One Sahabi warning against taqleed of another sahabi

One Sahaabi prohibiting everyone to blindly follow [Taqleed]  another sahaabi based on evidence

14887 – أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أَخْبَرَنِي أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ أَحْمَدَ الْمَحْبُوبِيُّ نا الْفَضْلُ بْنُ عَبْدِ الْجَبَّارِ، نا عَلِيُّ بْنُ الْحَسَنِ بْنِ شَقِيقٍ، نا الْحُسَيْنُ بْنُ وَاقِدٍ، وَأَبُو حَمْزَةَ جَمِيعًا عَنْ يَزِيدَ النَّحْوِيِّ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا قَالَ: ” مَا قَالَهَا ابْنُ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ وَإِنْ يَكُنْ قَالَهَا فَزَلَّةٌ مِنْ عَالِمٍ فِي الرَّجُلِ يَقُولُ: إِنْ تَزَوَّجْتُ فُلَانَةَ فَهِيَ طَالِقٌ , قَالَ اللهُ تَبَارَكَ وَتَعَالَى: {يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ} [الأحزاب: 49] وَلَمْ يَقُلْ إِذَا طَلَّقْتُمُ الْمُؤْمِنَاتِ ثُمَّ نَكَحْتُمُوهُنَّ “

Ibn `Abbas was informed that Ibn Mas`ood permitted that divorce before the commencement or fulfilment of nikah is valid. Upon hearing this  Ibn `Abbas (radhiallahu `anhu) said : ” Ibn Mas`ood radhiallahu `anhu must not have said this. Even if he did then this is a slip from the scholar. ….

Verily Allah said :

O You who have believed, when you marry believing women AND THEN divorce them [Qur`an Ahzab 49]

And he did not say ” When you divorce them and then marry them”

[Ref: Sunan al-Kubra lil-Bayhaqi 7/525; Hadeeth : 14887 Shamela ; Hasan]

Another report says that Ibn `Abbas said he errd or made a mistake

قال ابنُ جريج: بلغ ابن عباس أن ابن مسعود يقول: إن طلَّق ما لم ينكِحْ فهو جائز، فقال ابن عباس: أخطأ فى هذا، إن الله تعالى يقول:{إذَا نَكَحْتُمُ المُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ} [الأحزاب: 49]، ولم يقل: إذا طلقتم المؤمنات ثم نكحتموهن

[Ref: Zad al-Ma`ad – Juzz al-Khaamis safh 216;  This is placed under the chapter titled  فصل حكم رسول الله صلى الله عليه وسلم فى الطلاق قبل النكاح]

Note: it is  not authentically proven as per scholars that ibn Mas`ood held this position.

Some Benefits : 

1. To have husn dhan towards fellow students and scholars especially such that you first speak in a similar way ibn abbas spoke about ibn masood. Such as for e.g ” maybe the shaykh did not say this for this context or maybe what has reached you is not his detailed stance”

2. To not leave the questioner hanging and proceeding saying how ibn abbas said ” if that is true then ..”

3. not judging or jumping to conclusions about a scholars fatwa in an insulting manner and saying how ibn abbas said.. ” …then this is from the errors which scholars make”..

4. The questioner should ensure that before he asks someone else, he learns the proper stance of the shaykh either by directly contacting him or reading his verdicts on similar topics.

5. The prohibition of following a shaykhs opinion once it is proven to be wrong .

6. The responsibilty upon every muslim to verify within his capability the masail of islam.

7. Even though ibn masood is a bigger aalim in terms of knowledge as recognized by ibn abbas himself as shown in this report yet one who may be inferior in knowledge or status or virtue is allowed to correct the one bigger and the one superior should accept his fault.


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