Hadith 1

ication of the invalidity of their argument. If religious rulings were based on analogy, then the underside of the foot would be more deserving of being wiped during Wud’u than its top surface. Allah-azwj the Exalted Narrated from Iblees-la in the words with the analogy: ‘I am better than him. You Created me from fire and Created him from clay’ [7: 12]. Allah-azwj Condemned him when he-la did not know what is between the two, and Rasool-Allah-saww and the Imams-asws have condemned the analogy. That is inherited from each other and reported from them-asws by their-asws friends. And as for the rebuttal against the one who says (believes) in the Ijtihad (endeavour), they are claiming that every Mujtahid is correct, based upon that they are not saying not because they assert that their ijtihad is infallible, but because they do not claim absolute certainty in understanding the true meaning of the truth according to Allah-azwj the Exalted. This is because they transition from one level of ijtihad to another in their state of Ijtihad, and their contention that the ruling is definitive is an invalid and unsubstantiated claim. So, what evidence would be more indicative than this upon weakness of the beliefs of the one who said (believes in) the Ijtihad and the opining, when their state leads to what we have described. And they claimed that it is impossible for them to exert the Ijtihad and for the truth to diverge from their consensus. Their statement in this regard is flawed because if they were to exert Ijtihad and still disagree, then the fault lies with their deficiency. What is more surprising than this is that they claim, alongside advocating for personal reasoning and opinion, that Allah-azwj the Exalted, has not burdened them beyond their capacity according to this doctrine and speech of the Prophet-saww. And they are arguing by Words of Allah-azwj the Exalted: So turn then your face towards the Sacred Masjid; [2: 144], and by their claim it is the Ijtihad, and they are mistaken in this interpretation a clear mistake. They say, ‘And from words of the Rasool-saww is what he-saww had said to Muaz Bin Jabal’, and they are claiming that he-saww has allowed that. The correct understanding is that Allah-azwj the Glorious, did not Burden His-azwj servants with exerting Ijtihad because He-azwj has Provided them with evidence, Established signs for them, and Established the proof upon them. It is impossible for Him-azwj to Compel them to what they cannot bear after sending Messengers-as to them detailing the Permissible and the Prohibited. He-azwj did not Abandon them aimlessly, and no matter what they are incapable of, they should refer it back to the Messengers-as and the Imams-asws, may the Salawaat of Allah-azwj be upon them-asws. And He-azwj Says: We have not neglected in the Book of anything [6: 38]; and Says: Today I Perfected your Religion for you and Completed My Favour upon you, [5: 3]; and the Glorious Says in it is: clarification of all things, [16: 89]. And from the evidence of the corruption of their words regarding the Ijtihad, and the opinion, and the analogy is that nothing can be purely allegorical or extracted through investigation. If it can be investigated, it is not Permissible, in the justice of A