The Origins of Sisilahs and Ijaaza

I dont know you or if you have a b.o. problem but answers are given in the form of the question: you reep what you sow... you have heard of this, no?

As far as im aware Ijaaza is kinda the ability to correctly interpretate the Quran and its verses. Im not sure if this is mentioned in the Quran or not but ive always assumed it to be logical that one must have it inorder to correctly interpretate the Quran otherwise any tom, dick and harry would start plucking verses out of the Quran and interpretating them in their own ways... which may not be too Islamic.

Hope that helps... if not... i cant help you.

This is the spiritual chain (silsilah) of the Qadiriyyah:

The Holy Prophet Muhammad
The Caliph Ali ibn Abi Talib
Imam Husayn
Imam Ali Zayn al-Abidin
Imam Muhammad Baqir
Imam Ja'far as-Sadiq
Imam Musa al-Kazim
Imam Ali Musa Rida
Ma'ruf Karkhi
Sari Saqati
Junayd al-Baghdadi
Shaikh Abu Bakr Shibli
Shaikh Abdul Aziz al-Tamīmī
Abu al-Fadl Abu al-Wahid al-Tamīmī
Abu al-Farah Tartusi
Abu al-Hasan Farshi
Abu Sa'id al-Mubarak Mukharrami
Shaikh Abdul Qadir Jilani

Shaikh Abdul Qadir Jilani's silsilah also goes back to the Prophet (SW) through the following chain (silsila):

The Prophet Muhammad
The Caliph Ali ibn Abi Talib
Shaikh Hasan Basri
Shaikh Habib Ajami
Shaikh Dawood Taiee
Shaikh Ma'ruf Karkhi
Shaikh Sari Saqati
Shaikh Junayd al-Baghdadi
Shaikh Sheikh Abu Bakr Shibli
Shaikh Sheikh Abdul Aziz al-Tamīmī
Shaikh Abu al-Fadl Abu al-Wahid al-Tamīmī
Shaikh Abu al-Farah Tartusi
Shaikh Abu al-Hasan Farshi
Shaikh Abu Sa'id al-Mubarak Makhzumi
Shaikh Abdul Qadir Jilani
Shaikh Abdirahman Is'mail Al Jaberti

He was a Sahaba RadiAllahu Ta'alla anhu, why would he need ijaaza to teach? Your probally thinking if the prophet PBUH didn't give any ijaazas to any of the Sahabas RA to teach then why should we. The thing is, we cannot compare ourselves to the companions, they were the best of people with the best of knowledge, their teachings came directly from the prophet PBUH and therefore their knowledge was 100% correct. It was their job to go out and propagate the deen of Allah in order for Islam to spread. The Prophet PBUH himself told the Sahabas RA to teach people about Islam, so wasn't that ijaaza itself??

Wasalaam

No-one here is a scholar so my only advice to you is to go and speak to a Naqshbandi Sheikh and ask them yourself or anyone else who is educated enough for that matter, it's obvious no1 here is so theres no point of you asking us.

Wow great wali-ulah whos been given the ability to see my niyah. I am so impressed, by the way you should work for telepathic communications. If you intend to insult me with your poor remarks and win some type of debate then to your own sad satisfaction consider yourself the winner.

It only goes to show that the whole argument cooked up against Ahmad Dabbagh was false and without knowledge. As the people who argue such cant even prove ijaaza at the very beginning of the chain. Feel free to put a lock on the subject, point proven and case closed. Only fools argue without knowledge.

Noori you was not involved, this thread was somewhat intelligable to you since the threads Tareeqah Muhammadiyah and My Answer To The Editors Insults mysteriously dissappeared. Maybe their was something to hide.

I havent won any debate here, however, the truth has had its way with falsity and indeed falsitys never stand under the spotlight of investigation.
This was never a attack, nor an argument, it was a defence, and i got my result.

The Significance of Chain of Authority

Imam Muslim in the preface (Muqadimma) of his as-Sahih has
entitled a chapter, “Narration from a Reliable Authority is Mandatory
in Shariah and Science of Hadith in Order to Eliminate Any Doubt of
Perjury in Narrating Knowledge from the Holy Prophet ”. Following
this, Imam Muslim entitled another chapter, “Declaration of the
Fact that the Chain of Authority is Part of the Deen and there should be
no Narration Except from a Reliable Chain of Authority”.
Imam Muslim also reports from Imam Muhammad bin Sireen
(through his own chain), who states, “The science of chain of authority
and narration of Hadith is deen itself. You should check whom you are
receiving your deen from” (Sahih Muslim Muqaddimah:26). He (Imam
Ibn Sireen) again states, “Before the Fitnah of fabrication of Hadith
(and innovation) we never felt any necessity to ask about the chain because
all authorities before the period of Fitnah were undoubtedly reliable. After
this Fitnah of fabrication had occurred we started asking the narrator to
mention their chain of authority before us; and if the knowledge of deen
was narrated from an authority belonging to ahl-us-sunnah we used to accept
his transmission; and if he belonged to ahl-ul-bid’a we rejected it” (Sahih
Muslim Muqaddimah: 27).
Sa’d bin Ibrahim narrates through Sufyan bin Uyaynah, “Nobody
should narrate the knowledge of Rasul Allah except the reliable
authorities”. Furthermore, Imam Muslim quotes from Amir ul
Mu’mineen fil Hadith Abdullah bin Mubarak, who states, “Al-
Isnaad (quoting the chain of authority) is a necessary part of deen. If there
was no chain of authority then everyone would have said whatever he wanted
to say” (Sahih Muslim Muqaddimah: 31).
Imam Muslim elaborated further from Imam Abdullah bin
Mubarak, who says, “Between us and between the people who receive from
us there are pillars of reliance and these are the chains of authority” (Sahih
Muslim Muqaddimah:32).
The significance of the chain of transmitters and authorities
can be further illustrated through the statement of Imam Ibn
Maajah (one of the six great Imams of Sihah Sittah). He has reported
a Hadith on the reality of Iman in the preface of his Sunan
Ibn Maajah (the same has been reported by Imam Tabarani and Imam Bayhaqi), whereby he narrates from Abus-Sultan al-Harawi
continuously up to the Holy Prophet through Sayyidena Ali
bin Abi Talib. At the end of the text of Hadith he quotes, “If
this isnad (chain of transmitters and authorities) is read upon a person who
is insane (majnun) he will certainly be cured.” Here lie the blessings
(barakah) of the names of the blessed persons who belong to
ahl-ul-bayt-an-nabawi and all of them are the Imams of wilayah
(sainthood).
Although the words of the Holy Prophet are always contained
in the text of Hadith and not in the chain of authorities,
the chain of authorities only consists of the names of reliable
persons who are the blessed transmitters. Imam Ibn Maajah has
not directed towards reading the text of the Hadith upon an
insane person, but has rather emphasized reading the names of
the transmitters, which is the chain of authorities; just invoking
the names on a patient has become a spiritual treatment. This is
the aqeeda of Imam Ibn Maajah, Imam Tabarani and Imam Bayhaqi;
the same has been mentioned by Imam Suyuti, as well as by
Imam Ibn-ul-Qayyum, the great and famous student of Allama
Ibn Taymiyyah. According to all of these authoritative statements
of the Imams, who are the real transmitters of the deen
and knowledge of Hadith to us, it is clear and evident that before
the substance and content one is inevitably supposed to rely on
the chain and authority - these are the people who narrated the
knowledge of the deen. If they are proven to be reliable it is only
then one would have access to the acceptance of substance and
contents of the Hadith. Rather than place emphasis on the text,
they have given all the importance to the chain. In any Hadith the
text is known as the matan and the chain of authority is known
as the sanad or isnaad.
The text contains the message of Islam and the teachings of
the Holy Prophet , the substance of the Shariah and the
Sunnah, whereas the chain consists of personalities. Reliance has
been placed on the personalities over the actual content. The
Imams have declared the chain of these reliable personalities as a part of deen. Here lies the significance of personalities in Islam
- they are the real transmitters of the deen from the Holy Prophet that is why the Holy Prophet declared them
to be his khulafaa. The companions asked, “Who are the khulafaa?”
He replied, “Those who revive my sunnah and are the transmitters of
my knowledge to the Ummah” (Ibn Asakir, reported by Imam Hassan
bin Ali). That is why the Holy Qur’an in Surah Fatiha has
commanded us to follow the footsteps of the blessed personalities
in order to achieve al-Hidayah (guidance) and to beseech,
“Lead us to the straight path, the path of those (personalities) whom you
blessed”. Reliable and blessed personalities have been declared to
be symbols of al-Hidayah and it has been made compulsory to
identify and follow them. On the other hand some people have
been made symbols of misguidance and the wrath of Allah .
The Qur’an has commanded us neither to follow them nor to be
in their company. As stated in Surah Fatiha, “Not those who gained
your wrath, and not those who stood misguided.” The Holy Qur’an has
defined the “blessed people” in Surah an-Nisa: “The blessed people are
the Prophets (an-nabiyyeen), the Truthful (as-Siddiqeen), and the Witnesses
(of Truth) (as-Shuhadaa), and the Pious ones (possessing Allah’s nearness
- as-Saliheen).”

Shaykh ul Islam Dr. Muhammad Tahir ul Qadri

I feel noori has took the best step here, im reading right now, i read about 9 lines and felt a sense of satisfaction. let me read more.