Taqlid – And the Reality of Juristical Differences By Shaykh Muhammad Yahya Nu’mani

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  1. Re: [New post] Taqlid – And the Reality of Juristical Differences By Shaykh Muhammad Yahya Nu’mani
    Assalamu alaikum.

    Shaykh Nu’mani’s statement must be viewed with caution. What is that we Qalada? Were the animals with the sign of sacrifice having the band from birth to death? It was only when on pilgrimage. Taqlid band is on the neck of the Holy Apostle then on the neck of anyway following him. If the Holy Apostles removes that band from his neck, I also remove it. We are all muqalladun but must understand and explain what the Sahabas did not explain. This is in the saying of Ali ibn Abi Talib that narrating what they said is not understanding.
    My experience is worth listening. My Shafi’i Risala was a 1309 edition. The latest English reprint 2012 by Majid Khudduri (a 1977 edition by Islamic Texts Society Millers House Kings Mill Lane,Great Shelford, Cambridge CB22 5EN U.K) falls of this centuries standard according to the saying of Aliyu Ibn Abi Talib. I raised this issue in the Book: https://www.amazon.co.uk/Ikhtilaf-Disagreement-Sani-Salih-Mustapha/dp/1782224572.

    My argument is mere copying and regurgitating a Hadith does not make you a scholar today and a sheikh. We are all at the same level in obedience not necessitated by elucidations. If you perform ablution washing the limbs 3 times does not require you to know when and where the Holy Apostle performed it once and twice. You do not have to recite chapter 32 in witr. I do not think one has ever done that save I ( I am proud of that and is not pride and ignorance). You do not know where Umar Ibn Khattab recited chapters 98 and 99 or recite chapter 12 in fajr.
    Taqlid is different from following sects and Mazhabas on elucidations contradicting the Sunna. For example I will always mention Ta’awwuz and Basmala during ablution and never recite Basmala reciting a chapter in prayers except Fatihatul Kitab.
    Muslim Umma must distinguish from the command ‘Iqra’a’ (recite) and ‘Fastami’u (listen). Listening to the Holy Apostle does not exclude one from reading albeit its scarcity in early Islamic history.


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