بعد أن تضافرت النصوص المنسوبة للرسول، وانعقد الاجماع على أن الإمامة السياسية والدينية في قريش لا تخرج عنها قيد أنملة، وبعد اللقاء التفاهمي الذي تم بين أمير المؤمنين في الحكم (هارون الرشيد القرشي)وأمير المؤمنين في العلم(محمد ابن إدريس الشافعي القرشي)، قدم الأول أراء واجتهادات الثاني كقول فصل في الفكر والاجتهاد والرأي، لدرجة أنه استنكر على بعض الفقهاء (كمحمد بن الحسن) من مناظرة أو مخالفة الشافعي

 

 

في حقيقة الأمر أن قراءة العقل العربي من خلال رصد ظاهرة حب التضخيم والمبالغة والخرافة، وأثر الفكر الفارسي والهندي المشبع بفلسفة الاسطورة على العقل العربي، تجعل إمكانية تفسير أسباب الغلو في الانبياء والصالحين؛

 

 تفسيرا فلسفيا منطقيا، فقد ثبت بالمتابعة والملاحظة التاريخية فما أن يغادر نبي أو رسول من رسل الله الكرام هذه الدنيا حتى تبدأ الاسطورة تتشكل في أذهان اتباعه، ثم يتفرق الناس في ذلك شيع وفرق، فقد غال أتباع موسى وعيسى فيهما، وتفرقوا عنهما أحزابا (فتقطعوا أمرهم بينهم زبرا كل حزب بما لديهم فرحون).

 

وهذه حقيقة ومن طبيعة الحقيقة أن لا تتحمل الأمر غير الحقيقي. 

 

 

 

FIQH OF TOLERANCE

This small paper is an attempt to highlight the right guidance in differing according to the theme and methodology of Ahlu Al-Sunnati wal Jamaa’ah. In addition, I made use of the series of the: Centre for Studies of Implementation of Shari’a Law in Islamabad where I have been the head of the department of research.

The fact, brothers, it is not unknown for you that Allah The All Praised and The All High, has ordered in the clear Revelation for unity, co-operation, and not to conflict nor dispute between us, as this may do away with our strength and make some of us taste punishment from others.  The All High said, “and do not dispute with each other that you may fail and your strength departs, and be patient.  Truly, Allah is with those who are patient.” (Surat Al’anfaal 8/46).

Shaykh Al-Islam Ibn Taymiyyiah, may Allah’s Mercy be upon him, said, “Such difference that has occurred in this Ummah including its scholars, Shaykhs, Ameers, and elites, is what brought the overpowering of enemies upon it.  This is due to their leaving action upon obedience of Allah and His messenger.  Whenever people leave some of what Allah ordered them to do, enmity and hatred befall them.  When people divide, then they become corrupt and perish, and when they gather, they are rectified and gain rule.  For the gathering is mercy, and division is torment.” 1/( 3:419 – 421).

This is an affirmation from the Shaykh, may Allah’s Mercy be upon him, that adhering to the congregation, and amicability is from the fundamentals of This Faith, therefore, the fundamental matter should not be diminished to preserve the lesser matter. Imam El-Tahawi confirmed this meaning in his book on “Aqeedah” or Islamic creed and considered it to be one of the fundamentals of Ahlu Sunnahti wal Jama’ah and said: “We follow the Sunnah and

the congregation (Jama’ah) and we avoid the odd, the dispute, and dividing” 2/ 208.

 We shall attempt in these few pages to clarify the matters of difference and their types, be they based upon major maters of difference or partial matters, or be they from matters of reasoned opinion, Ijtihad, or definite fundamentals.  We then discuss the manner of dealing with the one who is different, and guiding difference rightly according to the light of Islamic legislative rules.  They are as follows:

Types of difference:

Difference divides according to the mater disputed, into three types:

First type: Difference in branch matters and issues of Ijtihad.

Second type: Difference in fundamentals of faith and ways of belief.

Third type: Difference in political opinions and areas of activism.

 

The learnt Ibn Abi Al-Izz, the Hanafi, said: “Basically, the types of difference and deviations are two: difference of variation and difference of contradiction.” 2/289.

The difference of variation have further subdivisions, in some of which each one of the opinions or actions is truly a legislative right as the case of the Qiraãt (the different ways of recitation of the Holy Quran) upon which the companions (R) differed.  …and you find a difference among many people in this Ummah that lead some parties of them to fight on reading Iqamah once or twice! And this indeed in is the unlawful. 

As for the difference of contradiction, this is the two contradicting opinions, whether in fundamentals or subsidiary issues.” 2/289.

To obtain a copy please contact Al-Firdous Ltd,

10 Fonthill Road, London, N4 3HX.

www.al-firdous.co.uk

 

 

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