Assalam Alaykum Dear All
Brother you should know thaT
Deobanbi,Salafi,wahabi,Sufi,Sunni,Ash`ari,Maturidiyyah is ideological groups
claim to belong to Ahl al-Sunnah wa’l-Jamaa’ah
but hanafi is from the fiqhi madhhabs like Maalikis, Shaafa’is,Hanbalis
But we need to belong to Ahl al-Sunnah wa’l-Jamaa’ah insha`Allaah
Al-Salaf al-Saalih (the righteous forebears) are the elite of Ahl al-Sunnah wa’l-Jamaa’ah, and following them is the standard by which Ahl al-Sunnah are distinguished from others.
But what is more important than merely claiming to belong to them is belonging to them in a real sense, in words, beliefs and actions, and following them in that.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked: Some people objected to saying that one belongs to Ahl al-Sunnah wa’l-Jamaa’ah and said that everyone says that, and it is better to say that one belongs to al-Salaf al-Saalih.
He replied:
The Salaf are Ahl al-Sunnah wa’l-Jamaa’ah, and there is nothing wrong with saying that one belongs to them. Rather that is a duty, and he is one of the believers, one of the followers of Ahl al-Sunnah wa’l-Jamaa’ah, one of the followers of the Sahaabah, one of those who believe in Allaah and the Last Day, one who belongs to the people of truth and does not belong to the people of falsehood, who strives to follow truth path sincerely and does not pay mere lip service, who strives against his inclinations until he becomes sincere. End quote.
Majmoo’ Fataawa Ibn Baaz (28/50)
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The difference between different ideological groups and the fiqhi madhhabs
Ahl al-Sunnah wa’l-Jamaa’ah are not to be regarded as opposition to the Maalikis, Shaafa’is, Hanbalis and the like, rather they are opposed to the followers of innovated and misguided beliefs and ways such as the Ash’aris, Mu’tazilis, Murji’is, Sufis and so on. The Hanafis, Maalikis, Shaafa’is and Hanbalis are schools of fiqh, whose imams are among Ahl al-Sunnah wa’l-Jamaa’ah, and indeed are among the leaders of Ahl al-Sunnah wa’l-Jamaa’ah. But unfortunately the followers of most of those madhhabs and schools of fiqh have begun to follow the people of innovation and misguidance in their beliefs, so many of the Shaafa’is and Maalikis have become Ash’aris, and many of the Hanafis have become Maatireedis. But with regard to ‘aqeedah, the Hanbalis – apart from a very few – have been spared the change to something other than the ‘aqeedah of Ahl al-Sunnah wa’l-Jamaa’ah.
The basic principle concerning the Muslim is that he adheres to the Qur’aan and Sunnah according to the understanding of the companions of the Prophet (peace and blessings of Allaah be upon him) and those who followed them in guidance. As for following one of these four madhhabs or any other, that is not obligatory or recommended, and the Muslim does not have to adhere to any one of them in particular. Rather the one who adheres to a particular madhhab in every issue is being a partisan who is guilty of blind following. End quote.
Hal al-Muslim mulzim bi Ittibaa’ Madhhab mu’ayyin min al-Madhhab al-Arba’ah? By al-Ma’soomi, p. 38.
There is nothing wrong with following the four schools of fiqh if a Muslim does not have sufficient knowledge to enable him to derive rulings from the Qur’aan and Sunnah himself, but if it becomes clear to him that the correct view is other than that of his madhhab, then he must follow the correct view and not his madhhab.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
In the Qur’aan, Allaah condemns the one who turns away from following the Messengers and follows instead the religion invented by his forefathers. This is imitation (taqleed) which is forbidden by Allaah and His Messenger, i.e., following someone other than the Messenger in matters that go against the Messenger. This is haraam for everyone according to the consensus of the Muslims, for there is no obedience to any created being if it involves disobedience towards the Creator. Obedience to the Messenger is obligatory for every one, elite and common folk alike, at all times and in all places, both inwardly and outwardly, and in all situations… Allaah has enjoined obedience to the Messenger upon all people, in approximately forty places in the Qur’aan.
It is permissible for one who is unable to derive rulings to follow a scholar, according to the majority of scholars… the kind of imitation or following that is forbidden by the texts and according to scholarly consensus is that which goes against the words of Allaah and His Messenger. end quote.
Majmoo’ al-Fataawa, 19/260-266
The followers of the salaf are those who adhere to the Qur’aan and Sunnah in their beliefs, fiqh and conduct and do not go against what is proven in the Qur’aan and Sunnah and what is agreed upon by the salaf of this ummah.
Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:
What is meant by the salafi madhhab is the way of the salaf (early generations) of this ummah, namely the Sahaabah, Taabi’een and prominent imams with regard to issues of ‘aqeedah, sound method, sincere faith and adherence to the beliefs, laws, etiquette and conduct of Islam, unlike the innovators, deviants and those who are confused.
Among the most prominent of those who advocated the madhhab or way of the salaf were the four imams, Shaykh al-Islam Ibn Taymiyah and his students, Shaykh Muhammad ibn ‘Abd al-Wahhaab and his students, and other reformers and renewers; there is no era when there was not someone who is establishing evidence for the right way.
There is nothing wrong with calling them Ahl al-Sunnah wa’l-Jamaa’ah, so as to differentiate between them and the followers of deviant groups. This is not praising oneself, rather it is distinguishing between the people of truth and the people of falsehood. End quote.
Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan, 1/question no. 206.
you should know how was the science of fiqh developed
During the lifetime of the Prophet (peace and blessings of Allaah be upon him) the Muslims used to receive the rulings of Islam directly from him. The Qur’aan came down as a teacher, guide and mufti, as Allaah said (interpretation of the meaning):
“They ask you for a legal verdict. Say: “Allaah directs (thus) about Al-Kalaalah (those who leave neither descendants nor ascendants as heirs)…”[al-Nisa’ 4:176]
And it came to explain matters concerning which the Prophet (peace and blessings of Allaah be upon him) and his companions were uncertain, as in the story of the woman who asked the Prophet (peace and blessings of Allaah be upon him) about her husband’s divorcing her by zihaar (a jaahili form of divorce in which the husband says to his wife, “You are to me as my mother’s back”), as a result of which the first verses of Soorat al-Mujaadilah were revealed.
The Prophet (peace and blessings of Allaah be upon him) used to send some of his companions to teach the new Muslims how to worship and to give them legal rulings (fatwa). The Prophet (peace and blessings of Allaah be upon him) used to allow them a certain amount of room in understanding the texts of sharee’ah, then he would approve of their interpretation or correct them. At the time of the Prophet (peace and blessings of Allaah be upon him) a number of the Sahaabah used to issue fatwas (legal rulings). Some of the scholars said that they numbered fourteen, but in fact there were more than that. The Prophet (peace and blessings of Allaah be upon him) was the imaam (leader) and teacher of mankind and at that time people spoke proper Arabic so whatever variations in interpretation there were, were few and minor. So the death of the Prophet (peace and blessings of Allaah be upon him) was counted as a great loss to the ummah, because they lost their leader, guide and perfect example.
It was narrated that Anas ibn Maalik said: “After the death of the Messenger of Allaah (peace and blessings of Allaah be upon him), Abu Bakr said to ‘Umar, ‘Let us go to Umm Ayman and visit her as the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do. When they came to her, she wept, and they said to her, ‘Why are you weeping? What is with Allaah is better for His Messenger (peace and blessings of Allaah be upon him).’ She said, ‘I am not weeping because I do not know that what is with Allaah is better for His Messenger (peace and blessings of Allaah be upon him); rather I am weeping because the revelation from heaven has come to an end.’ She moved them to tears and they started weeping with her.” (Narrated by Muslim, 2454). But the Prophet (peace and blessings of Allaah be upon him) did not die until after the religion had been completed.
One of the characteristics of this religion, which was perfected during the time of the Prophet (peace and blessings of Allaah be upon him), was that it includes features which qualify it to remain and continue until the end of time.
Therefore this religion and understanding of it remained after the death of the Prophet (peace and blessings of Allaah be upon him) and it will abide until the Day of Resurrection. After the death of the Prophet (peace and blessings of Allaah be upon him), the people followed his guidance and the guidance of the Rightly-Guided khaleefahs who followed him. Abu Bakr (may Allaah be pleased with him) used to judge amongst them and issue fatwas to them based on what he found in the Qur’aan and hadeeth. If he could not find an answer, he would go out and ask the Muslims, saying, “Such and such an issue has been referred to me, do you know whether the Messenger of Allaah (peace and blessings of Allaah be upon him) passed a judgement concerning such a matter?” Then perhaps a group of them would come to him, all of them saying that the Messenger of Allaah (peace and blessings of Allaah be upon him) had passed a judgement on it. Then Abu Bakr would say, “Praise be to Allaah Who has caused there to be among us those who memorized things from our Prophet.” And if he was unable to find any Sunnah narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him), he would gather the leaders of the people and the best among them and if they agreed on something he would pass judgement according to that.
‘Umar (may Allaah be pleased with him) did the same after Abu Bakr had died.
Then the Sahaabah (may Allaah be pleased with them) dispersed to different regions as teachers and mujaahideen, after the expansion of the Islamic territory. Each of them used to issue fatwas in accordance with what he knew of the Qur’aan and Sunnah, or the actions of Abu Bakr or ‘Umar, or the conclusions to which his own ijtihaad led him. The muftis among the Sahaabah numbered more than one hundred, and those who issued many fatwas numbered seven, as Ibn al-Qayyim says. They were: ‘Umar ibn al-Khattaab, ‘Ali ibn Abi Taalib, ‘Abd-Allaah ibn Mas’ood, ‘Aa’ishah Umm al-Mu’mineen, Zayd ibn Thaabit, ‘Abd-Allaah ibn ‘Abbaas and ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them all).
‘Umar (may Allaah be pleased with him) and his son, and Zayd ibn Thaabit (may Allaah be pleased with them), were in Madeenah, and many students became scholars at their hands, such as Saalim ibn ‘Abd-Allaah ibn ‘Umar, Naafi’ and others. Their knowledge was passed to the seven fuqaha’ and ultimately to Imaam Maalik ibn Anas al-Asbahi.
Ibn Mas’ood and then ‘Ali were in Kufa, and a number of the Taabi’een learned from them, such as ‘Ilqimah, al-Aswad, Masrooq, Shurayh al-Qaadi, Silah ibn Zafar and many others besides them, until that knowledge reached Imaam Abu Haneefah al-Nu’maan ibn Thaabit.
Fiqh and knowledge spread throughout the ummah from the companions of Ibn Mas’ood, the companions of Zayd ibn Thaabit, the companions of ‘Abd-Allaah ibn ‘Umar, and the companions of ‘Abd-Allaah ibn ‘Abbaas. That happened in Kufa, Madeenah and Makkah, respectively. These Taabi’een used to issue fatwas when the greatest Sahaabah were present, and they granted them permission to do that.
For example, Ibn ‘Umar used to say of Sa’eed ibn al-Musayyib: he is one of the muftis or one of those to be followed.
And he said of him: if the Prophet (peace and blessings of Allaah be upon him) had seen him, he would have been happy with him.
Via these people, knowledge spread far and wide. Then the ahaadeeth were compiled in books and the numbers of students increased who occupied themselves with memorizing them and writing them down; then knowledge spread throughout the earth. Most of the people were religiously-committed and aware, and this prevented anyone from speaking without knowledge or claiming to be a scholar when he was not qualified to describe himself as such. Then differences because widespread and people became involved in the field of knowledge who would have been better off refraining from it. But by the wisdom of Allaah the religion was regulated and preserved by imams whom the ummah agreed that they were leaders and knowledgeable and that they had reached the utmost degree of knowledge of rulings and fatwas. Allaah caused them to become well known and their virtue spread throughout the world. Students flocked to them to learn and study, and their views were compiled in books. The opinions of the Sunni schools of thought which followed the truth of the Qur’aan and Sunnah and which rejected innovations in religion (bid’ah), according to what was transmitted by the students of the great imams, were recorded according to what was transmitted by the students of these great scholars, so the views of each imaam became a madhhab that is followed.
The most famous of these madhhabs nowadays are just four: the Hanafi, Maaliki, Shaafa’i and Hanbali madhhabs. The followers of these madhhabs are agreed on most matters and on the most important issues of religion, and the differences in understanding and in the evidence that reached them have to do with minor issues. All of them are following something good, may Allaah have mercy on them. Then each of these madhhabs developed in ways which it would take too long to explain here, until things became as they are nowadays, where each madhhab has books containing its issues and methods of deriving rulings and interpreting evidence. And among the imams there are, praise be to Allaah, mujtahids who can produce rulings on contemporary events and issues by means of the understanding that Allaah has bestowed upon them, using ijtihaad, qiyaas (analogy), the principles of the objectives of sharee’ah, the sayings of previous scholars, and the principles of usool al-fiqh. Thus fiqh continued to be a rich discipline, comprehending all the issues of life which the Muslims need to know about.
At all times there is someone who is showing the correct way, based on evidence, who recognizes the truth concerning a certain issue and he knows how to reach the correct conclusion. The scholars could not agree on something that is incorrect, hence the ummah cannot all follow falsehood. We ask Allaah to cause us to understand His religion and to bless us with knowledge and righteous deeds. And Allaah knows best.
For more information see:
Al-Fikr al-Saami fi Taareekh al-Fiqh al-Islaami and Taareekh al-Fiqh al-Islami by ‘Umar ibn Sulaymaan al-Ashqar.
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Imitation (taqleed), following the evidence (daleel)
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The followers of the madhhabs are not all the same. Some of them are mujtahids within their madhhab, and some are followers (muqallids) who do not go against their madhhabs in any regard.
Al-Buwayti, al-Muzani, al-Nawawi and Ibn Hajr were followers of Imam al-Shaafa’i, but they were also mujtahids in their own right and differed with their imam when they had evidence. Similarly Ibn ‘Abd al-Barr was a Maaliki but he differed with Maalik if the correct view was held by someone else. The same may be said of the Hanafi imams such as Abu Yoosuf and Muhammad al-Shaybaani, and the Hanbali imams such as Ibn Qudaamah, Ibn Muflih and others.
The fact that a student studied with a madhhab does not mean that he cannot go beyond it if he finds sound evidence elsewhere; the only one who stubbornly clings to a particular madhhab (regardless of the evidence) is one who lacking in religious commitment and intellect, or he is doing that because of partisan attachment to his madhhab.
The advice of the leading imams is that students should acquire knowledge from where they acquired it, and they should ignore the words of their imams if they go against the hadeeth of the Prophet SAWS (peace and blessings of Allaah be upon him).
Abu Haneefah said: “This is my opinion, but if there comes someone whose opinion is better than mine, then accept that.” Maalik said: “I am only human, I may be right or I may be wrong, so measure my words by the Qur’aan and Sunnah.” Al-Shaafa’i said: “If the hadeeth is saheeh, then ignore my words. If you see well established evidence, then this is my view.” Imam Ahmad said: “Do not follow me blindly, and do not follow Maalik or al-Shaafa’i or al-Thawri blindly. Learn as we have learned.” And he said, “Do not follow men blindly with regard to your religion, for they can never be safe from error.”
No one has the right to follow an imam blindly and never accept anything but his worlds. Rather what he must do is accept that which is in accordance with the truth, whether it is from his imam or anyone else.
Shaykh al-Islam Ibn Taymiyah said:
No one has to blindly follow any particular man in all that he enjoins or forbids or recommends, apart from the Messenger of Allaah (peace and blessings of Allaah be upon him). The Muslims should always refer their questions to the Muslim scholars, following this one sometimes and that one sometimes. If the follower decides to follow the view of an imam with regard to a particular matter which he thinks is better for his religious commitment or is more correct etc, that is permissible according to the majority of Muslim scholars, and neither Abu Haneefah, Maalik, al-Shaafa’i or Ahmad said that this was forbidden.
Majmoo’ al-Fataawa, 23/382.
Shaykh Sulaymaan ibn ‘Abd-Allaah (may Allaah have mercy on him) said:
Rather what the believer must do, if the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him) have reached him and he understands them with regard to any matter, is to act in accordance with them, no matter who he may be disagreeing with. This is what our Lord and our Prophet (peace and blessings of Allaah be upon him) have enjoined upon us, and all the scholars are unanimously agreed on that, apart from the ignorant blind followers and the hard-hearted. Such people are not scholars.
Tayseer al-‘Azeez al-Hameed, p. 546
Based on this, there is nothing wrong with a Muslim being a follower of a certain madhhab, but if it becomes clear to him that the truth (concerning a given matter) is different from the view of his madhhab, then he must follow the truth.
With regard to Ibn Hazm, he was an imam and a mujtahid, and he regarded blind following as haraam. He was not a follower of any of the imams, neither Imam Ahmad nor any other imam. Rather he was the imam of ahl al-zaahir (the Zaahiris or literalists) during his own time and until now. Perhaps the view that he was a follower of Imam Ahmad (if this report is true) has to do with matters of aqeedah and Tawheed, even though he held different opinions and reckless views with regard to issues pertaining to the divine names and attributes.
See his biography in Siyar A’laam al-Nubala’, 18/184-212
What is obligatory is to follow that which is indicated by the evidence (daleel) of the Qur’aan and Sunnah, even if it differs from what the madhhab says. But it is essential to understand the Qur’aan and Sunnah as they were understood by the Salaf, and not only by our understanding of them. What is meant by the Salaf is the Sahaabah and the Taabi’een.
you should know the Muslim’s attitude towards the differences of the scholars ..
If the Muslim has enough knowledge to enable him to compare the views of the scholars based on the evidence and to decide which is more likely to be correct, and he can tell what is more correct and more likely to be correct, then he must do that, because Allaah has commanded us to refer disputed matters to the Qur’aan and Sunnah, as He says (interpretation of the meaning):
“(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination”[al-Nisa’ 4:59]
So he should refer the disputed matter to the Qur’aan and Sunnah, and whatever appears to him to be more correct, based on the evidence, is what he should follow, because what is obligatory is to follow the evidence, and he may refer to the words of the scholars to help him understand the evidence.
But if the Muslim does not have sufficient knowledge to enable him to decide which of the scholarly opinions is more likely to be correct, then he should ask the people of knowledge whose knowledge and religious commitment he trusts and then follow the advice or fatwas they give. Allaah says (interpretation of the meaning):
“So ask the people of the Reminder if you do not know”
[al-Anbiya’ 21:43]
The scholars have stated that the madhhab of the common man is the madhhab of his mufti.
If their opinions differ, then he should follow the one who is most trustworthy and most knowledgeable. This is like when a person falls sick – may Allaah give us all good health – and he looks for the most trustworthy and knowledgeable doctor so that he can go to him, because he is most likely to give him the right treatment than anyone else. It is more important to be on the safe side in religious matters than in worldly ones.
It is not permissible for the Muslim to follow whatever scholarly opinion suits his desires if it goes against the evidence, or to seek fatwas from those who he thinks are going to be lenient in their fatwas.
Rather he has to be on the safe side when it comes to his religion, and ask the scholars who have the most knowledge and are most fearing of Allaah.
Al-Khilaaf bayna al-‘Ulama’ by Shaykh Ibn ‘Uthaymeen, 26; Liqa’ Munawwa’ ma’a Shaykh Saalih al-Fawzaan, p. 25, 26
1.deobandi
2.salafi
3.wahabi
4.hanafi
5.sunni
6.sufi
what is Ash'ari?
What is Maturidiyyah?
Brother you should know thaT
Deobanbi,Salafi,wahabi,Sufi,Sunni,Ash`ari,Maturidiyyah is ideological groups
claim to belong to Ahl al-Sunnah wa’l-Jamaa’ah
but hanafi is from the fiqhi madhhabs like Maalikis, Shaafa’is,Hanbalis
But we need to belong to Ahl al-Sunnah wa’l-Jamaa’ah insha`Allaah
Al-Salaf al-Saalih (the righteous forebears) are the elite of Ahl al-Sunnah wa’l-Jamaa’ah, and following them is the standard by which Ahl al-Sunnah are distinguished from others.
But what is more important than merely claiming to belong to them is belonging to them in a real sense, in words, beliefs and actions, and following them in that.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked: Some people objected to saying that one belongs to Ahl al-Sunnah wa’l-Jamaa’ah and said that everyone says that, and it is better to say that one belongs to al-Salaf al-Saalih.
He replied:
The Salaf are Ahl al-Sunnah wa’l-Jamaa’ah, and there is nothing wrong with saying that one belongs to them. Rather that is a duty, and he is one of the believers, one of the followers of Ahl al-Sunnah wa’l-Jamaa’ah, one of the followers of the Sahaabah, one of those who believe in Allaah and the Last Day, one who belongs to the people of truth and does not belong to the people of falsehood, who strives to follow truth path sincerely and does not pay mere lip service, who strives against his inclinations until he becomes sincere. End quote.
Majmoo’ Fataawa Ibn Baaz (28/50)
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The difference between different ideological groups and the fiqhi madhhabs
Ahl al-Sunnah wa’l-Jamaa’ah are not to be regarded as opposition to the Maalikis, Shaafa’is, Hanbalis and the like, rather they are opposed to the followers of innovated and misguided beliefs and ways such as the Ash’aris, Mu’tazilis, Murji’is, Sufis and so on. The Hanafis, Maalikis, Shaafa’is and Hanbalis are schools of fiqh, whose imams are among Ahl al-Sunnah wa’l-Jamaa’ah, and indeed are among the leaders of Ahl al-Sunnah wa’l-Jamaa’ah. But unfortunately the followers of most of those madhhabs and schools of fiqh have begun to follow the people of innovation and misguidance in their beliefs, so many of the Shaafa’is and Maalikis have become Ash’aris, and many of the Hanafis have become Maatireedis. But with regard to ‘aqeedah, the Hanbalis – apart from a very few – have been spared the change to something other than the ‘aqeedah of Ahl al-Sunnah wa’l-Jamaa’ah.
The basic principle concerning the Muslim is that he adheres to the Qur’aan and Sunnah according to the understanding of the companions of the Prophet (peace and blessings of Allaah be upon him) and those who followed them in guidance. As for following one of these four madhhabs or any other, that is not obligatory or recommended, and the Muslim does not have to adhere to any one of them in particular. Rather the one who adheres to a particular madhhab in every issue is being a partisan who is guilty of blind following. End quote.
Hal al-Muslim mulzim bi Ittibaa’ Madhhab mu’ayyin min al-Madhhab al-Arba’ah? By al-Ma’soomi, p. 38.
There is nothing wrong with following the four schools of fiqh if a Muslim does not have sufficient knowledge to enable him to derive rulings from the Qur’aan and Sunnah himself, but if it becomes clear to him that the correct view is other than that of his madhhab, then he must follow the correct view and not his madhhab.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
In the Qur’aan, Allaah condemns the one who turns away from following the Messengers and follows instead the religion invented by his forefathers. This is imitation (taqleed) which is forbidden by Allaah and His Messenger, i.e., following someone other than the Messenger in matters that go against the Messenger. This is haraam for everyone according to the consensus of the Muslims, for there is no obedience to any created being if it involves disobedience towards the Creator. Obedience to the Messenger is obligatory for every one, elite and common folk alike, at all times and in all places, both inwardly and outwardly, and in all situations… Allaah has enjoined obedience to the Messenger upon all people, in approximately forty places in the Qur’aan.
It is permissible for one who is unable to derive rulings to follow a scholar, according to the majority of scholars… the kind of imitation or following that is forbidden by the texts and according to scholarly consensus is that which goes against the words of Allaah and His Messenger. end quote.
Majmoo’ al-Fataawa, 19/260-266
The followers of the salaf are those who adhere to the Qur’aan and Sunnah in their beliefs, fiqh and conduct and do not go against what is proven in the Qur’aan and Sunnah and what is agreed upon by the salaf of this ummah.
Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:
What is meant by the salafi madhhab is the way of the salaf (early generations) of this ummah, namely the Sahaabah, Taabi’een and prominent imams with regard to issues of ‘aqeedah, sound method, sincere faith and adherence to the beliefs, laws, etiquette and conduct of Islam, unlike the innovators, deviants and those who are confused.
Among the most prominent of those who advocated the madhhab or way of the salaf were the four imams, Shaykh al-Islam Ibn Taymiyah and his students, Shaykh Muhammad ibn ‘Abd al-Wahhaab and his students, and other reformers and renewers; there is no era when there was not someone who is establishing evidence for the right way.
There is nothing wrong with calling them Ahl al-Sunnah wa’l-Jamaa’ah, so as to differentiate between them and the followers of deviant groups. This is not praising oneself, rather it is distinguishing between the people of truth and the people of falsehood. End quote.
Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan, 1/question no. 206.
you should know how was the science of fiqh developed
During the lifetime of the Prophet (peace and blessings of Allaah be upon him) the Muslims used to receive the rulings of Islam directly from him. The Qur’aan came down as a teacher, guide and mufti, as Allaah said (interpretation of the meaning):
“They ask you for a legal verdict. Say: “Allaah directs (thus) about Al-Kalaalah (those who leave neither descendants nor ascendants as heirs)…”[al-Nisa’ 4:176]
And it came to explain matters concerning which the Prophet (peace and blessings of Allaah be upon him) and his companions were uncertain, as in the story of the woman who asked the Prophet (peace and blessings of Allaah be upon him) about her husband’s divorcing her by zihaar (a jaahili form of divorce in which the husband says to his wife, “You are to me as my mother’s back”), as a result of which the first verses of Soorat al-Mujaadilah were revealed.
The Prophet (peace and blessings of Allaah be upon him) used to send some of his companions to teach the new Muslims how to worship and to give them legal rulings (fatwa). The Prophet (peace and blessings of Allaah be upon him) used to allow them a certain amount of room in understanding the texts of sharee’ah, then he would approve of their interpretation or correct them. At the time of the Prophet (peace and blessings of Allaah be upon him) a number of the Sahaabah used to issue fatwas (legal rulings). Some of the scholars said that they numbered fourteen, but in fact there were more than that. The Prophet (peace and blessings of Allaah be upon him) was the imaam (leader) and teacher of mankind and at that time people spoke proper Arabic so whatever variations in interpretation there were, were few and minor. So the death of the Prophet (peace and blessings of Allaah be upon him) was counted as a great loss to the ummah, because they lost their leader, guide and perfect example.
It was narrated that Anas ibn Maalik said: “After the death of the Messenger of Allaah (peace and blessings of Allaah be upon him), Abu Bakr said to ‘Umar, ‘Let us go to Umm Ayman and visit her as the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do. When they came to her, she wept, and they said to her, ‘Why are you weeping? What is with Allaah is better for His Messenger (peace and blessings of Allaah be upon him).’ She said, ‘I am not weeping because I do not know that what is with Allaah is better for His Messenger (peace and blessings of Allaah be upon him); rather I am weeping because the revelation from heaven has come to an end.’ She moved them to tears and they started weeping with her.” (Narrated by Muslim, 2454). But the Prophet (peace and blessings of Allaah be upon him) did not die until after the religion had been completed.
One of the characteristics of this religion, which was perfected during the time of the Prophet (peace and blessings of Allaah be upon him), was that it includes features which qualify it to remain and continue until the end of time.
Therefore this religion and understanding of it remained after the death of the Prophet (peace and blessings of Allaah be upon him) and it will abide until the Day of Resurrection. After the death of the Prophet (peace and blessings of Allaah be upon him), the people followed his guidance and the guidance of the Rightly-Guided khaleefahs who followed him. Abu Bakr (may Allaah be pleased with him) used to judge amongst them and issue fatwas to them based on what he found in the Qur’aan and hadeeth. If he could not find an answer, he would go out and ask the Muslims, saying, “Such and such an issue has been referred to me, do you know whether the Messenger of Allaah (peace and blessings of Allaah be upon him) passed a judgement concerning such a matter?” Then perhaps a group of them would come to him, all of them saying that the Messenger of Allaah (peace and blessings of Allaah be upon him) had passed a judgement on it. Then Abu Bakr would say, “Praise be to Allaah Who has caused there to be among us those who memorized things from our Prophet.” And if he was unable to find any Sunnah narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him), he would gather the leaders of the people and the best among them and if they agreed on something he would pass judgement according to that.
‘Umar (may Allaah be pleased with him) did the same after Abu Bakr had died.
Then the Sahaabah (may Allaah be pleased with them) dispersed to different regions as teachers and mujaahideen, after the expansion of the Islamic territory. Each of them used to issue fatwas in accordance with what he knew of the Qur’aan and Sunnah, or the actions of Abu Bakr or ‘Umar, or the conclusions to which his own ijtihaad led him. The muftis among the Sahaabah numbered more than one hundred, and those who issued many fatwas numbered seven, as Ibn al-Qayyim says. They were: ‘Umar ibn al-Khattaab, ‘Ali ibn Abi Taalib, ‘Abd-Allaah ibn Mas’ood, ‘Aa’ishah Umm al-Mu’mineen, Zayd ibn Thaabit, ‘Abd-Allaah ibn ‘Abbaas and ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them all).
‘Umar (may Allaah be pleased with him) and his son, and Zayd ibn Thaabit (may Allaah be pleased with them), were in Madeenah, and many students became scholars at their hands, such as Saalim ibn ‘Abd-Allaah ibn ‘Umar, Naafi’ and others. Their knowledge was passed to the seven fuqaha’ and ultimately to Imaam Maalik ibn Anas al-Asbahi.
Ibn Mas’ood and then ‘Ali were in Kufa, and a number of the Taabi’een learned from them, such as ‘Ilqimah, al-Aswad, Masrooq, Shurayh al-Qaadi, Silah ibn Zafar and many others besides them, until that knowledge reached Imaam Abu Haneefah al-Nu’maan ibn Thaabit.
Fiqh and knowledge spread throughout the ummah from the companions of Ibn Mas’ood, the companions of Zayd ibn Thaabit, the companions of ‘Abd-Allaah ibn ‘Umar, and the companions of ‘Abd-Allaah ibn ‘Abbaas. That happened in Kufa, Madeenah and Makkah, respectively. These Taabi’een used to issue fatwas when the greatest Sahaabah were present, and they granted them permission to do that.
For example, Ibn ‘Umar used to say of Sa’eed ibn al-Musayyib: he is one of the muftis or one of those to be followed.
And he said of him: if the Prophet (peace and blessings of Allaah be upon him) had seen him, he would have been happy with him.
Via these people, knowledge spread far and wide. Then the ahaadeeth were compiled in books and the numbers of students increased who occupied themselves with memorizing them and writing them down; then knowledge spread throughout the earth. Most of the people were religiously-committed and aware, and this prevented anyone from speaking without knowledge or claiming to be a scholar when he was not qualified to describe himself as such. Then differences because widespread and people became involved in the field of knowledge who would have been better off refraining from it. But by the wisdom of Allaah the religion was regulated and preserved by imams whom the ummah agreed that they were leaders and knowledgeable and that they had reached the utmost degree of knowledge of rulings and fatwas. Allaah caused them to become well known and their virtue spread throughout the world. Students flocked to them to learn and study, and their views were compiled in books. The opinions of the Sunni schools of thought which followed the truth of the Qur’aan and Sunnah and which rejected innovations in religion (bid’ah), according to what was transmitted by the students of the great imams, were recorded according to what was transmitted by the students of these great scholars, so the views of each imaam became a madhhab that is followed.
The most famous of these madhhabs nowadays are just four: the Hanafi, Maaliki, Shaafa’i and Hanbali madhhabs. The followers of these madhhabs are agreed on most matters and on the most important issues of religion, and the differences in understanding and in the evidence that reached them have to do with minor issues. All of them are following something good, may Allaah have mercy on them. Then each of these madhhabs developed in ways which it would take too long to explain here, until things became as they are nowadays, where each madhhab has books containing its issues and methods of deriving rulings and interpreting evidence. And among the imams there are, praise be to Allaah, mujtahids who can produce rulings on contemporary events and issues by means of the understanding that Allaah has bestowed upon them, using ijtihaad, qiyaas (analogy), the principles of the objectives of sharee’ah, the sayings of previous scholars, and the principles of usool al-fiqh. Thus fiqh continued to be a rich discipline, comprehending all the issues of life which the Muslims need to know about.
At all times there is someone who is showing the correct way, based on evidence, who recognizes the truth concerning a certain issue and he knows how to reach the correct conclusion. The scholars could not agree on something that is incorrect, hence the ummah cannot all follow falsehood. We ask Allaah to cause us to understand His religion and to bless us with knowledge and righteous deeds. And Allaah knows best.
For more information see:
Al-Fikr al-Saami fi Taareekh al-Fiqh al-Islaami and Taareekh al-Fiqh al-Islami by ‘Umar ibn Sulaymaan al-Ashqar.
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Imitation (taqleed), following the evidence (daleel)
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The followers of the madhhabs are not all the same. Some of them are mujtahids within their madhhab, and some are followers (muqallids) who do not go against their madhhabs in any regard.
Al-Buwayti, al-Muzani, al-Nawawi and Ibn Hajr were followers of Imam al-Shaafa’i, but they were also mujtahids in their own right and differed with their imam when they had evidence. Similarly Ibn ‘Abd al-Barr was a Maaliki but he differed with Maalik if the correct view was held by someone else. The same may be said of the Hanafi imams such as Abu Yoosuf and Muhammad al-Shaybaani, and the Hanbali imams such as Ibn Qudaamah, Ibn Muflih and others.
The fact that a student studied with a madhhab does not mean that he cannot go beyond it if he finds sound evidence elsewhere; the only one who stubbornly clings to a particular madhhab (regardless of the evidence) is one who lacking in religious commitment and intellect, or he is doing that because of partisan attachment to his madhhab.
The advice of the leading imams is that students should acquire knowledge from where they acquired it, and they should ignore the words of their imams if they go against the hadeeth of the Prophet SAWS (peace and blessings of Allaah be upon him).
Abu Haneefah said: “This is my opinion, but if there comes someone whose opinion is better than mine, then accept that.” Maalik said: “I am only human, I may be right or I may be wrong, so measure my words by the Qur’aan and Sunnah.” Al-Shaafa’i said: “If the hadeeth is saheeh, then ignore my words. If you see well established evidence, then this is my view.” Imam Ahmad said: “Do not follow me blindly, and do not follow Maalik or al-Shaafa’i or al-Thawri blindly. Learn as we have learned.” And he said, “Do not follow men blindly with regard to your religion, for they can never be safe from error.”
No one has the right to follow an imam blindly and never accept anything but his worlds. Rather what he must do is accept that which is in accordance with the truth, whether it is from his imam or anyone else.
Shaykh al-Islam Ibn Taymiyah said:
No one has to blindly follow any particular man in all that he enjoins or forbids or recommends, apart from the Messenger of Allaah (peace and blessings of Allaah be upon him). The Muslims should always refer their questions to the Muslim scholars, following this one sometimes and that one sometimes. If the follower decides to follow the view of an imam with regard to a particular matter which he thinks is better for his religious commitment or is more correct etc, that is permissible according to the majority of Muslim scholars, and neither Abu Haneefah, Maalik, al-Shaafa’i or Ahmad said that this was forbidden.
Majmoo’ al-Fataawa, 23/382.
Shaykh Sulaymaan ibn ‘Abd-Allaah (may Allaah have mercy on him) said:
Rather what the believer must do, if the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him) have reached him and he understands them with regard to any matter, is to act in accordance with them, no matter who he may be disagreeing with. This is what our Lord and our Prophet (peace and blessings of Allaah be upon him) have enjoined upon us, and all the scholars are unanimously agreed on that, apart from the ignorant blind followers and the hard-hearted. Such people are not scholars.
Tayseer al-‘Azeez al-Hameed, p. 546
Based on this, there is nothing wrong with a Muslim being a follower of a certain madhhab, but if it becomes clear to him that the truth (concerning a given matter) is different from the view of his madhhab, then he must follow the truth.
With regard to Ibn Hazm, he was an imam and a mujtahid, and he regarded blind following as haraam. He was not a follower of any of the imams, neither Imam Ahmad nor any other imam. Rather he was the imam of ahl al-zaahir (the Zaahiris or literalists) during his own time and until now. Perhaps the view that he was a follower of Imam Ahmad (if this report is true) has to do with matters of aqeedah and Tawheed, even though he held different opinions and reckless views with regard to issues pertaining to the divine names and attributes.
See his biography in Siyar A’laam al-Nubala’, 18/184-212
What is obligatory is to follow that which is indicated by the evidence (daleel) of the Qur’aan and Sunnah, even if it differs from what the madhhab says. But it is essential to understand the Qur’aan and Sunnah as they were understood by the Salaf, and not only by our understanding of them. What is meant by the Salaf is the Sahaabah and the Taabi’een.
you should know the Muslim’s attitude towards the differences of the scholars ..
If the Muslim has enough knowledge to enable him to compare the views of the scholars based on the evidence and to decide which is more likely to be correct, and he can tell what is more correct and more likely to be correct, then he must do that, because Allaah has commanded us to refer disputed matters to the Qur’aan and Sunnah, as He says (interpretation of the meaning):
“(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination”[al-Nisa’ 4:59]
So he should refer the disputed matter to the Qur’aan and Sunnah, and whatever appears to him to be more correct, based on the evidence, is what he should follow, because what is obligatory is to follow the evidence, and he may refer to the words of the scholars to help him understand the evidence.
But if the Muslim does not have sufficient knowledge to enable him to decide which of the scholarly opinions is more likely to be correct, then he should ask the people of knowledge whose knowledge and religious commitment he trusts and then follow the advice or fatwas they give. Allaah says (interpretation of the meaning):
“So ask the people of the Reminder if you do not know”
[al-Anbiya’ 21:43]
The scholars have stated that the madhhab of the common man is the madhhab of his mufti.
If their opinions differ, then he should follow the one who is most trustworthy and most knowledgeable. This is like when a person falls sick – may Allaah give us all good health – and he looks for the most trustworthy and knowledgeable doctor so that he can go to him, because he is most likely to give him the right treatment than anyone else. It is more important to be on the safe side in religious matters than in worldly ones.
It is not permissible for the Muslim to follow whatever scholarly opinion suits his desires if it goes against the evidence, or to seek fatwas from those who he thinks are going to be lenient in their fatwas.
Rather he has to be on the safe side when it comes to his religion, and ask the scholars who have the most knowledge and are most fearing of Allaah.
Al-Khilaaf bayna al-‘Ulama’ by Shaykh Ibn ‘Uthaymeen, 26; Liqa’ Munawwa’ ma’a Shaykh Saalih al-Fawzaan, p. 25, 26