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**AlexBrith** · 06-08-2011, 05:30 PM

O you who believe! Verily, there are many from the Rabbis and Monks who devour the wealth of the people in falsehood, and deter them from the Path of Allaah. [9:34]

An extract from the Tafseer of Quran in 'Mariful Quran'

Commentary
The four verses cited above mention how astray the learned and the devoted and the abstaining among the Jews and Christians had gone and what blasphemies of word and deed they had come up with. The word: (ahbar) is the plural form of (hibr) and (ruhbzn) is the plural of (raib). Hibr refers to a religious scholar among the Jews and Christians while a rzhib denotes someone who devotes to worship and abstains from a worldly role in life. In the first verse (31), it has been said that these people have taken their rabbis and monks as gods beside Allah and they have done the same with Sayyidna 'Isa ibn Maryam (as) they have given the status of their Lord. This is, of course, obvious in the case of Sayyidna (as) whom they took to be the son of God and did not demur from saying so. As for the charge against them that they had taken their rabbis and monks as gods, it has its reason. They used to call them as their Lord in clear terms, but even if it is presumed that they did not believe their religious leaders to be their gods, they had virtually transferred to them the right to be obeyed which is the right of Allah Jalla ThanZuh, absolutely and exclusively. They would, so to say, follow the dictates of these leaders under all circumstance - even if their dictates happen to be against Allah and His Messenger. With that attitude, one is bound to land in a valley of no return. How can one go about obeying someone even if that person says things contrary to the dictates of Allah and His Messenger? And how can one who has reached this ultimate limit still not refuse to obey that person? This is like taking someone as god - an act of flagrant blasphemy, an open kufr.

This tells us that the present verse is not related in any way to the popular religious issue of following a particular juristic school which has two main aspects. Firstly, common people who are not aware of religious precepts and their details trust 'Ulama' and follow their fatawa. Secondly, Mujtahid Imams are followed in juristic issues requiring Ijtihad. So, this verse has no bearing on that count because such following is, in real terms, nothing but the following of the dictates of Allah and His Rasul

. Those whom Allah has blessed with knowledge and insight have a direct access to the original resources of Shari'ah whereby they know what Allah and His Rassool

have said. They see it and act accordingly. The unaware masses act in accordance with the same injunctions by asking those who have knowledge. Then, there are those who have knowledge but are not competent enough to occupy the station of Ijtihad, they too follow the Mujtahid Imams in matters requiring ijtihzd. This following is in accordance with the injunction of the Holy Qur'an and is nothing but obedience to Allah Ta'ala - as says the Quran: It means: 'If you yourself are not aware of the injunctions of Allah and the Messenger, act by asking the people of knowledge - 16:43."

06-08-2011, 05:30 PM	#7
AlexBrith Join Date Oct 2005 Posts 438 Senior Member	O you who believe! Verily, there are many from the Rabbis and Monks who devour the wealth of the people in falsehood, and deter them from the Path of Allaah. [9:34] An extract from the Tafseer of Quran in 'Mariful Quran' Commentary The four verses cited above mention how astray the learned and the devoted and the abstaining among the Jews and Christians had gone and what blasphemies of word and deed they had come up with. The word: (ahbar) is the plural form of (hibr) and (ruhbzn) is the plural of (raib). Hibr refers to a religious scholar among the Jews and Christians while a rzhib denotes someone who devotes to worship and abstains from a worldly role in life. In the first verse (31), it has been said that these people have taken their rabbis and monks as gods beside Allah and they have done the same with Sayyidna 'Isa ibn Maryam (as) they have given the status of their Lord. This is, of course, obvious in the case of Sayyidna (as) whom they took to be the son of God and did not demur from saying so. As for the charge against them that they had taken their rabbis and monks as gods, it has its reason. They used to call them as their Lord in clear terms, but even if it is presumed that they did not believe their religious leaders to be their gods, they had virtually transferred to them the right to be obeyed which is the right of Allah Jalla ThanZuh, absolutely and exclusively. They would, so to say, follow the dictates of these leaders under all circumstance - even if their dictates happen to be against Allah and His Messenger. With that attitude, one is bound to land in a valley of no return. How can one go about obeying someone even if that person says things contrary to the dictates of Allah and His Messenger? And how can one who has reached this ultimate limit still not refuse to obey that person? This is like taking someone as god - an act of flagrant blasphemy, an open kufr. This tells us that the present verse is not related in any way to the popular religious issue of following a particular juristic school which has two main aspects. Firstly, common people who are not aware of religious precepts and their details trust 'Ulama' and follow their fatawa. Secondly, Mujtahid Imams are followed in juristic issues requiring Ijtihad. So, this verse has no bearing on that count because such following is, in real terms, nothing but the following of the dictates of Allah and His Rasul . Those whom Allah has blessed with knowledge and insight have a direct access to the original resources of Shari'ah whereby they know what Allah and His Rassool have said. They see it and act accordingly. The unaware masses act in accordance with the same injunctions by asking those who have knowledge. Then, there are those who have knowledge but are not competent enough to occupy the station of Ijtihad, they too follow the Mujtahid Imams in matters requiring ijtihzd. This following is in accordance with the injunction of the Holy Qur'an and is nothing but obedience to Allah Ta'ala - as says the Quran: It means: 'If you yourself are not aware of the injunctions of Allah and the Messenger, act by asking the people of knowledge - 16:43."
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