Madhhab?

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KhalidalAsadullah

Al Mujahid
:salam2:

Dear brothers and sisters, I was just wondering, how do you figure out what madhhab you follow? Do you just kinda pick one? I know very little about the madhhabs but I think from the way I pray I'm a shafi but I'm not sure. Any insight to this topic?


:wasalam:
 

samiha

---------
Staff member
Assalamu alaykum,

This topic has been asked before.

*The following was posted by our Dear Administrator, and I merely copied it from him... so I take no acreditation on that regard. :) Jazakallahu Khayran for compiling and posting this brother.

We follow the Quran and the Sunnah of our Prophet :saw: and we get our understanding from the Early generation of Muslims, the Sahaba, the Tabieen, and the Atba' Tabieen !!


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Which Madhab should I follow?
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We must stick to the Quran and Sunnah at all times for our Islam. Every aspect of our Deen (religion) can be traced back to these sources. From the way we raise our hands in prayer, the amount we give in inheritance, through to the dua we read when entering the Masjid.

The correct way is to utilise ALL the Scholars not just one. And if their guidance or advice conflicts with something that you know evidently is true, i.e someone shows you an authentic hadith. Then you must follow that authentic hadith and not be stuck on what an Imam has said.

Unfortunately, there are some Muslims who deny the hadith and stick to what they were doing before because an Imam taught them so. This is wrong and is called Taqleed (blind following). We only follow the Prophet:saw:. And one must keep in mind, that all Four of the great Imams warned Muslims not to blindly follow them but to take the Quran and Hadith as evidence.


This topic has been discussed before:

Whats the difference in the four schools?


The Sayings of the Four Imams on blind-following (Taqlid)

Guidelines for Following Madhhabs


I follow the Madhab of RasulAllah :saw: and his companions.

Islam is very simple,

We follow the Quran and the Sunnah with the understanding of the first three generations, this is in accordance to what Allah and his Prophet :saw: taught us.

the Prophet :saw: Said:

"Hold on to my Sunnah and the Sunnah of the Rightly Guided Caliphs after me. Hold on to it firmly. And beware of heretical innovations (Bid'ah) because each heretical innovation (Bid'ah) is a falsehood and each false- hood is a deviation from the right path." (Reported by Ahmad Ibn Hanbal Abu Dawud, at-Tirmidhi who said it is a good and sound hadith, and Ibn Majah)



The Prophet :saw: also said:

"The example of the believers in their affection and compassion and benevolence is like the body; If one part of it becomes ill the whole body comes to its aid with fever and
sleeplessness." (Reported by al-Bukhari and Muslim)

"A group of my 'Ummah will continue to follow the truth prominently. Whoever betrays them or opposes them can never harm them to the Day of Judgment." (al-Bukhari and Muslim)

We Must Stick to the Quran and Sunnah with understanding of the pious predecessors.

And Allâh - the Most Perfect - says:
“Whosoever contends with the Messenger - even after guidance has been clearly conveyed to him - and follows a path other than that of the Believers, We shall leave him in the path he has chosen and land him in Hell, what an evil destination.”

This has been emphasised many times in the Hadith:

The Messenger of Allaah said: "I counsel you to have Taqwaa of Allaah and to hear and obey, even if an Abyssinian slave were to command you. For, verily, whoever amongst you lives (to grown old), he will see many differences. So stick to my Sunnah and the Sunnah of the rightly guided khaleefahs. Cling tightly onto it and hold onto it with your molar teeth. And beware of newly invented matters. For, indeed, every newly invented matter is an innovation, and every innovation is a thing that leads astray, and everything that leads astray is in the Hellfire." [Abu Dawood ]

The Salaf were the best of people:

’Âishah - radiallâhu ’anhâ - said: A man came to the Prophet sallallâhu ’alayhi wa sallam and said: Who is the most excellent of mankind? So the Prophet sallallâhu ’alayhi wa sallam said: “ The generation of those that I am in, then the second, then the third.” . Related by Muslim (no.2536).

The Prophet :saw: said:
"The best of people are my generation, then the second, then the third, then there will come a people, having no good in them." [[related by Ibn Mas'ood]

We must call ourselves Muslims,

Allah says in the Quran:

And strive hard in Allâh's Cause as you ought to strive (with sincerity and with all your efforts that His Name should be superior). He has chosen you (to convey His Message of Islâmic Monotheism to mankind by inviting them to His religion, Islâm), and has not laid upon you in religion any hardship, it is the religion of your father Ibrahim (Abraham) (Islâmic Monotheism). It is He (Allâh) Who has named you Muslims both before and in this (the Qur'ân), that the Messenger (Muhammad SAW) may be a witness over you and you be witnesses over mankind! So perform As­Salât (Iqamat-as-Salât), give Zakât and hold fast to Allâh [i.e. have confidence in Allâh, and depend upon Him in all your affairs] He is your Maula (Patron, Lord, etc.), what an Excellent Maula (Patron, Lord, etc.) and what an Excellent Helper! [Surah Al-Imrân 3:78]

We Are Sunni, meaning people of the Sunnah. But we can also say that we are upon the manhaj or methedology of the salaf. Salaf simply means the pious predecessors.

This can further bring distinction to make sure people understand that we are not some Sufi or person who inclines to modernism or extremism, but someone who acknowledges the Islam of the Quran and sunnah and that of the Salaf.


At the time of the Prophet :saw: the truth was apparent. The Prophet :saw: was alive and hence the Muslims only needed to call themselves Muslims.

This name is true today of course and shall be forever. And it is the one we use.

There is nothing wrong with a person saying that they are upon way of the Salaf. Likewise a person can say he is an Atharee, meaning he belongs to the people who like the athaar of hadeeth. Or Ahlul Hadith, the people of Hadeeth. It is the same thing.

Imaam adh-Dhahabee (d.748H rahimahullaah) - said: "It is authentically related from ad-Daaraqutnee that he said: There is nothing more despised by me than 'irnul-kalaam (innovated speech and rhetorics). I say: No person should ever enter into 'ilmul-kalaam, nor argumentation. Rather, he should be a follower of the Salaf." [Siyar 16/457]

Abu Haneefah (d. 150H rahimahullaah) said: "Adhere to the athar (narration) and the tareeqah (way/following) of the Salaf (Pious Predecessors) and beware of newly invented matters for all of it is innovation" [Reported by As-Suyootee in Sawn al Mantaq wal-Kalaam p.32]

Also Imâm al-Awzâ’î (d.157H) - rahimahullâh - said: “Patiently restrict yourself to the Sunnah and pause where the people paused, say what they said and avoid what they avoided. Take to the path of your Salafus-Sâlih, for indeed, what was sufficient for them, is sufficient for you.” r elated by Imâm al-Âjurrî in ash-Sharî’ah (p.58) and also al-Bayhaqî in Madhkal ilas-Sunan (no.233)

Ibn Taymiyyah (d.728H rahimahullaah) says: "There is no blame on the one who manifests/proclaims the way (madhdhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (Ittifaaq), because the way (madhdhab) of the Salaf is nothing but the Truth (Haqq)." [From Majmoo al-Fataawaa, 4:149.]

The salaf are those who have gone before us in the past.

Our Madhab or way is that of the Salaf. It is not permissible for anyone to call himself a person of the Salaf. We aspire to be among them. Nor is it a Sect.

A person can not say he is from the Salaf or that he is rightly guided. Only Allah knows this. We are weary of any arrogance and must always remain humble. "Everyone of the tribe of Adam sins. And the best of the sinners are the ones who (constantly) make repentance." Surat-ul-Ana'aam [3:153].

We try to live Islam just as the Prophet:saw: and his companions did. So we value the Quran and the Authentic hadith.

Abûl-Hasan al-Ash’arî (d.324H) declared:
“Our saying which we hold and take as our Dîn is: Clinging to the Book of Allâh, our Lord - the Mighty and Majestic - and to the Sunnah of our Prophet Muhammad :saw: and what is reported from the Sabâbah, the Tâbi’în and the Imâms of Hadîth. This is what we cling on to, and also that to which Abû ’Abdullâh Ahmad ibn Muhammad ibn Hanbal - may Allâh enlighten his face, raise up his rank and grant him a huge reward - used to say, distancing ourselves from those who oppose his saying. Since he was the noble and complete Imâm, by whom Allâh made the truth clear, and removed the misguidance, and made the minhâj (methodology) clear, and through whom Allâh annihilated the innovation of the Innovators, the deviation of the deviant and the doubts of the doubters. So may Allâh have mercy upon him, the foremost Imâm.”


As Muslims we should not be tied down to any personality, group etc, but we take that which is mentioned in the clear texts of Islam



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Wasalam
 

Jihan

Junior Member
You should always do things that correspond with the Quran and sunnah. So one should not stick to one particular madhab but should rather take from each imam what makes the most sense in the religion and what theyhave evidence from the Quran and sunnah. Sometimes people forget and they acccept everything from one single imam and reject others. Even the imams said themselves take from me what is from the quran and sunnah but let go of everything else i bring ( not exact words).

Is this what you were talking about? I hope it made sense. And I hope i didn't any mistakes.
 

Happy 2BA Muslim

Islamophilic
You should always do things that correspond with the Quran and sunnah. So one should not stick to one particular madhab but should rather take from each imam what makes the most sense in the religion and what theyhave evidence from the Quran and sunnah. Sometimes people forget and they acccept everything from one single imam and reject others. Even the imams said themselves take from me what is from the quran and sunnah but let go of everything else i bring ( not exact words).

Is this what you were talking about? I hope it made sense. And I hope i didn't any mistakes.

:salam2: Sister,

Yes this is what is meant by Sister Samiha and Brother Mabsoot`s article on madhab. Barak Allahu feeky.
 

Assaalik

New Member
Assalaamu 'alaikum

Imam Shafi’i stipulated as the requirements of the mujtahid:

لا يحلّ لأحد أن يفتي في دين الله إلا رجلا عارف بكتاب الله بناسخه ومنسوخه ومحكمه ومتشابهه وتأويله وتنزيله ومكيه ومدنيه وما أريد به, ويكون بعد ذلك بصير بحديث رسول الله صلى الله عليه وسلم وبالناسخ والمنسوخ ويعرف من الحديث ما عرف من القرآن, ويكون بصيرا باللغة بصيرا بالشعر وما يحتاج إليه للسنة القرآن, ويستعمل هذا مع الإنصاف, ويكون بعد هذا مشرفا على اختلاف أهل الأمصار وتكون له قريحة بعد هذا, فإذا كان هذا فله أن يتكلم ويفتي في الحلال والحرام, وإذا لم يكن هكذا, فليس له أن يفتي.

It is not permitted for anyone to give fatwa in the religion of Allah except a man who knows the Book of Allah, what is abrogated of it and what abrogates it, and what is unambiguous and clear and what is ambiguous and unclear, and what is has an explanation other than its literal meaning, and what the circumstances surrounding the revelation of the individual ayats, what was revealed at Makkah and what was revealed at Medinah, and what it means. After that, he must be knowledgeable about the sayings of the Messenger of Allah (on whom be grace and glory from Allah), what is abrogated of it and what abrogates it, and he should know about the hadith what he knows about the Qur’an [that is, the different types of statements of like general and specific and literal and figurative and so on some of which he indicated above and which number twenty in all according to our ulama], and after that he must have mastery of the Arabic language, and be knowledgeable about poetry [the pre-Islamic and early poetry which is authoritative in defining the meaning of the words and expressions used in the Qur’an and hadith] and what is needed [from it ] for the [explanation of the language of] Qur’an and the sunnah, and he should use it [that is, adduce it as reference or authority] impartially. In addition [to the foregoing requirements] he should be apprised of the differences of opinion among the authorities of the different cities; furthermore, he should possess natural genius (qarihah / قريحة). So if that is the case[ that is, if a person possesses the above-mentioned qualifications], he may speak about, and give juridical decision (fatwa) concerning what is lawful and what is unlawful; otherwise, he must not give decisions (fatwa).


Wa salam
 

Imad

Junior Member
Assalmoelaikoem warahmatullahi wbarakatuh,

It's clear Wallilahi el hamd. Many prophets and scholars who revived the truth after shirk and bida3 are opposed by people of this bida3 and Shirk.

Look and read the stories of prophets and you will see. O my people give answer to the call of truth, but no they denied. They said he is a magician, he tells lies. They lied about the prophets, they opposed the prophets. It's the same with great scholars who tell the truth.

Look to Imam ahmad who said the Quraan is the word of Allah not created. Do you know his story?

Alhamdullilah ( all praise to Allah) scholars have made clear that Ibn Qayim and ibn Taymia are great scholars who revived the sunna, when shirk and bida3 where common in the area.

O muslims you can read the books of ibn Qayim and ibn Taymya and you will see.

Ibn Taymia was against Shirk and Bida3 like the Bida3 and Shirk of the sufies. And the site which is mentioned by our sister Hafz is sufie .

So my dear sister hafz you have to read books of great scholars instead of sources of sufies. because sufies will do everything to degrade ibn Qayim and Ibn Taymia and Salafiya.

So it's very clear wallilahi el hamd Sufi will degrade Ibn Qayim and ibn Taymya. Why? Because ibn Taymia was against the sufie sect, he was against the shirk of the sufies, he was against the bida3 of the sufies.

And also Salafya is not a sect. But the word Salafya means the people who follow the Quran and sunna upon understanding of the Salaf As -Salih. So it's not a sect.

We take only what is authentic and we are not blindfollowers of Ibn Qayim or Ibn Taymya. Ibn Qayim and Ibn Taymya can make mistakes like other scholars of the four madhahib.

Today many who say they are followers of madhab are followers of differend sufi Tariqa's. They are dancing in mosques and asking dead people to help them. They don't want to hear ibn Taymia or Ibn Qayim or Muhammed ibn abdel Wahaab. Why? It's very clear because they are agianst shirk and differend innovattions of thi sufi tariqaats

Because of this they use Madhabs to protect their shirk and innovation. They say Ibn Taymia and Ibn Qayim are against Madhabs................they are against madhabs...............you are crazy if you follow this people.

Who is crazy?

The one who follows the truth or the one who is doing shirk and innovation( and afterwards he says i'am following madhab)?

May Allah protect you from every evil

Wassalmoelaikoem warahmatullahi wbarakatuh,

Imad
 

hafz

Junior Member
Imad, why do you speak without full knowledge if you had read what I had written and followed the links you would know my point has been made with proof.
It is not the sufi's only and mufti taqi usmani and all the great past ulama were not all sufi's .
Why do you blindly follow just Al-Albaani who is the imaam of the salafi math-hab and ibn taiymiyyah and his student ibn qayyim . Salafiyya is a sect for those who follow their teachings ,leaving aside the great ulama of the past .

I have already told you who the salaf were in the Quraan and sunnah and who it refers to .
t 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 on 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.
 

Imad

Junior Member
Assalmoelaikoem warahmatullahi wbarakatuh

I see you don't give salaam and i have problem with people who don't give salaam.

My heart burns if i give to someone salaam and he didn't give me salaam.

Our prophet said: " Hal adulukum 3ala cheiin itha fa3altumuhu thababtum, afchu salama baynakum" My translation ( this means i can make mistakes in translation, so please inform me): " Do i have to direct you to something if you do this you will love eachother, give salaam to eachother"

I will give answer to you, when you give me salaam insha Allah. If you don't give salaam i will not respond to you.

Take care

Wassalmoelaikoem warahmatullahi warahmatullhi wbarakatuh,

Imad
 
Assalmoelaikoem warahmatullahi wbarakatuh,

We take only what is authentic and we are not blindfollowers of Ibn Qayim or Ibn Taymya. Ibn Qayim and Ibn Taymya can make mistakes like other scholars of the four madhahib.

i wanted to ask that is there something in 4 madhab which is not according to quran and sunnah ?
as i follow a madhab does it mean that i am following not quran nad hadith .. i am following the innovation or own words of those imams?
how can we learn that ibn qayim or ibn tamya didn´t make mistakes but may be those 4 imams make mistakes?
Today many who say they are followers of madhab are followers of differend sufi Tariqa's. They are dancing in mosques and asking dead people to help them. They don't want to hear ibn Taymia or Ibn Qayim or Muhammed ibn abdel Wahaab. Why? It's very clear because they are agianst shirk and differend innovattions of thi sufi tariqaats

is madhab allow them to do this?

if not then why we should blame madhab or not follow madhab because of this false believers?
 

Globalpeace

Banned
Taqleed; i.e. following a Madhab by Sheikh Salman al-Oadah

http://www.islamtoday.com/show_detail_section.cfm?q_id=326&main_cat_id=16


Question: Some scholars say that taqlîd of one of the four schools of thought is obligatory. I find their argument valid as they say it is not possible for a common man to make ijtihâd by himself. This makes the religion easy for the common man. I would be very grateful if you could shed more light on this subject.

Answered by Sheikh Salman al-Oadah

You have the right to follow a certain school of thought such as the Malikî, Shafi`î, Hanafî, Hanbalî, Zâhirî, or Awza`î school. But neither you nor anyone else may follow one school in an issue where it is clearly established that the evidence points to the contrary.

Allah created us to worship Him and follow His Messenger (peace be upon him). Allah says: “Obey Allah and obey the Messenger”

We, as servants, will be asked on the Day of Judgment “What was the answer you gave to the Messengers?” [Sûrah al-Qasas: 65].

We are commanded to follow the revelation sent to Prophet Muhammad (peace be upon him). Allah says: “Follow (O men) the revelation given unto you from your Lord.” [Sûrah al-A`râf : 3]

The founders of all the schools of law used to tell their students not follow them in this or that but to take from the same source they have taken from and to follow the evidence. Those prominent Imams all had famous sayings related from them in this regard.

Therefore, whoever came to know a true Sunnah with certainty is forbidden to disregard it in deference to the saying of the scholar whom he chooses to follow.

Ibn `Abd al-Barr related the consensus of the scholars on this point.

This is a clear matter. However, for a common person who cannot distinguish between texts and evidences. it is perfectly alright for him to copy a scholar whom he trusts, and fear Allah as much as possible.
 

Imad

Junior Member
Assalmoelaikoem warahmatullahi wbarakatuh,

Thank you dear sister Hafz, May Allah increase your knowledge. Like i said before if you give me salaam i will respond.

Before the four mad-habs existed people had lived a long time without ascribing themselfes to any particular person.

Our prophet did not say: “ It’s obligatory to follow a madh-hab blindly”. He teached us to follow the Quraan and the sunna upon the understanding of the Companions , that’s the right path.

Our prophet said ( My translation): “ I will let among you two things, if you hold to them you will never go astray, The book of Allah and my sunna”

And also our prophet said clearly when he talked about the 73 sects, he said: "The Jews split into 71 sects, and the Christians split into 72 sects. My nation is going to split into 73 sects, and all of them will be in the Hellfire except one."

It was said, "Who are they, O Messenger of Allaah?"

He replied,
"They those who are upon what I and my Companions are upon."

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Is the Muslim obliged to follow a Fiqh math-hab? And is the Muslim obliged to follow Salafiyyah, or should he follow the manhaj of other groups and parties... like the manhaj of the Tableeghees, the Soofees, the Ikhwaanees, the Tahreerees, etc.?

So then as for the Muslim following a Fiqh math-hab, like the Hanafee math-hab, the Maalikee math-hab, the Shaafi'ee math-hab, or the Hambalee math-hab, I say: The basic ruling regarding this affair is that a Muslim is not required to follow any of these four math-habs.

The Messenger (sallallaahu 'alayhe wa sallam) only called the people to follow the Book and the Sunnah. And he clarified to them that they must understand the Book and the Sunnah as he and his Companions (may Allaah be pleased with them) understood it. He also emphasized that we follow the rightly-guided khaleefahs. This remained the case all the way to the era of the four imaams of Fiqh and others. There was never any obligation for the Muslim to follow any of these four math-habs.

So then, based on this, I say that the correct position is that Islaam does not require the Muslim to follow one of the four math-habs. And this is clear, in shaa' Allaah.

However, I say: The Muslim should evaluate himself. If he finds that he has reached the level of ijtihaad and he can look into the evidences, then he must look into the evidences and follow what is clear to him from the evidences, whether the evidence contradicts the Hanafee, Maalikee, Shaafi'ee or Hambalee math-hab. There is no harm in that, as the important thing is that he follows the evidence.

However, if a Muslim is not able to look into the evidences and make ijtihaad, then it is obligatory on him to ask the people of knowledge, those known for their adherence to the Book and the Sunnah in light of the understanding of the righteous Salaf. This is based on Allaah's Statement [2]:

( Then ask the people of knowledge if you do not know )

Therefore, the common Muslim who is not able to look into the evidences and make ijtihaad must ask the people of knowledge, and to learn the affairs of his Religion he needs from them, without restricting himself to a specific math-hab. Thus, the scholars say, "The math-hab of the common Muslim is the math-hab of the one who gives him his fatwaa."

One last thing before I address the other topic: In our time and in the times before us, there are and were great scholars who ascribe to math-habs, while, in reality, they followed the evidences. Their ascription to their math-hab only came because they studied that math-hab specifically, or that it was the one that was common in their land. Thus, they have been given the ascription to the math-hab, not because they were blind followers.

So it is said about Ibn Taymiyyah, for example, that he was a Hambalee, and the reality was that he followed the evidences. It is said about Ibn Al-Qayyim that he was a Hambalee, too, and the reality was that he followed the evidences. It is also said that Ibn Hajr was a Shaafi'ee, and the reality was that he followed the evidences. It is said about Al-Laknawee that he was a Hanafee, and the reality was that he followed the evidences. And it is said about Shaykh Bin Baaz and Shaykh Ibn 'Uthaymeen that they were Hambalees, and the reality is that they followed the evidences. It is said that Shaykh Muhammad ibn Ibraaheem was a Hambalee, and the reality is that he followed the evidences. It is said that Shaykh Al-Fawzaan is a Hambalee, and the reality is that he follows the evidences.

The manhaj of all of these great scholars is to give verdicts according to the evidence. When the evidence came to them, they followed it. If they did not have the evidence, then they would give a verdict according to their math-hab. They would clarify the ruling of on something based on their math-hab.

So this is a very important point to pay attention to when we talk about adhering to a math-hab.

We do not say that everyone must be mujtahids and follow the evidences. Without a doubt, the common people are not able to make ijtihaad and look into the evidences. We also do not say that everyone must follow a specific math-hab and follow it. Rather, what we say is that whoever is able to look into the evidences and draw his rulings from them, then he must make ijtihaad, looking into the evidences and following them.

And his status of being someone who make ijtihaad and looks into the evidences does not prevent him from being ascribed to a math-hab that he studied, or one that was common in his land, or one that he sees as being the closest to the truth in general when he is not able to derive a ruling himself from the evidences. This does not harm someone who is from those who can make ijtihaad and follow the evidences.

As for the one who does not reach this level, then he must ask the people of knowledge, as Allaah the Exalted says [2]:

( Then ask the people of knowledge if you do not know )

When he asks, he should try his best to make sure that the one he is asking is from the people of knowledge, and he should not specify that the one he asks be ascribed to a certain math-hab. Rather, he must follow what the scholar giving him his verdict says, so long as he is upon evidence, and Allaah knows best.


by Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in Makkah
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I will not respond to you Junaid hasan untill you give Salaam. Salaam is the greeting of a muslim to his fellow muslim brother or sister.

Wassalmoelaikoem warahmatullahi wbarakatuh,

Imad
 

Globalpeace

Banned
Taqleed; i.e. following a Madhab by SHAYKH MUHAMMAD IBN SAALIH AL-`UTHAYMEEN (RA)

SHAYKH MUHAMMAD IBN SAALIH AL-`UTHAYMEEN



When encountering a difficult issue, do you advise the student of knowledge not to stick to a madhhab, or [do you advise] to turn to a particular madhhab?


The Shaykh, hafidhahullaah, responded:


"If what is intended by sticking to a madhhab is that a person sticks to that madhhab, and turns away from everything else; whether the correct view lies in his madhhab or another madhhab - then this is not permissible, and is from the blameworthy and bigotted partisanship. But if a person ascribes to a particular madhhab in order to benefit from its principles and guidelines, but he refers it back to the Book and the Sunnah; [such that] if it becomes clear to him that the preferred view lies in another madhhab, he then adopts that view - then there is no problem with this

Source: As-Sahwatul-Islaamiyyah (pp.141-142).
 

Globalpeace

Banned
Taqleed; i.e. following a Madhab by SHAYKH SHAYKH SAALIH AL-FAWZAAN

SHAYKH SAALIH AL-FAWZAAN


The Shaykh, hafidhahullaah, was asked: Is it permissible for one who sticks to a particular madhhab in matters of worship, to turn away from it and stick to another madhhab whenever he wants? Or is it binding upon a Muslim to stick to just one madhhab until he dies? And is there a difference in how the Prayer should be performed between the four madhhabs or not? And what has been related from the Prophet sallallaahu `alayhi wa sallam concerning how the Prayer should be prayed?


The Shaykh, hafidhahullaah, responded:


"The issue of sticking to a madhhab has in it some detail. If a person has the ability to know the ruling from its proof, and to deduce the ruling from its proof, then it is not permitted for him to cling to a madhhab. rather, it is upon him to take the ruling from the evidence - if he has the ability to do so. However, this is rare amongst the people, since this is a quality of the mujtahideen from the people of knowledge; those that have reaced the levels of ijtihaad. As for one who is not like that, then he cannot take the rulings directly from the evidences. And this is the predominant case amongst the people, especially in these latter times. So [in such a case] there is no harm in adopting one of the four madhhabs and making taqleed of one of them.


However, he should not make blind taqleed such that he takes all that is in the madhhab; whether it is correct or incorrect. Rather, it is upon him to take from the madhhab that which - in his view - does not clearly oppose the evidence. As for those views in the madhhab which clearly oppose the evidence, then it is not permissible for the Muslim to take it. Rather it is upon him to adopt what is established by the proof, even if it is in another madhhab. So his leaving the madhhab for another madhhab in order to follow the evidence is something good; this is a matter which is good - rather it is obligatory; since following the evidence is an obligation.


As for adopting one madhhab sometimes and another at other times, then this moving is from the angle of following one's desires and seeking concessions, and this is not permissible. Meaning, that whatever accords with one's whims and desires, from the sayings of the people of knowledge, is taken - even if it opposes the proof; and whatever opposes one's whims and desires is left - even if it has a proof. This is the following of whims and desires, and we seek refuge in Allaah [from that]. Thus, moving from one madhhab to another, due to following one's desires, or due to ease or seeking concession; then this is not permissible. As for moving from one madhhab to another due to following an evidence, or to flee from a saying that does not have a proof, or from an erroneous view - then this is a matter that is encouraged and sought from a Muslim. And Allaah knows best.


As for the issue concerning the differences between the four madhhabs in the Prayer, then the four madhhabs - and all praise is for Allaah - are in agreement about most of the rulings concerning the Prayer, in general. Their differences are in some of the details of the Prayer. From [such differences] are, for example, that [one of them] may consider something to be prescribed, whilst another may not consider it to be prescribed; one may consider something to be obligatory, whilst another may consider it to be recommended; and so on. So the differences are in the details of the Prayer. But as for the rulings of the Prayer in general, then there is no difference - and all praise is for Allaah ..."

Source: Muntaqaa min Fataawaa (5/365-366).
 

Globalpeace

Banned
Taqleed; i.e. following a Madhab by SHAYKHUL-ISLAAM IBN TAYMIYYAH

Ibn Taymiyyah was asked: To explain Najmud-Deen Ibn Hamdaan`s saying: "Whoever clings to a madhhab is to be criticised if he opposes it without a proof, or taqleed, or any other excuse."


Ibn Taymiyyah, rahimahullaah, responded by saying:


"Two things are intended by this [saying]:- Firstly: That whoever clings to a specific madhhab, then acts in opposition to it; without making taqleed of the fatwaa of another scholar, nor does he use an evidence as a proof which would necessitate opposing this, nor due to any other Sharee`ah excuse which makes it permissible for him to do what he has done - then such a person is a follower of his whims and desires; acting without [making] ijtihaad or taqleed; and doing something forbidden without a Sharee`ah excuse. So this is evil; this is what Shaykh Najmud-Deen intended, and there is a text from Imaam Ahmad and others that it is not for anyone to believe a thing to be obligatory or forbidden, then, merely based upon whims and desires, believe that it is not obligatory nor forbidden ... However, if there becomes clear to him something which necessitates preferring one saying over another; either due to detailed proofs if he knows and understands them, or because he holds one of the two people to be more knowledgeable about this matter and having more piety about what he says, and so he leaves the saying of that one for the saying of the other one - then this is permissible, rather it is obligatory. And there is a text from Imaam Ahmad concerning this

Source: 4. Majmoo` Fataawaa (20/220-221).
 

Globalpeace

Banned
Simple Problem!

Asslamo Allaikum,

Whenever I revisit TTI; there is some hotly debated issue; I love it!

:SMILY335:

Read all 4 posts carefully previously its a VERY SIMPLE ISSUE:

1) It's NOT Haram to follow a Madhab; rather you can follow any Madhab as previously explained by Brother Al-Faj'r and in the 1st post by Shaykh Salman

2) Its HARAM to do Ijtehad/Taqleed in matters which are clear in Qur'aan & Sunnah

3) Its not good to cling to a weak opinion on the cost of Qur'aan and Sunnah

4) Unfortuntely a lot of Sufees do JUSTIFY their parctices in the garb of following a Madhab!

Most people follow stuff which they THINK is part of a Madhab, without knowledge, justification or daleel!

As previously stated most Ulama of Najd' followed and still follow the Hanbali Madhab in principle (as made clear many times by Shaykh Bin Baaz (RA)); and it is clear to most Brothers/Sisters who have studied in Naj'd.

Jazakullah Khairun
 

Assaalik

New Member
Assalaamu 'alaikum

I never knew additions have been made to this thread. Don't they give Email updates?

My first two posts on this forum were intended to get brothers thinking. If they think about the statement they would realize that there must be a standard of knowledge before extracting rulings from primary sources. This raises the question: What do those who do not have this qualification do?

If I find a hadeeth that tells a story of Sahabi RA as they used to drink, would I then be permitted to drink? No doubt the reply is no.
So this indicates to us that one hadeeth no matter how clear does not suffice. Rather, what is needed is every relevant piece of information
(hadeeth, iyah etc..) in order to extract a ruling. How could you know what information is relevant unless you know the whole corpus of hadeeth for example. Surely you can't resort to bulough al maraam because that would be taqleed of what the Shafi's thought were relevant so you can't take their word for it. You must resort to the whole copus.

wa salam
 

AbuKhalid

Junior Member
Someone said in this post earlier how sufees have thier followers blind follow thier madhab ... and i'd like to add that it is very true !!

Among the most fervent preachers of "you have to choose a madhab" are the soofees or those who learnt under soofees, such as Hamza Yusuf. He advocates this idea, and we know very well about him and the institute now.

Soofees have this idea of the shaykh/ mureed relation that they propagate which is very dangerous. Not even the students of the 4 imaams were like that!

But the idea of taqleed and "you have to choose a madhab" suits them. So we see people who learnt in environments influenced by sufism preaching the same.

So, like ive said before .. take this example: Imaam Muhammad Ibnul Hassan, student of Imaam Abu Haneefa was also the student of Imaam Maalik

or .. the example of Imaam ash shaafiee, who combines the Hanafee and the maaliki fiqh. He learnt from Imaam Maalik and Muhammad ibnul Hassan. Then traveled to egypt to learn from Imaam al layth. But Imaam Al layth already died, so he learnt from his students.

So, if we really needed to stick to a madhab then why did Muhammad ibn Hassan, a Hanafee was also a student of Imaam Maalik, hence Maaliki.

How about, Imaam ash shaafei ... then he must be maaliki. But also Hanafee since he learnt from Imaam Muhammad

SO IN CONCLUSION< RESTRICTING ONE SELF TO A MADHAB HAS NO BASIS AT ALL IN ISLAM.

Think about it:

Imaam Ahmad was a Shaafei? yes, he was his student. He was also a student of imaam Abu Yusuf, student of imaam Abu Haneefa. So Already he directly gained kknowledge from 2 different, famous madhaahib!!! And of course, Imaam Ash shaafeei, combined the Hanafee+ Maliki fiqh ... so .. that means what? Imaam Ahmad gained the knowledge of all 4 madhab, enough to refute claims that u have to stick to one madhhab! so is everyone in agreement now on the issue?

P.S I would like to get clarification on that statement: "Surely you can't resort to bulough al maraam because that would be taqleed of what the Shafi's thought were relevant". It seems from this statement that poeple mistakenly believe that if we reject "madhabism' then we cannot learn from any books of the imaams or of their students. But that is either misconception or iignorance. People become so narrow minded (as happened in the past) that they do not read from Muwatta for example or from Musnad.

And did I mention who were among the stdents of Imam Ahmad?? Imaam Bukhaari and Imaam Muslim. So the ignorant person would say ... dont take from the saheehayn, they are Hambali !!! May Allah remove us and all muslims from the darkness of ignorance, and guide us to the right path! Ameen
 
who says acctuelly that if i am a hanafi i am not allowed to read the books of shafii or maliki or its not good for us as a hanafi followers?

all those big olamas they know everything which hadiths are quoted by these 4 imams.

if we have enough knowledge then to follow madhabs no more importent for me.
then i can decied for my self which hadith is correct for me.

but as a very weak muslim i am not able to read all those hadiths and then to take decision which hadiths is valid for my self.

if i will big shiekh as other salafi brother then i will feel no more importent to follow hadiths which is shown by imams.

for that reason i follow the hadiths and quran which is shown by imam hanafi,
not his own dialouges.
 
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