A Hadith has been misunderstood by some to justify disobedience of the Holy Prophet
I do not find it to be of any use.(Sahih Muslim, Book 43, Hadith 184)
If you were not to do it, it might be good for you.(Sahih Muslim, Book 43, Hadith 185)
It may perhaps be good for you if you do not do that.(Sahih Muslim, Book 43, Hadith 186)
If they did not do that it would be better.(Sunan Ibn Majah, vol. 3, Book 16, Hadith 2,471)
I do not think that this will do any good.(Sunan Ibn Majah, vol. 3, Book 16, Hadith 2,470)
As a result, the companions did not pollinate their trees that year and the yield of their crops suffered losses. When the Holy Prophet
If there is any use of it, then they should do it, for it was just a personal opinion of mine, and do not go after my personal opinion; but when I say to you anything on behalf of Allah, then do accept it, for I do not attribute lie to Allah, the Exalted and Glorious.(Sahih Muslim, Book 43, Hadith 184)
You have better knowledge(Sahih Muslim, Book 43, Hadith 186)
inthe affairs of the world.
I am a human being, so when I command you about a thing pertaining to religion, do accept it, and when I command you about a thing out of my personal opinion, keep it in mind that I am a human being(Sahih Muslim, Book 43, Hadith 185)
The common strand in these ahadith is that he
Explaining the meaning of “nor disobey thee in what is
The word(Urdu Tarjamatul Quran Class #43, 3:111–122, March 15, 1995;
ma‘rufmeans, “We will not only obey you in commandments of the shari‘ah, but we promise that we will obey you in every good thing, whether it is mentioned as a command in the shari‘ahor not. Whatever you say, we will not disobey you.” Ma‘ruf expands the circle of obedience, it does not confine it.
This does not at all mean that the Holy Prophet
sascan give any command that is contrary to ma‘ruf. It simply means that, although in matters of shari‘ahthere is no question of disobeying his sascommands, butthe good things that he sas saysaside from the shari‘ah, there you will not disobey him either. These two things have aclear difference. With ma‘ruf, the gravity ofthe subject of bai‘at[allegiance] does not become lighter, rather it becomes more severe. Restrictions are increased, not decreased… There is no question of going contrary to the shari‘ah. The restriction is that,aside from the clear do’s and dont’sof the shari‘ah, when he sastells you generalgood things of the world, then promise that you will not disobey in that either.
Urdu Tarjamatul Quran Class #27, 2:235–246, Dec 14, 1994)
Each person is free to choose whether he wishes to give himself over to the Khalifah in bai‘at or not. However, once we choose to give allegiance, then it is no longer our place to publicly disagree with the Khalifah of Allah or to try to define what his authority is.
In the course of a conversation with Sahibzadah Mirza Bashir-(Hadrat Maulavi Nur-ud-Din Khalifatul Masih I, p. 158)
ud-Din Mahmud Ahmad he (Khawajah Kamal- ud-Din) observed, as if casually: “Miyan, we have slipped into a mistake which can be corrected only by our somehow defining the authority of the Khalifah. He should take the pledge of allegiance from new members, should lead the Prayer services, should perform marriages and lead funeral prayers and no more.” This was a sounding to which the Sahibzadah’s reaction was: “It is too late for the entertainment of any such notion.
You should have thought of it before taking the pledge of allegiance. The Khalifah had made it quite clear that the pledge would involve complete obedience. We took the pledge on this understanding. Our relationship with the Khalifah is now of master and servants. We have no right to define the authority of our master.”
Once we choose to he give ourselves in
Hadrat Musleh Mau‘ud ra explained that obedience is necessary
Some time ago, a complaint was made to me about a debate that took place here. In it, the point being debated was on whether India should have a combined or a separate election, despite the fact that I have expressed my opinion on this. It is disrespectful, knowing that I have expressed my opinion on a subject, to bring it under debate. Those matters about which God Almighty, or His Messenger, or His Khulafa’ have expressed their opinion, to debate about them is insolence and disrespectful. Someone could say that such debates are just trivialities, but can anyone disgrace his father and consider it trivial?”(Mash‘al-e-Rah, vol. 1, p. 108)
The proper etiquette of disagreeing with a Khalifah is to not share that disagreement with
Another thought has been conveyed to me: some people say(Anwarul ‘Ulum, vol. 9, p. 162–163, Minhajut-Talibin)
that,“since disagreement with the Khalifah is permitted, thus, we disagree with him in these matters.” However, everything has a context, and to go beyond it is not a sign of wisdom and intelligence. Look, can someone say that every opinion of a doctor is correct? Absolutely not. Doctors make mistakes, but despite this, no one says that since a doctor’s opinion can be wrong, therefore we will write our own prescription. Why? Because a doctor has formally learned medicine and his opinion is superior to ours. Similarly, lawyers make mistakes, but in court casesit is their opinion that is given weight, and whoever knows a subject better, therein his opinion is respected. Thus, there should be limitations to disagreement.
A person who gives
bai‘atat the hand of a Khalifah should understand that khulafa’ are appointed by God, and the work of a Khalifah is to guide people and reflect on religious issues day and night. Respect for his opinion in religious matters is necessary, and disagreement with his opinion can only be permitted when the disagreeing person knows with certainty that what he is saying is correct. Then, it is also a condition that he first present that disagreement before the Khalifah and say that “I have this doubt concerning this matter,” and he should remove that doubt through the Khalifah as a patient sometimes tells a doctor that “I have this pain, reflect further on the illness.” Thus, it is the obligation on one who disagrees that he present the matter in which he disagrees before the Khalifah, not that he startspreading it himself. Otherwise, if it is permitted that a person starts telling whatever comes to his mind, then nothing will be left of Islam,because every person does not have the capacity to make the right decision. Otherwise, it would not have come in the Holy Quran that when you hear something about peace or fear then take it to “those in authority” (Surah an-Nisa’, 4:60). Do “those in authority” not make mistakes? They do, but their opinion has been granted honor, and when their opinion has been honored, then why should the opinion of khulafa’ not be honored. Each individual is not capable of reaching the correct conclusion in every matter.
Thus, each person cannot understand everything correctly, and for the unity of the Jama‘at, it is necessary that if someone has a disagreement in something, he should present it before the Khalifah. If someone does not do this, and giving disagreement room in his heart he spreads it among the general public, then he rebels and he should reform himself.
This does not at all mean that Islam forbids us from asking questions, rather it encourages questions. The difference between a believer and a disbeliever is that when a believer asks a question about a teaching of Islam, he asks from the perspective of understanding the greater wisdom of that teaching. When a disbeliever asks a question about
And remember when you said: ‘O Moses, we will by no means believe thee until we see Allah face to face;’ then the thunderbolt overtook you, while you gazed.(Surah al-Baqarah, 2:56)
About Hadrat Musa as, Allah Almighty says:
And when Moses came at Our appointed time and his Lord spoke to him, he said, ‘My Lord, show Thyself to me that I may look at Thee.’(Surah al-A‘raf, 7:144)
The question was the same, but the difference of intention made all the difference.