Greetings,
Aren't we supposed to follow only the Qur'an and the Hadith, WITHOUT interpreting? So, why do we have to follow what the people who call themselves ISLAMIC SCHOLARS have asked us to do unless it is explicitly stated in the Qur'an or the hadith?
The obligation of following the Qur’an and Sunnah does not contradict the idea of learning from the Companions of the Messenger of Allah :saws: and from the scholars who are known to have been men of knowledge and virtue. In fact, learning from them in general comes under the heading of following the Qur’an and Sunnah. Allah :swt: says (interpretation of the meaning):
And We sent not before you (O Muhammad صلى الله عليه وسلم) but men to whom We revealed. So ask the people of the Reminder if you do not know. [Qur'an 21:7]
There is no doubt that Islam affords special status to the scholars. Regarding the Companions (may Allaah be pleased with them), they were more knowledgeable about the Revelation and the language of the Arabs; the Qur’an was revealed among them and they lived with the Prophet :saws: so they were more knowledgeable about his Sunnah.
It was narrated from ‘Abdullah ibn Mas’ood :ra: that the Prophet :saws: said:
“The best of the people are my generation, then those who come after them, then those who come after them.” Narrated by al-Bukhaari (2652) and Muslim (2533).
‘Abdullah ibn Mas’ood :ra: said:
“Whoever among you wishes to follow (someone), let him follow one who has died, for the one who is still alive is not safe from fitnah. The companions of Muhammad :saws: were the best of this ummah, the most righteous of heart and the deepest in knowledge and the most straightforward, people whom Allaah chose to accompany His Prophet and establish His religion. So acknowledge their virtue and follow in their footsteps, and adhere as much as you can to their morals and religion, for they were following right guidance. Narrated by Ibn ‘Abd al-Barr in
al-Jaami’, no. 1810.
With regard to scholars other than the Companions, they are the most knowledgeable of people about the Qur’an and Sunnah, and the most skilled of the people in sound analogy, and the most capable of the people of deriving rulings in a proper manner.
Abud-Dardaa :ra: reported: “I heard the Messenger of Allaah :saws: say:
‘Whoever treads a path due to which he seeks knowledge, Allaah will make him tread one of the paths towards Paradise. And the angels lower their wings out of contentment for the seeker of knowledge. And verily all those in the heavens and in the earth, even the fish in the depths of the sea ask forgiveness for the scholar. And verily, the virtue of the scholar over the worshipper is like the virtue of the moon on the night of Al-Badr over all of the stars. Indeed, the scholars are the inheritors of the prophets, for the prophets do not leave behind a dinar or a dirham for inheritance, but rather, they leave behind knowledge. So whoever takes hold of it, has acquired a large share (i.e. of inheritance).’” [Reported by Abu Dawood, At-Tirmidhi and others]
Allah :saws: says (interpretation of the meaning):
When there comes to them some matter touching (public) safety or fear, they make it known (among the people); if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allah upon you, you would have followed Shaitan (Satan), save a few of you. [Qur'an 4:83]
As-Sa‘di (may Allah have mercy on him) said:
This verse establishes a guideline, which is that if research is to be undertaken into some matter, it should be done by one who is qualified to do it, and no one should take on this task except them, because they are more likely to reach the right conclusion and to avoid errors. [End quote from
Tafseer as-Sa‘di, p. 190]
Reference should be made to people of knowledge and we should be content with their opinions on issues that are difficult or ambiguous, because the one who does not have the proper background in knowledge and specialist experience has no right to express a view on these matters. Hence the Messenger :saws: instructed us to refer questions about anything that is unclear to us in the Book of Allah or the Sunnah to those who have knowledge thereof:
It was narrated from ‘Amr ibn Shu‘ayb, from his father, that his grandfather said: The Prophet :saws: heard some people disputing and said:
“Those who came before you were only destroyed because of this; they used one part of the Book of Allaah against another. But the Book of Allah was revealed so that one part of it would confirm another, so do not use one part to oppose another. Whatever you learn from it, speak of it, and whatever you do not understand of it, refer it to one who does know it.” [Narrated by Ahmad (6702) and Ibn Maajah (85); classed as hasan by al-Albaani in Mishkaat al-Masaabeeh, 237]
Isn't it also some form of sin to interpret in a certain way and ask everyone to follow that because a consensus among some who call themselves scholars have been reached? How can we be assured that this consensus is not the consensus between people who just think alike but not necessarily reflects what it should be? That they have not included their own understanding and interpretation in the matter?
With regard to consensus:
And whoever contradicts and opposes the Messenger (Muhammad صلى الله عليه وسلم) after the right path has been shown clearly to him, and follows other than the believers' way, We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination! [Qur'an 4:115]
At-Tirmidhi (2167) narrated from Ibn ‘Umar that the Messenger of Allah :saws: said:
“Allah will not cause my ummah – or the ummah of Muhammad :saws: – to agree on misguidance.” [Classed as Saheeh by al-Albaani in
Saheeh al-Jaami‘ as-Sagheer, no. 1848]
In the above verse, Allaah :swt: makes it obligatory to follow the way of the believers and warns against differing from them. This indicates that when they are unanimously agreed on something, it must be sound, because if it were possible for them to agree on a mistake, then the one who is told to follow them would be being told to follow them in their mistakes, but what Allah enjoins us to follow can only be true and correct.
'The ruling of any issue agreed by consensus or an overwhelming majority will without fail be supported by textual evidence. The absence of a corroborative text is not only impossible but has never occurred. It is true that conclusions may be derived through a complex process but this should not give the impression that such an agreement is not backed by textual proof. Therefore, to rely on consensus or the overwhelming majority in effect means to rely on textual proof as well as consensus as a stand-alone proof. Unlike consensus, a text may be subject to different interpretations so quoting textual evidence may not be sufficient to convince or remove possible confusion. Furthermore, one who challenges your opinion may counter your textual proof by another one or may even counter your interpretation of the text by his. Consensus or an overwhelming majority cannot be countered by a second consensus or another interpretation. This explains the trend some jurists take by citing consensus before textual evidence or preferring consensus to scriptural text. Scholars and judges nevertheless often cite textual proofs in their verdicts and sermons to make sure the masses remain attached to the sacred text.'
http://www.islam21c.com/islamic-law/158-consensus-a-ijtihad/
I hope this helps to clarify, and Allaah :swt: knows best.
eace: