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muhibb-ali

Live Discussion about Taqlid and Marajiyyah

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Not Sure if some one has posted this earlier.

Its taken from the below link.

 

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Invitation to Live Discussion Panel about Taqlid and Marji’yya:

بسم الله الرحمن الرحيم

I have discussed the illegitimacy of Taqlid and marji’yya in great detail in my Farsi and Arabic lectures in the past few years. (I'd like to present speeches on the subject of Taqlid in English and Urdu when I've time. However, it is not possible for me at the moment.)

In the beginning scholars following the maraje’ tried to respond and debate me, then they found out to their amazement that taqlid was not possible to justify and marji'yya's legitimacy cannot be proved. Shi’as had been laughing at Omaris that their faith is full of inaccuracies and contradictions and how come they don’t see all the things wrong with their religion that goes against Qur’an and Sunnah. Welcome to Shi’a version of illegitimate caliphate: Marj’eiyya and Taqlid.

I am pretty confident that Shi’a scholars, like their Omari counterparts, as they know if they debate me on Taqlid and Marji’yya, they will be totally annihilated, will not come forward to have any discussion with me.

On the other hand, as I said, taqlid and marj’iyya is the Shi’a version of caliphate and adalat of Sahaba, and poor devout Shi’as consider this institution sacred like poor devout Omaris consider sahaba and Abu Bakr and Omar sacred. Shi’as feel the same vigor and zeal to defend Kheoi, Khomeini, Sistani and Khamenei, which Omaris feel to defend Abu Bakr and Omar. 
An ordinary devout Shi’a is shocked and greatly offended to hear that taqlid is a heresy and marji’yya is an innovation, just as an ordinary devout Omari is when he hears someone say that not all sahaba were good people and Abu Bakr's caliphate was illegitimate.

Shi'a scholars will not come forward to discuss taqlid with me. (They will continue to accuse me behind my back that I am an agent, unlearned, a very bad person and so forth). And ordinary Shi’as, some of them with some learning and with constant contact with scholars promoting maraje’, are angry at me and have questions and arguments to pose at me.

I very much welcome their questions and am willing to listen to their arguments.

I am announcing hereby that I will be holding a live audio question and answer session moderated by brother Sayed Ali of Revisitingthesalaf
Topic of discussion is going to be Taqlid.
Up to five participants from the opponent side are going to be accommodated to pose questions and present arguments to defend taqlid.

Brother Syed Ali will select the participants and preference will be given to individuals with greater learning and more serious questions and arguments. Meanwhile, if any aalim comes forward, of course, he will be welcome.

Please contact me or Sayed Ali of Revisitngthesalaf if you would like to be part of that discussion.

Time and date will be announced.

The recording of the discussion will be published on my Youtube channel solely, without any cuts or edits.

I personally believe someone should stand up and answer. 

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On 8/19/2017 at 12:37 PM, muhibb-ali said:

Not Sure if some one has posted this earlier.

Its taken from the below link.

 

I personally believe someone should stand up and answer. 

Answer is in here...

Quote

Taqlid

Following a Mujtahid

1. It is necessary for a Muslim to believe in the fundamentals of faith on the basis of proof and he cannot follow anyone in this respect i.e. he cannot accept he word of another with regard to the fundamentals without demanding proof.

However, in order to act on Islamic code (except in those matters which are considered by all to be indisputable e.g. the obligatory nature of the five daily prayers, fasting during the holy month of Ramadan etc.) a person must adopt one of the following methods:

    i) The man concerned should be a Mujtahid (jurist)1himself and should know the Articles of Acts on the basis of Ijtihad2 and reason (i.e. he should be a man of such high learning and scholarship that he can solve problems from his study of the Qur’an and Hadith).

    ii) If he is not a jurist himself, he should follow a jurist i.e. he should act according to the judgment (fatwa) of the jurist without demanding proof.

    iii) If he is neither a jurist nor a follower (muqallid) he should act after taking such precaution that he should become sure of his having performed his religious duty. For example, if some jurists consider an act to be unlawful and some others say that it is not unlawful, he should not perform that act and in case some jurists consider an act to be obligatory (wajib) and others consider it to be recommended (mustahab) he should perform it. Hence it is obligatory for those persons who are not jurists and cannot also take precautionary measures (ihtiyat) to follow a jurist.3

https://www.al-islam.org/islamic-laws-ayatullah-abul-qasim-al-khui/taqlid#following-mujtahid

*****

Basic info for us layman. Video had 3 parts You can search for part 2 and 3 on youtube

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بسم الله الرحمن الرحیم

السلام علیکم

I have listened to many videos where he discusses these notions. He indeed proves that these concepts are established on weak scriptural and historical foundations.

His success is mostly in how he defines these concepts. Taqlid is to give hujjiyya to the fatwa of the mufti, and the mujtahid is one who guesstimates the law through the application of usul ul fiqh. On these definitions, of course he can show these concepts have little basis in scripture and little precedent.

The problem is that he did not make up these definitions; they originate in the words of the usuliyyin/mujtahidin. He exploits the flaws in these definitions rather effectively.

The reason they are so flawed is perhaps because these definitions were not formed to withstand scriptural and historical criticism; they were formed to clarify the rights and responsibilities of two interacting classes: scholars and laymen. Laymen, not in a position to know the law, need to trust someone's knowledge for the law. Scholars, who are in position to know the law, need to have a disciplined method to the law, potentially for every conceivable outcome. The above definitions were built around these two interacting needs.

In order to argue for the essence of Taqlid and Marja'iyya without the aforementioned weaknesses, one needs new definitions. But then he might counter that these new definitions are not his concern, because he is concerned with the system we see today, and this system is built on the old, rickety, porous definitions.

و علیکم السلام

Is this the playlist of the videos you're referring to?

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بسم الله الرحمن الرحیم

السلام علیکم

@IbnMariam

I have watched his Persian channel and he had a series on taqlid etc on there as well as debates and small exchanges. 

Why do you ask?

و علیکم السلام

وعلیکم السلام

Given your claim, I am curious to hear what his arguments are.

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May Allah lengthen the life of Sheikh Hassan Allahyari, and increase his knowledge, and increase his arguments, and strengthen his confidence!

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Laymen, not in a position to know the law, need to trust someone's knowledge for the law. Scholars, who are in position to know the law, need to have a disciplined method to the law, potentially for every conceivable outcome.

Sheikh Hassan Allahyari (ha) has answered this in his (ha) post on August 15, at 8:12 AM.

Reference: his (ha) official Facebook page.

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