Debat: Concerned og Pathaan

[Pathaan]

Salamu alaikum...

Spørgsmål: Hvis man er ansat som dommer ved en muslimsk domstol, bliver man derved mujtahid?

Jeg håber at folk lader concerned svare, og hold off-topic ude herfra. På forhånd tak

[concerned]

Salamu alaikum...

Spørgsmål: Hvis man er ansat som dommer ved en muslimsk domstol, bliver man derved mujtahid?

Jeg håber at folk lader concerned svare, og hold off-topic ude herfra. På forhånd tak

jeg går udfra den hilsen også er til mig, så wa aleikum salam

Altså en person må ikke dømme efter sin egen mening, uden at have rangen mujtahid. Derfor kræver det en ijaaza (tilladelse), og det er ikke noget man bare får. Det kræver kvalifikationer, som dem Sheikh al-Nabhani "formodentlig" (ifølge dig) fik.

[Pathaan]

Hvilken type af mujtahid kræver det så at man er?
Og er en enhver dommer ansat ved en muslimsk domstol en mujtahid eller er det kun nogle?

[concerned]

Hvilken type af mujtahid kræver det så at man er?
Og er en enhver dommer ansat ved en muslimsk domstol en mujtahid eller er det kun nogle?

Hvor skal vi hen med disse spørgsmål?

Der er såvidt jeg ved, tre typer mujtahideen. En Mujtahid Mas´alah, som har lavet ijtihad i et enkelt emne (eks. ægteskab), en Mujtahid Mazhab, som laver ijtihad ifølge f.eks. al-Shafi'i Usul principper, og en Mujtahid Mutlaq, som laver ijtihad ifølge egne udledte juridiske principper fra det arabiske sprog, Qur'anen og Sunnah. Jeg går stærkt udfra at alle dommere er en af disse tre typer.

[concerned]

Kravene for en mujtahid eller dommer:

Imam Taj al-Deen Abdul-Wahab bin Ali al-Subki al-Shafi' (died 771 A.H) enumerates the conditions for a jurist with the ability to perform independent Ijtihad in his work ‘Jam’ul Jawami as follows: he must have sufficient intellectual acuteness to be able to grasp the drift of speech; he must have average knowledge of the Arabic language, grammar and rhetorics, of Usul ul-Fiqh and sources of Shariah, that is the Quran and the ahadith, he must be well versed in the main principles of the shara or the legal code, so as to be able to ascertain the intentions of the Lawgiver; he must know about abrogation and the abrogated texts (nasikh al mansukh), the circumstances in which the texts of the Quran were reveled (asbab an-nuzul), and the rules related to the Mutawatir (continuous) and the isolated (khabar ahad) ahadith, and be able to to discriminate between authentic ahadith and ahadith of weak authority. In addition he must know the history of the narrators of ahadith, but in this connection it would be sufficient for the jurist in our days to refer to the authority of one of the Imams of ahadith such as Ahmad, Bukhari and Muslim. [Jam’ul Jawami, Vol 4 p.276]

http://islamicsystem.blogspot.com/2006/05/mujtahid.html

[Pathaan]

Da der er himmel og jord til forskel imellem de forskellige typer af mujtahid, kan du så specificere hvilken type mujtahid man skal være for at blive dommer.

Og hvilken type mujtahid var Nabhani?
Jeg har hørt at han fulgte shafi'i-lovskolen. Hvad siger du til dette?

[concerned]

Da der er himmel og jord til forskel imellem de forskellige typer af mujtahid, kan du så specificere hvilken type mujtahid man skal være for at blive dommer.

Og hvilken type mujtahid var Nabhani?
Jeg har hørt at han fulgte shafi'i-lovskolen. Hvad siger du til dette?

Hvordan er der himmel og jord til forskel imellem dem? Jeg går udfra, at man skal være en af de tre typer, altefter hvilken domstol man skal sidde i.

Sheikh al-Nabhani blev Mujtahid Mutlaq med tiden. Om han fulgte Shafi'i, har jeg ikke sat mig ind i. Det står måske i biografien...?

[Pathaan]

Så han havde samme status som Imam Abu Hanifa, Imam Shafi'i, Imam Malik og Imam Ahmad bin Hanbal?

[concerned]

Så han havde samme status som Imam Abu Hanifa, Imam Shafi'i, Imam Malik og Imam Ahmad bin Hanbal?

Sagt på en anden måde, han havde opnået de kvalifikationer, som gør en person til en Mujtahid Mutlaq. For at svare på dit spørgsmål: Er de sidste ligesom de første?

[Pathaan]

Må en mujtahid mutlaq godt følge en fiqhskole?

[concerned]

Må en mujtahid mutlaq godt følge en fiqhskole?

Hvad mener du?

[Pathaan]

Er det tilladt for en mujtahid mutlaq at gøre taqlid?

[concerned]

Er det tilladt for en mujtahid mutlaq at gøre taqlid?

Jeg har hørt, at han kan gøre det af respekt for sin lærer, eksempelvis. Ellers ved jeg det ikke.

[Pathaan]

Hvilket Koran vers eller mutawatir-hadith nævner med qati' al-dalala at muslimer skal lave khilafa? Bare nævn verset eller hadithen, så tager vi den defra.

[concerned]

Hvilket Koran vers eller mutawatir-hadith nævner med qati' al-dalala at muslimer skal lave khilafa? Bare nævn verset eller hadithen, så tager vi den defra.

24:55

[Pathaan]

Du ved vel hvad qat'i al-dalala betyder, så kan du udpege hvor hukm til at lave khilafa således at det er fard ayn gives i verset?

Siden verset ifølge dig er qat'i al-dalala, så bør alle ulama have haft samme tafsir til verset eller også er de korrupte eller kan de mene noget forskelligt alle sammen?

[concerned]

Du ved vel hvad qat'i al-dalala betyder, så kan du udpege hvor hukm til at lave khilafa således at det er fard ayn gives i verset?

Siden verset ifølge dig er qat'i al-dalala, så bør alle ulama have haft samme tafsir til verset eller også er de korrupte eller kan de mene noget forskelligt alle sammen?

Qat'i al-dalalah er når meningen i en ayah er entydig. Allahs løfte gælder alle muslimer. Og muslimerne før i tiden plejede at gøre alt hvad de kunne for at opnå indfrielsen af sådanne løfter. Denne ayah nævner istikhlaaf, al-tamkeen, og al-Amn. Og det vedrører styret.

Du kunne eventuelt se hvad Imam al-Tabari, Imam Ibn Katheer og Imam al-Qurtubi siger til denne ayah. De er vist meget enige om dens indhold.

[concerned]

Her er noget fra Ibn Katheer om 24:55

Allah's Promise to the Believers that He would grant them Succession

This is a promise from Allah to His Messenger that He would cause his Ummah to become successors on earth, i.e., they would become the leaders and rulers of mankind, through whom He would reform the world and to whom people would submit, so that they would have in exchange a safe security after their fear. This is what Allah did indeed do, may He be glorified and exalted, and to Him be praise and blessings. For He did not cause His Messenger to die until He had given him victory over Makkah, Khaybar, Bahrayn, all of the Arabian Peninsula and Yemen; and he took Jizyah from the Zoroastrians of Hajar and from some of the border lands of Syria; and he exchanged gifts with Heraclius the ruler of Byzantium, the ruler of Egypt and Alexandria, the Muqawqis, the kings of Oman and An-Najashi of Abyssinia, who had become king after Ashamah, may Allah have mercy on him and grant him honor. Then when the Messenger died, his successor (Khalifah) Abu Bakr As-Siddiq took over the reins of power and united the Ummah, preventing its disintegration. He took control of the entire Arabian Peninsula, and he sent the Islamic armies to the land of Persia, under the leadership of Khalid bin Al-Walid, may Allah be pleased with him, who conquered a part of it and killed some of its people. He sent another army under the leadership of Abu `Ubaydah, may Allah be pleased with him, and the other commanders who came after him in the lands of Syria. He sent a third army under the leadership of `Amr bin Al-`As, may Allah be pleased with him, to Egypt. Allah enabled the army sent to Syria to conquer Busra and Damascus and their provinces the land of Hawran and its environs. Then Allah chose for Abu Bakr to honor him with Him and he died. The people of Islam were blessed that As-Siddiq was inspired to appoint `Umar Al-Faruq as his successor, so he took the reins of power after him and did a perfect job. After the Prophets, the world never saw anyone like `Umar in excellence of conduct and perfect justice. During his time, the rest of Syria and Egypt, and most of Persia, was conquered. Kisra was defeated and utterly humiliated, and he retreated to the furthest point of his kingdom. Mighty Caesar was brought low, his rule over Syria was overthrown, and he retreated to Constantinople. Their wealth was spent for the sake of Allah, as the Messenger of Allah had foretold and promised. May Allah's perfect peace and purest blessing be upon him. During the rule of `Uthman, the Islamic domains spread to the furthest points of the earth, east and west. The lands of the west were conquered as far as Cyprus and Andalusia, Kairouan and Sebta which adjoins the Atlantic Ocean. Towards the east, the conquests extended as far as China. Kisra was killed, his kingdom was utterly destroyed and the cities of Iraq, Khurasan and Al-Ahwaz were conquered. The Muslims killed a great number of Turks and Allah humiliated their great king Khaqan. Taxes were collected from the east and the west, and brought to the Commander of the faithful `Uthman bin `Affan, may Allah be pleased with him. This was a blessing brought by his recitation and study of the Qur'an, and his bringing the Ummah together to preserve and protect it. In the Sahih it was recorded that the Messenger of Allah said:

«إِنَّ اللهَ زَوَى لِيَ الْأَرْضَ فَرَأَيْتُ مَشَارِقَهَا وَمَغَارِبَهَا، وَسَيَبْلُغُ مُلْكُ أُمَّتِي مَا زُوِيَ لِي مِنْهَا»

(Allah showed me the earth and I looked at the east and the west. The dominion of my Ummah will reach everywhere I was shown.) And now we are enjoying that which Allah and His Messenger promised us, for Allah and His Messenger spoke the truth. We ask Allah to give us faith in Him and His Messenger, and to help us to give thanks to Him in a manner that will earn us His pleasure.

[وَعَدَ اللَّهُ الَّذِينَ ءامَنُواْ مِنْكُمْ وَعَمِلُواْ الصَّـلِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِى الاْرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكّنَنَّ لَهُمْ دِينَهُمُ الَّذِى ارْتَضَى لَهُمْ وَلَيُبَدّلَنَّهُمْ مّن بَعْدِ خَوْفِهِمْ أَمْناً]

(Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them. And He will surely, give them in exchange a safe security after their fear...) Ar-Rabi` bin Anas narrated that Abu Al-`Aliyah said, "The Prophet and his Companions were in Makkah for nearly ten years, calling people in secret to worship Allah Alone with no partner or associate. They were in a state of fear and were not instructed to fight until after they were commanded to migrate to Al-Madinah. When they came to Al-Madinah, then Allah instructed them to fight. In Al-Madinah they were afraid and they carried their weapons morning and evening. This is how they remained for as long as Allah willed...'' Then Allah revealed this Ayah. He caused His Prophet to prevail over the Arabian Peninsula, and then they felt safe and put down their weapons. Then Allah took His Prophet and they remained safe throughout the time of Abu Bakr, `Umar and `Uthman, until what happened happened, and fear again prevailed over them, so they instituted a police force and guards. They changed, so their situation changed. One of the Salaf said, "The Khilafah of Abu Bakr and `Umar was true and adhered to the Book of Allah. Then he recited this Ayah.'' Al-Bara' bin `Azib said, "This Ayah was revealed when we were in a state of extreme fear.'' This Ayah is like the Ayah:

[وَاذْكُرُواْ إِذْ أَنتُمْ قَلِيلٌ مُّسْتَضْعَفُونَ فِى الاٌّرْضِ]

(And remember when you were few and were reckoned weak in the land) Until His statement:

[لَعَلَّكُمْ تَشْكُرُونَ]

(so that you might be grateful) [8:26].

[كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ]

(as He granted succession to those before them,) This is like the Ayah where Allah tells us that Musa said to his people:

[عَسَى رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِى الاٌّرْضِ]

("It may be that your Lord will destroy your enemy and make you successors on the earth...'') [7:129] And Allah says:

[وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُواْ فِى الاٌّرْضِ]

(And We wished to do a favor to those who were weak in the land,) until the two Ayat there after. [28: 5-6]

[وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِى ارْتَضَى لَهُمْ]

(and that He will grant them the authority to practise their religion which He has chosen for them...) vAs the Messenger of Allah said to `Adiyy bin Hatim when he came to him in a delegation:

«أَتَعْرِفُ الْحِيرَةَ؟»

(Do you know Al-Hirah) He said, "I do not know it, but I have heard of it.'' The Messenger of Allah said:

«فَوَالَّذِي نَفْسِي بِيَدِهِ لَيُتِمَّنَّ اللهُ هَذَا الْأَمْرَ حَتَّى تَخْرُجَ الظَّعِينَةُ مِنَ الْحِيرَةِ حَتَّى تَطُوفَ بِالْبَيْتِ فِي غَيْرِ جِوَارِ أَحَدٍ، وَلَتَفْتَحُنَّ كُنُوزَ كِسْرَى بْنِ هُرْمُزَ»

(By the One in Whose Hand is my soul, Allah will make this matter [i.e., Islam] prevail until a woman riding a camel will come from Al-Hirah and perform Tawaf around the House without needing the protection of anybody, and the treasures of Kisra the son of Hurmuz will be opened.) He said, "Kisra the son of Hurmuz'' He said,

«نَعَمْ، كِسْرَى بْنُ هُرْمُزَ، وَلَيُبْذَلَنَّ الْمَالُ حَتَّى لَا يَقْبَلَهُ أَحَدٌ»

(Yes, Kisra the son of Hurmuz, and wealth will be given until there will be no one who will accept it.) `Adiyy bin Hatim said: "Now it is happening that a woman riding a camel comes from Al-Hirah and performs Tawaf around the House without needing the protection of anybody, and I was among those who opened the treasure of Kisra the son of Hurmuz. By the One in Whose Hand is my soul, the third thing will also come to pass, because the Messenger of Allah said it.''

[يَعْبُدُونَنِى لاَ يُشْرِكُونَ بِى شَيْئاً]

(if they worship Me and do not associate anything with Me.) Imam Ahmad recorded from Anas that Mu`adh bin Jabal told him, "While I was riding behind the Prophet on a donkey, with nothing between me and him but the back of his saddle, he said,

«يَا مُعَاذُ بْنَ جَبَلٍ»

(O Mu`adh bin Jabal.) I said, `Here I am at your service, O Messenger of Allah.' Then a while passed, then he said,

«يَا مُعَاذُ بْنَ جَبَلٍ»

(O Mu`adh bin Jabal.) I said, `Here I am at your service, O Messenger of Allah.' Then a while passed, then he said,

«يَا مُعَاذُ بْنَ جَبَلٍ»

(O Mu`adh bin Jabal.) I said, `Here I am at your service, O Messenger of Allah.' He said,

«هَلْ تَدْرِي مَا حَقُّ اللهِ عَلَى الْعِبَادِ؟»

(Do you know the rights that Allah has over His servants) I said, `Allah and His Messenger know best.' He said,

«فَإِنَّ حَقَّ اللهِ عَلَى الْعِبَادِ أَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئًا»

(The rights that Allah has over His servants are that they should worship Him and not associate anything with Him.) Then a while passed, then he said,

«يَا مُعَاذُ بْنَ جَبَلٍ»

(O Mu`adh bin Jabal.) I said, `Here I am at your service, O Messenger of Allah.' He said,

«فَهَلْ تَدْرِي مَا حَقُّ الْعِبَادِ عَلَى اللهِ إِذَا فَعَلُوا ذَلِكَ؟»

(Do you know the rights that people have over Allah if they do that) I said, `Allah and His Messenger know best.' He said,

«فَإِنَّ حَقَّ الْعِبَادِ عَلَى اللهِ أَنْ لَا يُعَذِّبَهُمْ»

(The rights that people have over Allah is that He will not punish them.)'' This was also recorded in the Two Sahihs.

[وَمَن كَفَرَ بَعْدَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْفَـسِقُونَ]

(But whoever disbelieved after this, they are the rebellious.) means, `whoever then stops obeying Me after that, has stopped obeying the command of his Lord, and that is a great sin.' The Companions -- may Allah be pleased with them -- were the most committed of people after the Prophet to the commands of Allah and the most obedient to Allah. Their victories were in accordance with their level of commitment. They caused the Word of Allah to prevail in the east and the west, and Allah supported them so much that they governed all the people and all the lands. When the people subsequently fell short in their commitment to some of the commandments, their strength and victory fell short accordingly, but it is confirmed through more than one route in the Two Sahihs that the Messenger of Allah said:

«لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ إِلَى يَوْمِ الْقِيَامَةِ»

(There will remain a group of my Ummah adhering to the truth, and those who forsake them or oppose them will not harm them until the Day of Resurrection. ) According to another report:

«حَتَّى يَأْتِيَ أَمْرُ اللهِ وَهُمْ كَذَلِكَ»

(.. until the command of Allah comes to pass and they are like that.) According to another report:

«حَتَّى يُقَاتِلُوا الدَّجَّالَ»

(... until they fight the Dajjal.) According to another report:

«حَتَّى يَنْزِلَ عِيسَى ابْنُ مَرْيَمَ وَهُمْ ظَاهِرُونَ»

(... until `Isa bin Maryam comes down and they are prevailing.) All of these reports are Sahih, and there is no contradiction between them.

----------------------------

Alt dette er stort set i overensstemmelse med det HT siger.

[concerned]

Her er noget mere i forhold til pågældende ayah og relaterede ahadith: http://en.wikipedia.org/wiki/Caliphate#Religious_Basis

[Pathaan]

Men verset siger at dem som har den sande aqida og dem som udfører de rette amal, Allah vil give dem et kalifat.

Dvs. verset opfordrer til at man skal ordne sin aqida og sine 'amal hvorefter Allah vil skænke disse mennesker et kalifat. Det er imodstrid med at det livsvigtige er kalifatet, og at handlinger ikke kan praktiseres uden at islamisk styre.

Pointen med at sige dette er ikke at verset ikke kan betyde andet, men i og med versets direkte ordlyd er dette, kan det ikke være qat'i al-dalala, hvis man bruger verset til at påstå at det er fard 'ayn for enhver muslim at lave kalifatet. Verset siger følg Islams aqida og amal, så kommer kalifatet. Det er hvad ahl al-sunnat siger, og i modstrid med det hizb siger, om at handlinger ikke kan praktiseres uden et kalifet.

Hvorledes læser du ud af verset at det på en qat'i måde (Dvs. som ingen må betvivle og betvivlse er kufr) påstår, at det muslimerns livsvigtigste sag at lave kalifatet og at det er fard 'ayn for enhver? Det må du gerne forklare bror.

[concerned]

Men verset siger at dem som har den sande aqida og dem som udfører de rette amal, Allah vil give dem et kalifat. Dvs. verset opfordrer til at man skal ordne sin aqida og sine 'amal, hvorefter Allah vil skænke disse mennesker et kalifat. Det er imodstrid med at det livsvigtige er kalifatet, og at handlinger ikke kan praktiseres uden at islamisk styre.

Der er ikke snak om sand aqida, men Imaan; de rette A'maal er dem, der er udledt fra Qur'anen og Sunnah, og sejren kommer når Allah ved og vil. Kalifatet er livsvigtigt nu, fordi der er mange islamiske love og regler, som ikke kan praktiseres ordentligt uden. Du kan selvfølgelig lave Salah uden en stat, men hvordan indsamler du Zakah og fordeler dem til de fattige, fordi det er statens opgave, og ifølge en hadith, så er det kaliffens ansvar. Altså er det vigtigt, livsvigtigt.

Pointen med at sige dette er ikke at verset ikke kan betyde andet, men i og med versets direkte ordlyd er dette, kan det ikke være qat'i al-dalala, hvis man bruger verset til at påstå at det er fard 'ayn for enhver muslim at lave kalifatet. Verset siger følg Islams aqida og amal, så kommer kalifatet. Det er hvad ahl al-sunnat siger, og i modstrid med det hizb siger, om at handlinger ikke kan praktiseres uden et kalifet.

Hvorledes læser du ud af verset at det på en qat'i måde (Dvs. som ingen må betvivle og betvivlse er kufr) påstår, at det muslimerns livsvigtigste sag at lave kalifatet og at det er fard 'ayn for enhver? Det må du gerne forklare bror.

Den ayah 24:55 er rygraden for løftet om Khilafah. Vi har mange livsvigtige sager i øjeblikket, men i og med at Khilafahs eksistens løser eller behandler dem allesammen, så er den Taj al-Furoodh (kongen over alle forpligtelser), og dette er blevet beskrevet af lærde før i tiden. Har du overhovedet kigget på de andre links?