Continued from the previous post:
TAKING BAY’T FROM A SALAFI
“A Salafi once requested to take bay`t with Haji Imdadullah on condition he remains a Salafi. Hadhrat agreed. Hadhrat was later on informed that this person (Salafi) has left off loud Aameen and raising the hands. Hadhrat asked him if this is the case, and he said yes. Hadhrat said to him, “If your view and research has changed then I shall not prevent you because not saying Aameen loudly and not raising the hands is also Sunnah. However, if you have abandoned because of your relation with me, and you regard your past practice as Sunnah, then I shall not take the responsibility of abandoning a Sunnah on myself.”
We too will adopt the method of Haji Imdaadullah if we are placed in a similar situation. A Shaafi may not abandon what he believes to be Sunnah merely for the sake of his Hanafi sheikh. A lackadaisical attitude towards the Math-hab’s practices is to trifle with the Deen. It is haraam to abandon a practice one believes to be Sunnah merely to appease one’s sheikh or ustaadh. The muqallid has no daleel for abandoning what his Math-hab teaches to be Sunnah.
“When some Ghayr Muqallideen would request to take bay`t with Hadhrat Thanvi, he would ask them their opinion on Taqleed. If they said that Taqleed is permissible but not necessary, he would accept them as his Mureeds.”
The purpose of Bay’t is Islaah of the Nafs. If a ghair muqallid becomes bay’t to a Muqallid Shaikh, then Insha-Allah, he will see the light and abandon his admut taqleed. Anyhow, accepting ghair muqallideen as mureeds was Hadhrat Thanvi’s method. It is not a method which can be imposed on another Shaikh who refuses to initiate ghair muqallideen as mureeds. This is not a Shar’i ikhtilaaf. It is a personal issue.
“Hadhrat Thanvi once defended the Barelvis and the Salafis. One Barelvi remarked that, “Who says Ashraf Ali is from the Deobandis? Deobandis just attribute him to them for the sake of it. He is from our group.”
On which issue did Hadhrat Thanvi defend the Barelwis? He has written copiously against the bid’aat of the Barelwis. Defending a Barelwi on any specific issue would have been on an issue which was not in conflict with the Shariah.
Again, the Mashaaikh have their own different ways of tarbiyat. While their methods will be respected if not in conflict with the Shariah, there is no imperative need to adopt anyone’s method. Thus, some of the methods of Islaah of Hadhrat Masihullah (Rahmatullah alayh) were in complete contrast to the methods of his Shaikh, Hadhrat Thanvi (Rahmatullah alayh). Methodology is largely formed in terms of personal disposition (tabiyat).
“Once, after performing Tawaaf, someone asked him why he does not wear the turban, so Hadhrat Thanvi asked him, “Is it fardh or waajib?” The man replied that it is Sunnah. He then asked, “Is it an emphasised Sunnah or mustahab?”
Wearing the turban is Mustahab. This is the Fiqhi category of the Turban. Our Akaabir generally do not don Amaamah. However, they are not in denial of the Sunnah status of the Turban. When a Mustahab is elevated to the status of Wujoob, then in terms of the Shar’i principle, the Mustahab shall be set aside to avoid resemblance with the Ahl-e-Bid’ah. The Qabar Pujaari (Grave-Worshipping) sect believe that wearing the turban, especially for Jumuah is Waajib. In our day too, the Tablighis entertain such a belief. They in fact scorn and despise those Ulama such as Hadhrat Thanvi, who do not wear Amaamah.
On account of such ghulu’ it is our understanding that our Akaabir had abstained from Amaamah. The Tablighis profess taqleed to Mufti Mahmoodul Hasan (Rahmatullah alayh). They should check Hadhrat’s Fataawa Mahmoodiyyah for the status of the Amaamah.
It must also be remembered that whilst even a Mustahab act is of great importance and significance, the one who does not meticulously observe it may not be despised, scorned or castigated. Ghulu’ is the disease of the juhala. Hadhrat Thanvi had also mentioned that his head would feel hot with an amaamah.
Furthermore, those who place so much emphasis on the Amaamah, do not place any emphasis whatsoever on wearing the lungi which was the permanent garb of Rasulullah (sallallahu alayhi wasallam) and of all the Ambiya (Alayhimus salaam). Why this discrepancy in attitude? Is the lungi not Sunnah? Undoubtedly, it is. However, it is of the Mustahab category.
To be continued….[Answers by Hazrat Maulana Ahmad Sadeq Desai]