannot betray if for the wishes of anyone else. You must do the same. We are both doing right. There is never any need for me to get up in your face question your intentions and condemn your opinions when the matter at hand is not an indisputable tenet of our faith but rather a question of how we should best respond to our present circumstances and capitalize on our opportunities.”

The best of the Prophet's Companions – Abû Bakr and `Umar – disagreed about what to do with the prisoners of war captured during the Battle of Badr. Abû Bakr advocated leniency in consideration of the fact that they were kinsmen. Though he recognized their hostility towards Islam and the Muslims, he had hope that Allah would one day guide their hearts. `Umar was of quite the opposite opinion precisely because the prisoners were kinsmen. By dealing with them harshly, it would show that blood relations were not to be put ahead of considerations of faith. Their discussions drew on and became heated. In the end, leniency won out and the prisoners were ransomed and allowed to go free.

In spite of what happened, never once have we heard that this disagreement polarized the Companions. Though some of them had sided with Abû Bakr and others with `Umar, they did not become divided nor did they deride and condemn one another. They were not driven by self-importance, overconfidence, and egoism. Instead, their minds were erudite, their hearts pure, and their conduct impeccable.

Islam teaches us to have a good opinion about others and to instead be critical and suspicious of ourselves. This attitude places a buffer between ourselves and those with whom we disagree, so that instead of transgressing against one another, we complement and complete one another. It is comparable to the way that irrigated water benefits us all, even if the sources of that water, the pathways that it takes, and the specific sites that the water nourishes are different.

Consider for a moment what would happen if a good deal of the effort being used to perpetuate conflicts between Muslims was channeled into something good – like conveying guidance, disseminating knowledge, promoting economic development or using the media in a positive way? What if it was used to call non-Muslims to Islam? If this were to happen, the state of Islamic work – and of Muslims as a whole – would be far better indeed.

There is no use crying over spilled milk. Nor is there any use for us expecting too much at this time. Nevertheless, we can try to be more balanced in our personalities. We can soften our speech, purify our intentions, remain God-fearing when we disagree, and afford to our brethren in faith the same good opinion that we afford to ourselves. We can accept the fact that the realities of the world today require all of us to think deeply and make decisions that will often take us down different paths. Our paths might not always converge, but neither do they have to be mutually exclusive or detrimental to one another.



THREAD CLOSED!!!

:salam2: