From the affairs of the Muslim to worship Allah according to what the Most High has

ordained in his book and with what has come from the authentic sunnah of his
messenger muhammad (saw), and what is derived from them in terms of laws. The
means to understand these laws were not available to everyone so Allah
strengthened this ummah with great scholars from the sahib, and the taabieen and
from after them, to derive understanding from the religion of Allah and expound upon
the understanding of the texts mentioned in the the book of Allah and the sunnah of
his messenger, and to reveal what it is them of laws until they made clear for the
people the signposts to the path to guidance and foresight. So Allah is pleased with
them all for what they strove for and spent their energy on.

It was natural for some of their statements to not to be in agreement. The number of
their Fataawa on one particular issue may multiply for many different reasons which
the author would explain in his article, for what was necessary was not found (i.e.
source/hadeeth).. The muslim would only take the opinion backed by evidence and
then act according to it. In the absence of evidence, the muslim would seek fatwah
from one whom he trusts in his knowledge and taw - and takes from his opinion and
acts accordingly. Then after him comes one who is a fanatic of some opinions and
foliows the people of those opinions, who attributes to them attributes of praise and
descriptions of perfection which they are not entitled to. and they attribute to those
others [who don't follow the same opinion] faults. The enemies of this faith have
taken advantage of these differences. they have gone stirring these difference
desiring evil intentions, multiplying the distance between the muslims for their own
hidden intentions. The result of which is the separation of the ummah into sects and
parties, groups and schools of thought. so the debates, opinions have grown n
number, and the good works have dwindled. This has allowed those who feared us
grow grey over us. The Lands of the Muslims have been covered with christians for a
time, then the tatars and finally after them the communist alliance, the christians, the
zionists to the state of the muslims today...

---------------------------

t is incumbent upon the muslims - that after holding firm to ALlah and his messenger
to adhere to the believers as spoken of in the quern. Especially the scholars, who
are the heirs to the prophets who Allah made to be like stars, to be uided by them
through darknesses and in the sea. The muslims have united upon their guidance
and knowledge.

For every nation - prior to the message of our prophet- the scholars were the worst
of their people- except for the muslims for their scholars are the best of them. They
are the representatives of the messenger of our nation, and the revivers of that
which dies from his sunnah, they uphold the law (quraan/the book) and by it they
live, and through them it speaks and with it they speak.

And he should know there is not on of the Imaams - accepted by all the ummah -
that purposefully disagrees with the the messenger in anything of his sunnah, minor
or major.
They are all certain in the agreement on the following the messenger and everyone
one of mankind can have his opinion accepted or rejected except the messenger.
But if one of them is to have an opinion while a saheeh hadeeth contradicts that
opinion. then he must leave it (the opinion) unless with valid justification. All of the
justifications fall into 3 groups.

1) Uncertain that the prophet made the statement

2) Uncertain the statement was made in relation to a particular matter
3) Certain that the Hadeeth has been abrogated.

and these three groups branch out into numerous causes..

THE FIRST CAUSE

That the hadeeth has not reached him. and whosoever the hadeeth has not reached,
he is not burdened with the expectation of its knowledge. And if the hadeeth hasnt
reached him - and he has reached an opinion on a particular case based on a
quraanic ayah, or a different hadeeth, or the principle of qiyaas, or the principle of
istis-haab- then he agrees with the hadeeth at times - then disagrees at others.

No one from the ummah can encompass the entire hadeeth of the messenger. the
messenger was relating hadeeth, or gving fatwa, or judging, or doing something [or
other] if there was someone present they would hear or see him and pass on [this
knowledge] to those who would also pass on [the knowledge to others] - so that
knowledge would end up with those of the Scholars whom Allah Wishes - from the
sahib, tha=e taabi'een and those after them. Then in another gathering : He would
relate hadeeth, or give fatwa, or judge, or doing something else - where he would be
witnessed by people who were absent in the first gathering, and so they related to
whosever it was possible for them. So it became that with a group there would be
knowledge that was unknown to another group and vice versa.

The scholars differentiated between the sahaba and those after them. depending on
the who possesses the most knowledge or their high quality.

As for one person encompassing the entire hadeeth of the messenger (saw) this an
impossible claim.

This is what the Righlty guided Khalifas believed- RA- those who were the most
knowledgeable with the affairs of the messenger and his sunnah, and his conditions,
- especially the "Siddique" the for who it was not possible ti leave the side of the
messenger - at home or away. In fact he was with him most of the time even
spending the nights awake with him discussing the affairs of the muslims. The same
was for Umar al Khattab - for many a time did the prophet (saw) used to say " I
entered with Abu Bakr and Umar…" and " i left with Abu Bakr and Umar"
Nonetheless - when Abu Bakr was asked concerning the inheritance of the
grandmother, he said "There is no right for you in the book Allah to inherit, and i
know of nothing in the sunnah of the messenger of your right to inherit, but i have yet
to speak to the people [ of knowledge] - o he asked them. Then Al Mughira bin
Shu'ba and Muhammad bin Maslamah- RA testified that the Prophet (saw) gave the
garmdmother a sixth" *1* and imran bin Husain has also related this hadeeth.

These three narrators were not of the like of Abu Bakr, and the others of the Rightly
guided Khalifas- who are characterised by the knowledge of the this sunnah which
this unnah has accepted to act upon.

The same goes for Umar bin al Khataab- ra- he was not aware of the sunnah of
asking permission- until Abu Musa al Ashari informed him of it -RA- and he quoted
the ansaar [as his source] *2*. And Umar -RA- was the most knowledgeable than the
one who told him of this sunnah.

Umar also was not aware that women inherit the bloodmoney of their husbands. in
fact he was of the opinion - verily the bloodmoney is for the "aaqilah"
( the group includes, the father, the grandparents fro the side of the
father, until Adhihaak bin safyan al kalby -RA- wrote to him, and he was
an ameer of the messenger to some beduion tribes. He informed him "
that the messenger (saw) bequeathed the blood money of Ashyam ad
Dabaabi- RA- to his wife. *1*. So Umar left his opinion and said "if i had
not heard of this opinion i would have judged contrary to it"

And he was also not aware the ruling of the oroastrian concerning the Jizya (poll
tax), until Abdur Rahman bin Auf -RA- informed him, that the messenger (saw) said
"treat them in the same treatment of the people of the book"*2*

When Umar approached Sarg*3* and the news of the Plague in Syria reached him,
he sought advice from the Original Muhaajireen around him, then the Ansaar, then
Muslims of the Conquest [of makkah], so each of them alluded to his own opinion,
but noone inform him from the sunnah. until Abdur Rahman bin Auf approached him
and informed him of the sunnah of the messenger regarding the Plague. he said " if
a land is afflicted by plague and you are in it, then you must not leave fleeing from it,
and if you hear of a land afflicted by plague then you must not approach it" *1*

And he and Ibn Abbas would order those people [to repeat?] who are unsure in their
salah - until Abdur Rahman bin Auf related from the messenger 'He should throw
away suspicion, and build upon what he is sure of"*2*

One time during travelling, a wind arose, so he began saying," Who can narrate a
hadeeth about the wind?". ABu Hurayrah said about this: news reahed me while i
was away so i hastened my camel until i reached him and related to him what the
prophet (pbuh) instructed us to do with the stirring of the wind. [ie the dua].

Umar was not aware of these subjects -RA- until he was informed of them by people
who were not of his elk.

On other subjects, of which the sunnah stance had not reached him, he judged
upon them or made fatwah on them with sources other than sunnah.
avail
Like for example the fatwah rashid_radiant@hotmail.com