Recognizing the identity and importance of the madhhab in a simple and easy-to-understand language of the madhhab and taqlid and la-mahhabibiyat in easy language, if the Hanafi is okay?
The question
Assalamu Alaikum
Brother! I would like to ask a question. You are saying that the statement of Imam Abu Hanifah is all right. If it is so, then what kind of sharia do Milad agree?
Answer:
وعليكم السلام ورحمة الله وبركاته
بسم الله الرحمن الرحيم
There is no match with the beginning and end part of your question. What you want to say is not clear. However, since such a bizarre question some people trying to mislead people like you, some wise people or ignorant people. So feel the need to respond to this one.
Actually, we follow Fiqh, Hanafi. And the fiqh of fiqh is not the name of Imam Abu Hanifah. Rather, it is Imam Abu Hanifah, as well as his forty-member Fikbah Board, through the Quran and Hadith, the whole process of innovation.
Imam Abu Hanifah and Fukbahyah Ahnaf, as well as studying the Qur'an and Hadith in front of them, gathered Masayel inside the Qur'an and Hadith. So all the months will be okay. Because of the mistake of Fiqh, it means that the Quran and Hadith are wrong.
For example, in the book of Fiqh, Hanafi, there are four ozawa mandatory writings. But there is no objection in the Quran and Hadith anywhere in this way.
We say that the four writings of Ozu's compulsory writings written in the book of the Fiqh of Hanafi, are correct. Because it is invented from the verses of the Quran. Although, in the Qur'an, there are four distinctly specified titles in the Qur'an with the title of the Ozur;
Now, if someone abrogates the forbidden obligation, we will tell him that he refuses the Qur'an.
In this way, in the book of Fiqh, comprehended by the verses and traditions of the Qur'an and compiled in front of the Prophet's Companions. So these misconceptions can not be imagined.
The rest of the period may be different. Because there was a difference between the hadith and the companions of the companions. That is, because of the difference of the Sunnah, the book of Fiqbah has been quoted in different Sunnah. This means that there is no chance of any Fikbah to speak against the Quran and the Hadith. Because all this is a composite form of the Qur'an and Hadith and the period of the Companions.
Therefore, it was clearly understood that misinterpretation of the words of the Mujtahid Imams meant that the Quran and Hadith and the people of the Companions misconstrued. May Allah protect.
Get a basic idea about the madhhab
Identity of the madhhab and takbeleid and la-mazhabayat in simple language
You can also watch this video-
Review the introduction and importance of a simple and fluid language
And the second thing is that the traditional Milad Qiam.
Keep an eye on the principle. The easiest way to understand Sunnah and bidah is to have proof of doing the work in the book of Fiqah and not to remain.
Speak more easily. Since the Islamic form of fiqh, the composition of the Qur'an and Hadith and the Companions of the Companions. Therefore, the works which are mentioned in the Book for the Ummah have been quoted. It is understood that all these Sunnah agreed.
But if there is no statement in the Book of Fiqh, or if there is no mention of it, or if there is no mention of it, then it can be understood that all of these are newly created. If it is a religion, and if someone does it, then readily declare it as bidah.
Because, the people of Fukwaha did not neutralize the Sunnah. The books of Fiqh have been compiled by the Prophet (peace and blessings of Allaah be upon him) in a comprehensive way and presented them before the Ummah. Now, when any new act is presented in the name of religion, it can only be understood, it is not Sunnah.
Such as traditional milad, kaym. It is the practice of celebrating it in the systematic way, its foundation is not based on the Qur'an and Hadith. And there is no Fikbah in the book of Fiqah with Hanafis. Rather, it is proven as a bidah in their ratio.
Asking the question, if the words of Imam Abu Hanifah are correct, then what kind of law does Milad agree with the rules of the question are unquestionable questions?
Because Imam Abu Hanifah, Raha did not say anywhere in the conventional way to make Milad Qiam. Nor does any of the Sagrards or Fauqahs say that to Ahnaaf.
Therefore, the easiest method to understand the belief is that if there is a provision in the book of Fiqh, it should be understood that it is Sunnah. If you do not want to do anymore or if you do not mention it will be possible in the list of progress.
Therefore, it is nothing but ignorance to think of Milad Qayyam in the Fiqh of Hanafi.
ومنها التزام الكيفيات والهيئات المعينة كالذكر بهيئة الإجتماع على صوت واحد واتخاذ يوم ولادة النبى صلى الله عليه وسلم عيدا, وما اشبه ذلك .. الخ (الإعتصام -1 / 29
والله اعلم بالصواب
Write reply
Lutfur Rahman Faraizi
Director-Talimul Islam Institute and Research Center Dhaka.
Ustadaj Ifta - Jamiya Qasimul Ulum Salehpur, Aminbazar Dhaka.
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