Following a Madhab

[Deen_ul_Haqq]

Assalamu 'alaikum

All praise is to Allah (swt). May the peace and blessings of Allah (swt) be upon the Messenger, the Seal of the Prophets, Muhammad (saws). And to his (saws) Family, Companions and to all those who follow him (saws) till the Day of Judgement.

Bismillah al-rahman al-rahim,

Following a particular Madhab (Islamic School of thought) or a Mujtahid (Scholar able to extract rules from the Islamic legislative sources) brings the issue of Taqlid (following the Shariah (Islamic law) without binding proof) where many new Muslims to Islam are confused about.

The Muslim who does Taqlid is a Muqallid, and is of two kinds: a Muqallid ‘ammi (Following without any proof (daleel) but on trust that the ruling came from the Shariah) and Muqallid Muttabe’a (Following with little proof (daleel) but not able to assess the proof)

Some claim that it is mandatory (fard) to adhere to one Imam or one school of Fiqh (Madhab). This opinion is incorrect since we are ordered to follow Islam and not to one specific human being or a specific school. Rather, each individual is ordered to follow the Islamic laws that are extracted or deduced by Mujtahidin. Consequently, the adherence is to the Shariah and not the Imam or the Mujtahid. This point was emphasised by each of the scholars and Imams. It is known that one of the renowned Mujtahid Scholars Imam Abu Hanifah (ra) as saying, “If I have made a ruling which contradicts Allah’s book or the Messengers (saws) Hadith, reject my ruling” and “If a Hadith found to be Sahih (authentic), it is my Madhab”

Others calling for the ‘re’-unification of the Madhahab (plural) to a single Madhab is in fact calling for a new Madhab to the already existing ones. This is due to the fact that a person of ijtihad (able to extract rules) might disagree with this new Madhab, for valid reasons, and would finally adhere to his own understanding. It should be understood that sovereignty belongs to the Islamic legislative sources, which came from the Wahi, not to any Mujtahid or a Madhab.

Many claim we should completely ban Taqlid. The issue is not the problems of Taqlid but the problem of ignorance and this arose when the doors of Ijtihad were closed. As a result this increased the fanaticism to personalities of the Mujtahid by many Muqallidin and it also lead Muslims to start taking their desires, wishes, intellect, or someone else’s intellect as a reference, while we are ordered to take Islam as the only reference. So many Muqallidin became emotionally attached to the likes of Imam Abu Hanifa and Imam ash Shafi’ee not because of the Imams Knowledge or Piety but simply because he was famous and a well-known Imam.

The doors of Ijtihad were closed for two main reasons: Many people were making liberal Ijtihad without restricting themselves to its method and secondly the vast majority of rulings (Ahkam Shariah) were established by the four schools of thought so there was no need for new rulings. Consequently the latter lead to the ruling that every Muslim must follow one of the four Madhabs (Hanifi, Shafi’ee, Hambali or Maliki). Thus the doors of Ijtihad were closed to the Ummah as a whole and it’s argued very few Mujtahidin were permitted (Even they misapplied Ijtihad). Many ‘Ulemah started to refer to these established rulings (Ahkam) rather than the Legislative Evidences (Usul) to give solutions (Fatawa) to new matters. Others started to research on the explanation of the explanations of books written by Mujtahid Scholars, hence there was no originality. Rules were established and enforced without stating the evidences of where it was derived from and thus discouraging the Ummah.

Ijtihad is the process by which the Mujtahidin extracts a new ruling to solve the newly arising problems. By closing Ijtihad means closing the method to solve new problems, which historically and evidently lead to the stagnation of the Islamic Ummah. The Ummah became unable to progress and many of the newly arising problems were not being solved through the Shariah. The number of Mujtahidin were dramatically reduced and the Ummah became discouraged to seek knowledge, as they were not allowed to do Ijtihad. Instead of restricting Ijtihad to certain Mujtahidin on selection they should have made clear the conditions required to become Mujtahid and encouraged the Ummah to acquire those conditions which will in effect increase the number of Mujtahidin and subsequently solve all newly arising problems leading the Islamic Ummah back to its leadership.

Taqlid (following the Shariah without binding proof) through a Madhab or a Mujtahid is only permitted and not encouraged or obligatory. Allowing Taqlid should not be taken as a license for endorsing ignorance or discouraging Muslims from enriching themselves in acquiring the tools necessary for making Ijtihad. Muslims should at least acquire to reach the level of a Muttabi', who has acquired some important knowledge in Ijtihad and consequently follows the Hukm deduced by a Mujtahid, after understanding its daleel according to his ability.

What is obligatory is to follow the shariah in the best of ones ability. Taqlid is forbidden in issues of ‘aqeedah (Creed), as ‘aqeedah must be based on yaqeen (certainty) and ilm (deep knowledge). The situation were Taqlid becomes obligatory is on an action is were the Mukallaf (Muslim who will be accountable) is in need to perform an action of obligation (fard) but does not have the ability to do Ijtihad or has not done Ijtihad for that particular action. The reason being that a fard cannot be delayed.

For example the prayer (as Salat) is an obligation (fard) but to perform this prayer requires Ijtihad as there are no qatiee (definite) evidence explaining the complete prayer of the Messenger of Allah (saws). However, not everyone can do Ijtihad on this matter so it requires of him to do Taqlid through those who have done Ijtihad on prayer. This also applies to Mujtahidin who has not performed Ijtihad on an issue of obligation to follow the Ijtihad of the Mujtahid who has. Allah (swt) says in the Qur’an, “So ask of those who know the Scripture if you know not” [Surah an Nahl (16): 43]. In another evidence narrated in hadith sahih the Messenger of Allah (saws) orders “They should ask if they do not know” [Abu Dawud]. In origin Taqlid is mubah (permitted), however it becomes fard on an action of obligation that needs to be performed, until that person reaches the level of ijtihad and derives his own rulings. It is not permitted for a Mujtahid that has performed ijtihad on an issue to follow an ijtihad of another Mujtahid on the same issue, unless it is enforced by the khilafah, the reason being that it would be a taqlid in a matter which contradicts what is most likely to be true in his opinion.

The presence of Mujtahidin at all times is duty of sufficiency (Fardu Kifaya). It is commonly accepted that there are no Mujtahid Mutlaq (Absolute Mujtahid), those who are able to do ijtihad in any matter, in the Ummah today. Many Scholars gather together and collectively do ijtihad and hence we find fatwa in new issues like cloning. This should show the decline in even the field of fiqh in the Ummah.

Different Mujtahidin after performing Ijtihad may come to a different ruling on a particular issue. Hence people may witness slight differences in the way a Muslim prays. Allah has allowed ikhtilaf (differences of opinions) in the furoo (branches) of the religion after the performance of Ijtihad. However no ruling (Ahkam) or opinion (rai) is accepted if it has not been derived through Ijtihad unless it is based on Qat’iee Daleel (Conclusive Evidence), in which Ijtihad is irrelevant as the ruling is clear. Concerning the performance of Ijtihad the Prophet Muhammad (saws) says: “Whoever performs Ijtihad and errs will receive one reward. Who ever performs Ijtihad and arrives at the correct answer gets double the reward” [Bukhari]

As for the Muqallidin, whether he is a muttabi or ammi, who is not able to assess the strength of the ijtihad he must at least follow the ijtihad of the scholar that he believes to have the best ilm and taqwa.(i.e. his credentials, his opinion is backed by daleel, he is not know to be unjust), so to avoid any inclination to his whims and desires. The Messenger of Allah (saws) said, “Allah does not remove the ‘Ilm after it was given to you, rather the ‘Ilm would be removed with the death of the ‘Ulema. Then some people, who are ignorant, will start giving their Ra’ee based on their desires and they are misled and will lead the Ummah astray” [Bukhari]. For Muslims to avoid the consequence of this Hadith, they must ask for a Daleel before performing Taqlid.

The conditions of who is Mujtahid the criteria differs for different scholars, however the essence needs to be understand and this is best explained by Imam ash Shafiee (ra) in his Risala: “Allah has not permitted any person since the Prophet's time to give an opinion except on the strength of established (legal) knowledge. (Legal) knowledge includes the Quran, the Sunna, consensus (ijma), narrative, and analogy based on these texts ... Nobody should apply analogy (qiyas) unless he is competent to do so through his knowledge of the commands of the Book of Allah: its prescribed duties and its ethical discipline, its abrogating and abrogated (communications), its general and particular (rules), and its (right) guidance .... No one is competent to apply analogy unless he is conversant with the established Sunna, the opinions of his predecessors, the agreement (consensus) and disagreement of the people, and has (adequate) knowledge of the Arabic tongue”

As for actions where a Scholar says it is permitted to perform but which goes against what is ‘known by necessity in Islam’ (ma’uloomum min ad-deeni biddharoo’rah) the Muqallid is obligated to go to other Mujtahidin or Fuqaha (those acquainted with fiqh and its daleel) to clarify the issue. Since ‘what is known by necessity in Islam’ is deep rooted among the Ummah. Like the issue of dealing with Riba (Interest) is Haram (forbidden) or that five daily prayers cannot be missed or uniting under the banner of the enemy of Islam (Kuffar) is Haram. Prophet Muhammad (saws) said, “My Ummah shall never agree on a Dalalah (astray)” [Ibn Majah]

The Muqallid should not persist in imitating blindly once the evidence has come to him from the Qur’an or the Sunnah clearly demonstrating the error of the scholar he had imitated. Also, he should not allow his blind trust of the scholar, whoever he may be, to outweigh the Sharia’a text of the Qur’an or the Sunnah. The Muqallid who does this would be relegating the Book of Allah (swt) and the Sunnah of His Messenger (saws) to follow the personage of that scholar, and this is a rejection of the deen which we seek Allah’s refuge from. Allah (swt) says: “Follow what has been revealed unto you from your Lord and follow not as friends or protectors any other than Him” [Surah al Araf (7):3] Therefore, the following must only be to the Book and the Sunnah, and the following of a scholar would only be permitted if he were to act as a guide who would lead us to the Book and the Sunnah. This is so because if we were to notice that he had contradicted the Book and the Sunnah, we would be forbidden from following him. We would also be forbidden from continuing to blindly trust him, rather we would be commanded to question him and account him, otherwise we may end up like the Jews and the Christians whom Allah (swt) described in the Holy Qur’an by saying: “Do not follow the Jews and Christians who took their rabbis and priests as lords instead of Allah” [Surah at Tawbah (9):31] Truly those rabbis and monks had given their followers fatawa which permitted some forbidden matters and other fatawa which prohibited certain lawful matters, and they were followed blindly.

As for the Scholars who are quick to give fatawa (Legal Verdicts) they should be reminded about the stance of Imam Malik (ra) who said,“If a person is asked about a certain issue, he should think of Jannah (Paradise) and of Jahannam (HellFire) and of his own salvation in the hereafter before he replies” As giving a fatwa is essence means speaking in behalf of Allah (swt) as explained by many scholars.

Please forgive me for any mistakes in this compilation

“Whatever the good reaches you, it is from Allah; whatever of evil befalls you, it is from your own self” [Suarh an Nisa (4):79]

I end with….

“I do not want except to put things right to the best of my ability, my results is in the hands of Allah, to Him I put my trust and to Him I turn to” [Surah Hud (11):88]

Assalamu alaikum w/r w/b

[triggerhappy]

Assalamu'alaikum
MashaAllah!
really informative...i just hope those in the "which Madhab u follow" read it.

[Perpetualwisper]

speaking in behalf of Allah (swt)

Who among US is noble enough to approach such an awesome responsibility
without first comfirming it with Allah directly ?

[Hijaban]

Hope your all in the best of health and Iman InshaAllah.The following may help.Those of you who attended the Muslim Unity Convention may have heard it)MashaAllah its very good.


Which School of Thought Should A Muslim Follow?
Topic: Articles to promote Muslim unity

1. Muslims should be united

Muslims today, are divided amongst themselves. Such divisions are not endorsed by Islam. Islam believes in fostering unity amongst its followers.

The Glorious Qur’an says:

“And hold fast, altogether, by the rope Which Allah (stretches out for you), and be not divided among yourselves.” [Al-Qur’an 3:103]

Which is the rope of Allah that is being referred to in this verse? It is the Glorious Qur’an. The Glorious Qur’an is the rope of Allah which all Muslims should hold fast together. There is double emphasis in this verse. Beside saying ‘hold fast all together’ it also says, ‘be not divided’.

The Qur’an further says,

“Obey Allah, and obey the Messenger” [Al-Qur’an 4:59]

All the Muslims should follow the Qur’an and authentic Ahadith and ensure that they are not divided among themselves.

2. It is prohibited to make divisions in Islam.

The Glorious Qur’an says:

“As for those who divide Their religion and break up Into sects, you have no part in them in the least: Their affair is with Allah: He will in the end tell them the truth of all that they did.” [Al-Qur’an 6:159]

In this verse Allah (swt) says that one should disassociate oneself from those who divide their religion and break it up into sects.

But when one asks a Muslim, “who are you?” the common answer is either ‘I am a Hanafi or Shafi or Maliki or Hanbali. Some call themselves ‘Ahle-Hadith’.

3. Four Schools of Thoughts

The Islamic world has produced several learned Islamic scholars (Imams), but out of these, four became more famous and their teachings spread in different parts of the world.

It is a misconception that a Muslim should follow any one of these four schools of thoughts i.e. Hanafi, Shafi, Hanbali or Maliki. There is no proof whatsoever in the Qur’an or any authentic Hadith that a Muslim should only follow one of these four Imams.


4. Respect all the Great Scholars of Islam.

We must respect all the great scholars of Islam, including the four Imaams, Imam Abu Hanifa, Imam Shafi, Imam Hanbal and Imam Malik (may Allah be pleased with them all). They were great scholars and may Allah reward them for their research and hard work. One can have no objection if someone agrees with the view and research of any one or more from these four great scholars of Islam.

5. All Four Imam said follow the Qur’an and Sunnah.

All the four great Imams said that if any of their Fatwas or teachings contradict Allah’s word, i.e. the Qur’an, or the sayings of the Prophet (pbuh) i.e. authentic Hadith, then that particulars Fatwa of theirs should be rejected, and the Sunnah of the Prophet should be followed.

Refer:

a. Eeqaadh al-Himam, Al Fulaanee (Imam Abu Hanifa)
b. Al-Majmoo’ of an-Nawawee (1/63) (Imam Shafi)
c. Jaami ‘Bayan al-Ilm, Ibn Abdul-Barr (Imam Malik)
d. Eeqaadh al-Himam (Imam Hanbal)

To give you an example in this context – Imam shafi said that when a women touches a man who is in a state of wudhu, the wudhu of the man breaks. However, this ruling of Imam Shafi contradicts the authentic saying of the Prophet.

Narrated Aisha
The Prophet (may peace be upon him) kissed one of his wives and went out for saying prayer. He did not perform ablution. (Sunan Abu Dawood Vol. 1 Chapter No. 70 Hadith No. 179)

Thus this particular teaching of Imam Shafi contradicts the authentic saying of the Prophet. So I reject this specific ruling of Imam Shafi who himself said , “ If I say something, then compare it to the Book of Allah and the Sunnah of His messenger and if it agrees to them, then accept it and that which goes against them, then reject it and throw my saying against the wall” – This is a saying of ash-Shafi’ee-rahimaullah. See Al-Majmoo’ of an-Nawawee (1/63).

Thus by rejecting this particular teaching of Imam Shafi which contradicts the authentic Hadith, I am practically a better follower of Imam Shafi than those who call themselves ‘Shafi’.

Similarly in practice, I claim to be a better follower of Imam Abu Hanifa than those who call themselves ‘Hanafi’. I claim to be a better follower of Imam Hanbal than those who call themselves ‘Hanbali’. I claim to be a better follower of Imam Malik than those who call themselves ‘Maliki”. If being a ‘Ahle-Hadith’ means following Qur’an and authentic Hadith then I claim to be a better follower of the Qur’an and authentic Hadith than those who call themselves ‘ Ahle-Hadith’. All these are mere labels (Hanafi, Shafi, Hanbali, Maliki, Ahle-Hadith) that are not endorsed by the Qur’an or the Sahih Ahadith.

The only label or title given by the Qur’an and the Sahih Ahadith is MUSLIM.


6. All the Groups have sub divisions

I personally have no objection if someone calls himself Hanafi, Shafi, Hanbali, Maliki or Ahle Hadith. People give different labels to themselves to identify which set of teachings they prefer to follow and to disassociate themselves from those people who follow wrong practices. From history we come to know that all the labels given to different groups, at a later stage the people from that group themselves did not follow their teachings and made new sub-groups. Therefore in all the groups you find a sub-division.

But as far as giving a label to identify what a person practices in Islam is concerned, there can not be better label than what Allah (swt) has given i.e. a Muslim.


7. Our Prophet was a Muslim

“Who was our beloved Prophet (pbuh)? Was he a Hanafi or a Shafi, or a Hanbali or a Maliki ?” No! He was a Muslim, like all the other Prophets and Messengers of Allah before him.

It is mentioned in chapter 3 verse 52 of Al-Qur’an that Jesus (pbuh) was a Muslim.

Further , in chapter 3 verse 67, Al-Qur’an says that Ibrahim (pbuh) was not a Jew or a Christian but was a Muslim.

8. Qur’an says call yourselves Muslims

There is no Qur’anic verse or any authentic Hadith that says you should call yourselves Hanafi, Shafi, Hanbali, Maliki or Ahle Hadith.

If anyone poses a Muslim the question who are you, he should say “I am a Muslim, not a Hanafi or a Shafi or a Ahle-Hadith”.

In Surah Fussilat chapter 41 verse 33 Allah (swt) says: “Who is better in speech than one who calls (men) to Allah, works righteousness, and says, ‘I am of those Who bow in Islam (Muslim)?’ “[Al-Qur’an 41:33]

The Qur’an instructs, “Say: I am of those who bow in Islam”. In other words, say, “I am a Muslim”.

The Prophet (pbuh) dictated letters to non-Muslim kings and rulers inviting them to accept Islam. In these letters he mentioned the verse of the Qur’an from Surah Al Imran chapter 3 verse 64:

Say ye: “Bear witness that we (at least) are Muslims (submitting to Allah’s Will).”[Al-Qur’an 3:64]

9. Lip Service Muslims

Allah knew that even in the Muslim Ummah there will be many people who claim to be Muslims (i.e. claim to submit their will to Allah) but practically will not follow Allah’s commands.

Allah refers to such people in the Qur’an as lip service Believers (Al Qur’an 5:41). Thus we can conclude that those who claim to be Muslims but do not follow Qur’an and Sunnah are Lip-Service Muslims. Those who follow the Qur’an and authentic Hadith should not change their label, and stick to the best label given by Allah (swt) i.e. Muslim and which the Prophet also called himself.


10. The Prophet had said that there would be 73 sects.

Some may argue by quoting the Hadith of our beloved Prophet, from Sunan Abu Dawood Hadith No. 4579. In this Hadith the Prophet (pbuh) is reported to have said, “My community will split up into seventy-three sects.”

This hadith reports that the prophet predicted the emergence of seventy-three sects. He did not say that Muslims should be active in dividing themselves into sects. The Glorious Qur’an commands us not to create sects. Those who follow the teachings of the Qur’an and Sahih Hadith, and do not create sects are the people who are on the true path.

According to Tirmidhi Hadith No. 171, the prophet (pbuh) is reported to have said, “My Ummah will be fragmented into seventy three sects, and all of them will be in Hell fire except one sect.” The companions asked Allah’s messenger which group that would be. Where upon he replied, “It is the one to which I and my companions belong”.

The Glorious Qur’an mentions in several verses, “Obey Allah and obey His Messenger”. A true Muslim should only follow the Glorious Qur’an and the Sahih Hadith. He can agree with the views of any scholar as long as they conform to the teachings of the Qur’an and Sahih Hadith. If such views go against the Word of Allah, or the Sunnah of His Prophet, then they carry no weight, regardless of how learned the scholar might be. A true Muslim will not follow any ruling or teaching of any great scholar of Islam if that particular ruling or teaching contradicts the Qur’an and Saheeh Hadith.

Thus, the only school of thought that a Muslim should follow, is that of Prophet Muhammad (pbuh). The only Madhab that a Muslim should follow, is the Madhab of Prophet Muhammad (pbuh). And Allah knows the Best.

By Dr. Zakir Naik

[faqir]

Another interesting article on the subject. [I don't necessarily agree with all that is mentioned therein ]

The Deception of
the Salafi Sect

When a man wishes to unfetter himself from the restrictions of the Shariah and the Sunnah in the present day, the solution for him is to become a so-called Salafi. o*nce he joins the Salafi sect, he is free to find expression for his nafsaani opinions. In order to draw unwary and ignorant Muslims into its fold of dhalaal and baatil, the modernists salafis employ deception o*n a large scale.

A salient feature of this sect of baatil is their rejection of the Math-habs of the Salf-e-Saalihoon. Inspite of their rejection of the Mathaahib of Haqq espoused by the Salf-e-Saalihoon, these mudhilleen seek to bamboozle the unwary and the ignorant by making ostentatious claims of their 'Love' and 'respect' for the Ulama and Fuqaha. The masses are ignorant. They lack the knowledge to distinguish between right and left; they do not possess the ability to verify and understand the statements of the Fuqaha which these salafis selectively quote to bolster their corruptive arguments. Let us examine o*ne example of the deception they employ to hoodwink the unwary and the ignorant.

TAQLEED


While they decry Taqleed; jeer at it; speak mockingly of it and villify the Muqallideen who follow the Ulama and Fuqaha of the Salf with epithets such as 'cows' and 'dogs' 'blindly following' rulings of others, these salafis cite the very great Fuqaha of the Salf to support their baatil contentions of admut taqleed or the renunciation of Taqleed or their blind following of their opinions of desire. In substantiation of their claim they present the well-known statements of the Fuqaha and Aimmah Mujtahideen of the Salf-e-Saalihoon such as:


"When you find in my kitaab anything contradicting the Sunnah of Rasulullah (sallallahu alayhi wasallam) then say (i.e. command) the Sunnah of Rasulullah (sallallahu alayhi wasallam) and leave aside my statement."

(Imaam Shaafi)


"When the Hadith is established as authentic in opposition to my statement, then act according to the Hadith and abandon my statement."

(Imaam Shaafi)


"When the authenticity of the Hadith is established, then that is my Math-hab."

(Imaam Shaafi)


Similar statements have been attributed to Imaam Abu Hanifah by Ibn Abdul Barr. Imaam Sha'raani too attributes similar statements to Imaam Abu Hanifah. In Raddul Mukhtaar, Allaamah Beeri narrating from Sharah Hidaayah of Ibn Shuhnah says:


"When the Hadith is authentic then that is my Math-hab."

(Imaam Abu Hanifah)


The authenticity of these statements is not contested. However, neither do these salafis understand the meaning of these statements nor do their audiences. The audience being unschooled in the higher knowledge of the Shariah simply take in what is gorged out by the devious speakers of this sect. The salafis claim to be the followers of the Salf. In their definition of the Salf they quite rightly include the Fuqaha and Ulama of Quroon-e-Thalaathah (the first three glorious epochs of Islam)-the age of the Sahaabah, Taabieen and Tab-e-Taabieen. The Aimmah Mujtahideen which include the four illustrious Imaams of the Four Math-habs of the Ahlus Sunnah Wal Jama'ah are all part of the Salf.

While these salafis seek to eke out unbridled rejection of Taqleed for every man in the street o*n the basis of the aforementioned statements attributed to the great Imaams, the great Ulama who follow these Aimmah Mujtahideen aver otherwise.

Commenting on these statements, Imaam Nawawi (rahmatullah alayh) says:

"What Imām al-Shāfi‘ī said does not mean that everyone who sees a s.ah.īh. h.adīth should say “This is the madhhab of al-Shāfi‘ī,” applying the purely external or apparent meaning of his statement. What he said most certainly applies only to such a person as has the rank of ijtihād in the madhhab. It is a condition for such a person that he be firmly convinced that either Imām al-Shāfi‘ī was unaware of this h.adīth or he was unaware of its authenticity. And this is possible only after having researched all the books of al-Shāfi‘ī and similar other books of the companions of al-Shāfi‘ī, those who took knowledge from him and others similar to them. This is indeed a difficult condition to fulfill. Few are those who measure up to this standard in our times.

What we have explained has been made conditional because Imām al-Shāfi‘ī had abandoned acting purely on the external mean*ing of many h.adīths, which he declared and knew. However, he established proofs for criticism of the h.adīth or its abrogation or specific circumstances or interpretation and so forth.

Shaykh Abū ‘Amr [Ibn al-S.alāh.] said: “It is no trivial matter to act according to the apparent meaning of what Imām al-Shāfi‘ī said. For it is not permissible for every faqīh – let alone a layman (‘āmmī) – to act independently with what he takes to be a proof from the h.adīth…

Therefore, whoever among the Shāfi‘īs finds a h.adīth that contradicts his School must examine whether he is absolutely accomplished in all the disciplines of ijtihād, or in that particular topic, or specific ques*tion. [If he is,] then he has the right to apply it independently. If he is not, but finds that contravening the h.adīth bears too heavily upon him – after having researched it and found no justification for contravening it – then he may apply it if another independent Imām other than al-Shāfi‘ī applies it. This is a good excuse for him to leave the madhhab of his Imām in such a case.”


(I'laaus Sunan, Vol. 2, page 225)






It also appears in I'laaus Sunan of muhaddith Zafar Ahmad Uthmaani (rahmatullah alayh):


"Imaam Sha'raani has also narrated it (i.e. the statement 'When the authenticity of a Hadith is established it is my Math-hab.'), attributing it to the four Imaams. It is not hidden (from understanding) that this is for the o*ne who has the ability (insight and qualification) in the Nusoos and the knowledge of its clear laws and its abrogations."

(Volume 2, page 226)


Discussing this statement in his treatise, Shaikh Yusuf Bin Ismaail Nibhaani says:

"Verily, the statement: 'When the Hadith has been authenticated, then it is my Math-hab' has been narrated from each o*ne of these four Imaams who were free from personal opinion. The audience to whom this statement ('When the Hadith is Saheeh it is my Math-hab.') was directed, is o*nly his (the Imaam's) Ashaab (the Fuqaha of his Math-hab) who were great and illustrious Aimmah fully qualified in the rational and narrational sciences (of the Deen). (And the statement is directed to) those who came after these illustrious Aimmah among the great Ulama of his Math-hab, those who were the Ahlut Tarjeeh (a high category of Ulama). All of them who were the Haafizeen of the Hadith of Rasulullah (sallallahu alayhi wasallam) were fully aware of the daleels (proofs) of all the Math-habs.........These are the o*nes whom the Imaam (of the Math-hab) had directed his statement: 'When the Hadith is Saheeh, it is my Math-hab.'....Verily, they (these great Fuqaha) are able to reconcile between the Hadith from which the Imaam had derived proof, and the (latest) Hadith which was established as authentic after the Imaam. They (these illustrious Fuqaha) can see which of the two Hadiths is more authentic, stronger and which of the two Hadiths is the later o*ne so that the later o*ne can be the Naasikh (abrogator) for the earlier o*ne."

(Hujjatullah alal Aalameen)



It should now be crystal clear to every unbiased person possessing the least degree of Aql (intelligence) that the statement: "When the Hadith is Saheeh it is my Math-hab.", is directed to an audience of illustrious Fuqaha who were masters and experts in Ijtihaad; who had embraced all sciences of the Shar'i Uloom; who were Muqallideen of their Imaams, who were Huffaz of Hadith; who were experts of both narrational and rational (Manqool and Uqool) branches of knowledge; -in short, who were Ulama and Fuqaha of the highest category, whose likes did not again appear o*n earth after them nor will appear again o*n earth until the Day of Qiyaamah because those illustrious Fuqaha were a Band of Muhaqqiqeen whom Allah Ta'ala had specially created to formulate and systematise the Shariah for posterity in such a manner that no mudhil (deviate who leads astray) can ever hope to escape with his baatil interpolations and nafsaaniyat.

While the illustrious Aimmah-e-Mujtahideen directed their command to their Students (Fuqaha and Ulama of the highest category), these half-baked and raw salafi deviates direct the Aimma's statements to an audience of juhala-people who have yet to become adept in the basics of Tahaarat, Salaat, Saum, etc.

Even the greatest Aalim alive today cannot avail himself of the statement of the Aimmah-e-Mujtahideen, leave alone the myriads of half-baked Ulama. The masses cannot even be considered in this regard. Here in this context when we say 'half-baked' we are referring to even the present day Ulama-e-Haqq whose duty it is to safeguard the Shariah. Even these highly qualified Ulama of the present age are 'half-baked' and grossly under baked in relation to the giants and stars of the Shar'i Uloom who strode the Firmament of Islamic Knowledge and Piety during the Quroon-e-Thalathah.

The age for weighing the verdicts of the Aimmah-e-Mujtahideen against the Ahadith has long passed. It is downright silly and stupid for anyone in this age to run away with the puerile notion of having the ability to rectify, amend or refute any of the rulings of the Aimmah-e-Mujtahideen. Any such amendment to any of the rulings of the Aimmah-e-Arba-ah was affected many centuries ago-a thousand years ago-by their great Students and Ashaab. Indeed these deviate salafis are suffering from the disease of self-conceit and pride in their belief that 'erroneous' fataawa of the Aimmah had remained undetected for the past thousand years and that it was o*nly now in this age that a deviate like Al-Baani acquired the 'honour' to correct the 'mistakes' of the great Imaams of the Mathaahib.


THE DIRECTIVE OF THE AIMMAH


It needs no deep wisdom to understand the reason for the Aimmah's directive to their Ashaab/Students to review their rulings o*n the Standard of the Saheeh Hadith. The Shariah of Islam is the product of Wahi. It is not the product of anyone's opinion, be he the greatest Faqeeh. In that early age of Islam the Shariah had not yet been fully codified in chapter form and systematically reduced to writing and all the Ahadith had not been compiled. The age of Hadith compilation came much later. It was therefore likely that an Imaam was not aware of all the Ahadith o*n a specific subject. He would issue his fatwa o*n the basis of all available Nusoos (Qur'aanic aayat and Ahadith). However, when later he was apprized of a Saheeh Hadith which contradicted his fatwa, he would immediately review his ruling and if the authenticity and other relevant aspects of the Hadith were established, he would revoke his fatwa and issue a new fatwa. Similarly, if the Saheeh Hadith came to the attention of the Imaam's Ashaab after the death of the Imaam or in his absence, they would adopt the same process of review and amend their Imaam's ruling in obedience to his command to do so. Thus, the statement: "When the Hadith is Saheeh, it is my Math-hab", and similar other statements attributed to the Aimmah-e-Arba-ah, had their application during the age of Ijtihaad when the process of the formulation, codification and systematization of the Shariah was in progress. The authorities of the Shariah, viz., the Fuqaha-e-Mujtahideen, to whom the directive was issued by the Aimmah of the Mathaahib, had already given expression to this command. Thus these statements have outlived their utility and are no longer applicable for the simple reason that all the Saheeh Ahadith have already been compiled 1250 years ago. Any reviewing which had to be done, was completed 1250 years ago. The statements of the Aimmah in this regard have o*nly historical importance, and cannot be considered any longer for practical expression.

It is indeed ludicrous to run away with the assumption that for 1200 years any errors of the Aimmah Arbah remained undetected and a man like Al-Baani of this age came to rectify such 'errors'.


INTELLIGENCE


While the masses lack higher Islamic Knowledge, they do possess a degree of natural intelligence by means of which they may discern truth. The discernment for distinguishing between truth and falsehood is inborn in the Muslim. He o*nly has to be sincere and unbiased when hearing naseehat. He will then with the aid of Allah Ta'ala arrive at the avenue of guidance.

It should not be difficult for an unbiased Muslim to understand that it is not possible for thousands and thousands of Ulama and Fuqaha to submit to the Aimmah of the four Math-habs for the past 1250 years if they were in error. If Taqleed was in conflict with the Qur'aan and Sunnah, how could it have been possible for such a vast multitude of Ulama and Fuqaha to uphold this concept for all these centuries? Can it be possible that the entire Ummah was in darkness from the three early ages of Goodness (Quroon-e-Thalaathah) and a man like Al-Baani of this present age be o*n the path of rectitude in his denunciation of the Taqleed of the Four Imaams? Are the multitude of Fuqaha who lived in every age of Islam right or is the modernist salafi sect of this age right? Consult your intelligence with sincerity and you will not fail to see the light of hidaayah.


THE FOUR IMAAMS


The salafi sect make a great play of their supposed following of the Salf-e-Saalihoon. o*n close examination it will be discovered that while they call themselves salafis, they are not the followers of the Salf-e-Saalihoon. In their own definition of the Salf, they include the Fuqaha and Ulama of Khairul Quroon (the Noblest Ages) which according to Rasulullah (sallallahu alayhi wasallam) were the ages of the Sahaabah, Taabi-oon and Tab-e-Taabi-oon. o*n this score there is consensus. If these salafis do have love and respect for the Salf-e-Saalihoon as they vociferously claim in their talks to unwary audiences, why do they condemn the Taqleed of the Salf-e-Saalihoon? If they honour and love the Salf-e-Saalihoon, why do they hurl vile epithets at those Muslims who follow the Salf-e-Saalihoon? It should be noted that all the Aimmah-e-Mujtahideen (the Four Imaams and other Mujtahideen) belonged to the Quroon-e-Thalaathah. They are the Salf-e-Saalihoon. Ibn Taimiyyah and Ibn Qayyim who are in actual fact the Imaams of the salafi sect (but they do not overtly proclaim this) are not among the Salf-e-Saalihoon. The following dates of birth of these personalities will indicate who the Salf actually are:

Imaam Abu Hanifah 80 Hijri
Imaam Maalik 94 Hijri
Imaam Shaafi 150 Hijri
Imaam Hambal 164 Hijri.

All four illustrious Imaams of the Mathaahib belonged to the initial noble epoch of Islam, hence all are among the Salf-e-Salihoon whose obedience is commanded by the Qur'aan and Hadith.

But Ibn Taimiyyah was born in 661 Hijri, almost six centuries after Imaam Abu Hanifah. Ibn Qayyim was born in 691 Hijri, more than 600 years after Imaam Abu Hanifah. Thus, these two Imaams of the salafi sect are separated from the age of the Salf-e-Saalihoon by six centuries. Inspite of this great gap between the Salf-e-Saalihoon and the Imaams of the salafi sect, the latter heeds the propagations of these two individuals who appear o*n the scene in a belated age, distanced far and wide from the Salf-e-Saalihoon.

While licking up every opinion of their miscreant Imaams, these salafis have volumes of criticism for the followers of the Aimmah-e-Mujtahideen who were truly the Salf-e-Saalihoon for whom submission by the Ummah is a divine decree. The Qur'aan commands:


"O People of Imaan! Obey Allah, obey the Rasool and the Ulool Amr among you."


The Ulool Amr (the Leaders) mentioned in this Qur'aanic verse apply in the first instance to the Sahaabah, next to the Taabioon and then to the Tab-e-Taabioon. These are the three illustrious groups of the Sunnah singled out for obedience by Rasulullah (sallallahu alayhi wasallam). He, therefore said:


"The best of ages is my age, then the next age and then the age following."

These are the ages of the Sahaabah, Taabi-oon and Tab-e-Taabioon. These are the ages of the Salf accepted by even the modernist salafi sect.

Speaking glowingly of the Salf-e-Saalihoon, the Qur'aan Majeed says:
.

"Those who went ahead first (the Sahaabah) among the Muhaajireen and Ansaar, and those who followed them with goodness, Allah is pleased with them and they are pleased with Him...."
(Aayat 100, Surah Taubah)


Allah Ta'ala expresses His pleasure with these Salf-e-Saalihoon, yet the salafis of this age deem it appropriate to condemn the Ummah and brand them as 'cows' and 'dogs' for making Taqleed of the Salf-e-Saalihoon.


WHO ARE THE FOLLOWERS OF THE SALAF?


In the exercise to denigrate Taqleed of the Salf, the salafi sect takes its cue from Ibn Taimiyyah and mainly from Ibn Qayyim, the student of Ibn Taimiyyah, both of whom were not part of the Salf-e-Saalihoon. While these salafis adopted the uninhibited blind following of Ibn Qayyim, they have the rude audacity of vilifying those who follow the Salf-e-Saalihoon-the Aimmah-e-Mujtahideen. Every unbiased Muslim can judge for himself and ascertain who the followers of the Salf are. The Muqallidoon who follow the Aimmah-e-Mujtahideen or those who follow Ibn Taimiyyah and Ibn Qayyim? While the Shariah commands the following of the Salf-e-Saalihoon, there is no such command to obey Ibn Taimiyyah and Ibn Qayyim. Thus, those who are making Taqleed of the Aimmah Arba-ah are the true followers of the Salf.

It is indeed very surprising to note that the salafis do not have any vile epithets for those who follow Ibn Taimiyyah and Ibn Qayyim, but for the Ummah following the Salf-e-Saalihoon whose obedience has been commanded by Rasulullah (sallallahu alayhi wasallam) they have a large armoury of scornful epithets.

In this article we have dealt with o*nly o*ne aspect of the claims made by this sect calling themselves, salafis. That aspect is their misinterpretation of the Aimmah's statement:

"When the Hadith is Saheeh, it is my Math-hab."

Insha'Allah, in future articles all the other baatil aspects of modern-day salafi'ism will be dealt with and exposed for their falsity.

"The Majlis" Vol 12 No 4

http://www.themajlis.net/Sections-article235-p1.html

[Salman Al-Farsi]

JazakAllahu khayr great articles