Madhhab?
- Thread starter KhalidalAsadullah
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ok, so u asked who "says u r not allowed to read books from other madhaahib?" some people from 1 madhab have "boycoted" others. Of course that is not the right way! But because they blindly follow 1 imaam, they do not intend to follow another despite the other might bring stronger proof. That is what happened in history and still happens now, due to taqleed and ignorance.
Then the statement you made: if u were salafi, you would not feel its important to follow hadeeth shown by the 4 imaams. That is a misconception about salafiyyah brother! Instead, salafis do that opposite, they take from all 4 imaams, and whoever has the stronger proof is obviously closer to the sunnah. I talked about this already before. But keep in mind that the imaams do not differ in a lot. They have the same aqeedah, most important!
And lastly you said you follow quran and sunnah by Imam Abu Haneefa and not his dialogues. I'm not sure what u mean by this ... imaam Abu Haneefa's dialogues/ advise were full of wisdom, and there is no reason to reject them unless it goes against the quran and sunnah.
I feel there is a sea of misconceptions covering the idea about salafis. I feel it needs clarification but feel its useless after typing so much and yet very few understanding is gained on the other side ... or maybe its just that new people come and ask the same thing all the time??
Basicofislam
sister
:salam2: I dont follow any particular imam. I follow the Quran and Sunnah. Rest i read every view point and i decide for myself then.For me all 4 are great scholars infact there are lot of other great scholars
In a narration, "Woe to you, O Ya'qub! [i.e. Imaam Abu Haneefah's illustrious student, Abu Yoosuf (rahimahullaah)] Do not write down everything you hear from me, for it happens that I hold one opinion today and reject it tomorrow, or hold one opinion tomorrow and reject it the day after tomorrow."
Imaam Maalik ibn Anas, he said:
"Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it."
Hence, whoever adhered to whatever of the Sunnah that was proved authentic, even if it opposed some of the Imaams' sayings, he would not be conflicting with their madhhab, nor straying from their path; rather, such a person would be following all of them and would be grasping the most trustworthy hand-hold, which never breaks. However, this would not be the case with the one who abandoned any of the authentic Sunnah simply because it contradicted their views; nay, such a person would be being disobedient to them and opposing their above mentioned sayings, while Allaah says:
"But no, by Your Lord, they can have no (real) faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction."[an-Nisaa', 4:65
In a narration, "Woe to you, O Ya'qub! [i.e. Imaam Abu Haneefah's illustrious student, Abu Yoosuf (rahimahullaah)] Do not write down everything you hear from me, for it happens that I hold one opinion today and reject it tomorrow, or hold one opinion tomorrow and reject it the day after tomorrow."
Imaam Maalik ibn Anas, he said:
"Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it."
Hence, whoever adhered to whatever of the Sunnah that was proved authentic, even if it opposed some of the Imaams' sayings, he would not be conflicting with their madhhab, nor straying from their path; rather, such a person would be following all of them and would be grasping the most trustworthy hand-hold, which never breaks. However, this would not be the case with the one who abandoned any of the authentic Sunnah simply because it contradicted their views; nay, such a person would be being disobedient to them and opposing their above mentioned sayings, while Allaah says:
"But no, by Your Lord, they can have no (real) faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction."[an-Nisaa', 4:65
alkathiri
As-Shafaa'i(Brother)
A
Abdullah101
Guest
Is there a veil Covering?
:salam2:
Actually this explaination is very clear indication that the safest route to follow are the original Salaf-e-Saalihoon who are the closest to the time of Prophet Muhammad (saw). I understand that very clearly but i'm not sure why some want to reject that fact. Eg. Imam Abu Hanefah was among the Taabi‘ee. Does logic tells us that those present at the time of Sahaba had better understanding and knowledge cause they could personally meet and consult original Salaf-e-Saalihoon.
Those who come later had only records to follow. The labelling of sufie or shirk is used for convenience sake when all argument had been exhausted.
Please do not label fellow Muslims shirk just to 'win' an argument
Imam Ash-Shafiee said
"No-one becomes a Sufi in the morning except he ends up a dolt by noon" while on the other hand he declared in his Diwan: "Be at the same time a faqîh and a Sufi."
If the original Salaf-e-Saalihoon did not condem the Sufi, why the salafi group of today accuse them of shirk. Has anyone actually done any real checking of what they read nowadays ?
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 Salaf-e-Salihoon whose obedience is commanded by the Qur’aan and Hadith.
Rasulullah (sallallahu alayhi wasallam) said:
“The best of ages is my age, then the next age and then the age following.”
Thnks Hafz for the article.
:salam2:
Actually this explaination is very clear indication that the safest route to follow are the original Salaf-e-Saalihoon who are the closest to the time of Prophet Muhammad (saw). I understand that very clearly but i'm not sure why some want to reject that fact. Eg. Imam Abu Hanefah was among the Taabi‘ee. Does logic tells us that those present at the time of Sahaba had better understanding and knowledge cause they could personally meet and consult original Salaf-e-Saalihoon.
Those who come later had only records to follow. The labelling of sufie or shirk is used for convenience sake when all argument had been exhausted.
Please do not label fellow Muslims shirk just to 'win' an argument
Imam Ash-Shafiee said
"No-one becomes a Sufi in the morning except he ends up a dolt by noon" while on the other hand he declared in his Diwan: "Be at the same time a faqîh and a Sufi."
If the original Salaf-e-Saalihoon did not condem the Sufi, why the salafi group of today accuse them of shirk. Has anyone actually done any real checking of what they read nowadays ?
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 Salaf-e-Salihoon whose obedience is commanded by the Qur’aan and Hadith.
Rasulullah (sallallahu alayhi wasallam) said:
“The best of ages is my age, then the next age and then the age following.”
Thnks Hafz for the article.
junaid hasan
Banned
yes right brother its not good and we should not blame the imams of madhab or something false about them because of those people who boycoted others. for example a brother quote that the suffis follow madhab.does it mean that they have any proof that they are right?if kadiani group says that they follow hanafi madhab .does it mean that they are right or have their proofs?the olamas of all 4 imams they know better about this topics.
about the proof?there are 1000 olama´s who are here to proof the strongness of hadith.if there was something wrong among the imams they had said that this imam are not in the right path. all the imams have their proofs of hadith and they also agree with other imams.if an imam doesn´t have stronger proof its also doesn´t mean that the imams are innovators or? may be not stronger but also not something new which is innovation.and each and every hadiths are enough to bring us in paradies.there are 3-4 boats to cross the river and i need only one boat to cross the river not all those 4 rivers.to cross the the river only one boat enough.as a very weak muslim to follow one madhabs enough.but there are a lot of salafi brothers who give us advice or try to prove that there are also able to choose hadiths like those imams. because these salafi brothers are able to decied which is good for them selves like other big mashaikhs. i know not every salafi brothers are like that.then they tell us to also be like they but its not possible for a very weak muslim like me to decied hadiths which one is better for me.
yes brother i know and also agree with that. the salafi brothers are most genious sheikhs of this fitna time.the imams were so pieous but they couldn´t find the stronger proof of hadiths but the salafi brothers did it and i feel also good that they have a lot of time to learn about islam and to get the stronger proof hadiths which those 4 imams couldn´t.
i have always ask the some brothers who said that we follow imams blindly.but what does it mean?we sould follow imams if they have evidence from quran and hadith.And shouldn´t we follow quran and sunnah blindly?
if they quote something from their own selves then its not acceptable in the laws of shariah or madhab.its clear to us.if some brothers are not sure on that topics they have to ask olama´s is this words from an imam or from hadiths.
yes brother you are absolutely right. salafis are good but the normal people as i meet some salafi brothers ..their behaviours was not 10% same as i read in this website or some brother quote some good articles about the meaning of salafi.
for that reason a lot brother asking the same questions all the time again and again.
Assalaamu 'alaikum
It's all talk, no one has addressed the qualifications issue. Do you deny the need for requisite knowledge? Logically the ones who don't have that requisite knowledge must follow something. Just as you followed someone who told you to find hadeeth regarding salah in such and such book you in turn followed his instruction (taqleed of some kind).
The difference being you can follow your own nafs, the nafs of someone in our time or legitimate authority. Whose understanding do you choose?
Certainly one "clear" hadeeth is not enough as we discussed above.
Wa salam
It's all talk, no one has addressed the qualifications issue. Do you deny the need for requisite knowledge? Logically the ones who don't have that requisite knowledge must follow something. Just as you followed someone who told you to find hadeeth regarding salah in such and such book you in turn followed his instruction (taqleed of some kind).
The difference being you can follow your own nafs, the nafs of someone in our time or legitimate authority. Whose understanding do you choose?
Certainly one "clear" hadeeth is not enough as we discussed above.
Wa salam
Quote from Junaid Hasan "because these salafi brothers are able to decied which is good for them selves like other big mashaikhs. i know not every salafi brothers are like that.then"
correct, not all salafi brothers are like that! similarly, not all hanafees do taqleed blindly, an eg. is one of my own shaykh. In fact, he's among those who taught me fiqh.
brother, the only one we can follow blindly is the messanger (saw). His teachings are unquestionable. However, all others teachings can be researched and questioned, because Allah has given me and you the intelligence to do that!! Now, I'm not telling you that use your intelligence to do Jarh wa t'adeel and classify hadeeth, I'm not telling you to do ijtihad for the community or come up with fatwa. Keep in mind that as you say, Only the Big Ulamas can do that !! No one is questioning that, no salafi no one else. Besides, the salafi follow the salaf as-saliheen, who were graet imaams including imaam abu haneefa. All imaam have thier book for us to read .. fataawa, fiqh, aqeeda etc ... this is already set. All u need to do is to read them. You will, in a few cases see some contradictions and we know that in Ikhtilaaf tadwaad, only one is correct. So again we turn to the salaf .. did u know that At-Tirmidhi has a Jaami', maashaAllah all the job is done for us in there concerning ahadeeth!! Did u know that our "Hanbali" imaams, Al Bukhari and Al Muslim have the saheeh already. So what would you do when evidence is provided to you by the Big Ulama, that is contradictory to one ruling in one of the madhaahib? would you keep following that ruling or research the evidence??
It is known that the 4 imaams did not gather all the authentic ahadeeth, or in that case all the hadeeth whether fabricated, weak etc... So their rulings was based on what was available to them. That is why imaam as shaafei, in similar words with the other imaams said: When a hadeeth is found to be authentic, it is my madhab So why dont we declare that our madhab is with the authentic hadeeth as well, or are we too "convinced of our own knowledge"??
Now, maybe a person out of ignorance will tell me (as in the past):"well we not qualified to authenticate hadeeth or who are we to apply hadeeth etc..." But brothers and sisters, all hadeeth have been classified, we are already been taught where the ahadeeth apply by our Big Ulama, all we need is to follow them!!
As Basicofislam quoted: "Imaam Maalik ibn Anas, he said:
"Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it." Taqi-ud-deen As-Subkee isad concernig tohse words: For me the best thing is to follow that hadeeth (meaning the authentic one when it is found). Someone has to think that he is in front of the prophet pbuh: is there an exit way for him, if he delays practising that hadeeth? No wallahi ... and everyone will be held responsible according to his/her understanding.
correct, not all salafi brothers are like that! similarly, not all hanafees do taqleed blindly, an eg. is one of my own shaykh. In fact, he's among those who taught me fiqh.
brother, the only one we can follow blindly is the messanger (saw). His teachings are unquestionable. However, all others teachings can be researched and questioned, because Allah has given me and you the intelligence to do that!! Now, I'm not telling you that use your intelligence to do Jarh wa t'adeel and classify hadeeth, I'm not telling you to do ijtihad for the community or come up with fatwa. Keep in mind that as you say, Only the Big Ulamas can do that !! No one is questioning that, no salafi no one else. Besides, the salafi follow the salaf as-saliheen, who were graet imaams including imaam abu haneefa. All imaam have thier book for us to read .. fataawa, fiqh, aqeeda etc ... this is already set. All u need to do is to read them. You will, in a few cases see some contradictions and we know that in Ikhtilaaf tadwaad, only one is correct. So again we turn to the salaf .. did u know that At-Tirmidhi has a Jaami', maashaAllah all the job is done for us in there concerning ahadeeth!! Did u know that our "Hanbali" imaams, Al Bukhari and Al Muslim have the saheeh already. So what would you do when evidence is provided to you by the Big Ulama, that is contradictory to one ruling in one of the madhaahib? would you keep following that ruling or research the evidence??
It is known that the 4 imaams did not gather all the authentic ahadeeth, or in that case all the hadeeth whether fabricated, weak etc... So their rulings was based on what was available to them. That is why imaam as shaafei, in similar words with the other imaams said: When a hadeeth is found to be authentic, it is my madhab So why dont we declare that our madhab is with the authentic hadeeth as well, or are we too "convinced of our own knowledge"??
Now, maybe a person out of ignorance will tell me (as in the past):"well we not qualified to authenticate hadeeth or who are we to apply hadeeth etc..." But brothers and sisters, all hadeeth have been classified, we are already been taught where the ahadeeth apply by our Big Ulama, all we need is to follow them!!
As Basicofislam quoted: "Imaam Maalik ibn Anas, he said:
"Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it." Taqi-ud-deen As-Subkee isad concernig tohse words: For me the best thing is to follow that hadeeth (meaning the authentic one when it is found). Someone has to think that he is in front of the prophet pbuh: is there an exit way for him, if he delays practising that hadeeth? No wallahi ... and everyone will be held responsible according to his/her understanding.
acedoc
Junior Member
Madhab?
Asalamu Alaikum wa Rahmatullah wa Barakatuh
What was the Madhab of Abu-Bakr or Umar or Uthman or Ali (Radi Allaho un Hum)?
Any Madhab which can not provide irrefutable EVIDENCE from the Quran and Verfiably authentic hadith of Rasul Allah (SWS) is an innovation. Follow that and confirm your place with the disbelievers.
There is only one path that follows the Quran and sunnah and it is very clear. All else is not our deen.
May Allah give us all wisdom to recognize and diffrentiate the Truth from the fabricated or weak hadiths.
was salamu alaikum wa rahmatullah
Asalamu Alaikum wa Rahmatullah wa Barakatuh
What was the Madhab of Abu-Bakr or Umar or Uthman or Ali (Radi Allaho un Hum)?
Any Madhab which can not provide irrefutable EVIDENCE from the Quran and Verfiably authentic hadith of Rasul Allah (SWS) is an innovation. Follow that and confirm your place with the disbelievers.
There is only one path that follows the Quran and sunnah and it is very clear. All else is not our deen.
May Allah give us all wisdom to recognize and diffrentiate the Truth from the fabricated or weak hadiths.
was salamu alaikum wa rahmatullah
junaid hasan
Banned
brother there is nothing in madhab which is not related with quran and hadiths.all the imams has proof from hadiths and quran.there is nothing from their own in madhab.if you can then give a example which is not related with sunnah but the imams use it as the rules of madhab.In madhab there is nothing called innovation.
brother there is a big different between this 2 words : fabricated and weak hadiths.
there is nothing called weak hadiths.
the speech of prophet muhammed (sw) is more valueble then this world.
a hadiths is never weak but the chain(sanad or how many people quote it) is not always strong like many other hadiths.
and what means fabricated?
you know that better then me.
and as you said allah give us wisdom to recognize the truth from fabricated hadiths. ameen.
diariou diallo
New Member
well im sorry im confused my self try asking your father or your mom
Quote from Assaalik "Assalaamu 'alaikum
Again all I see happening is brothers weaseling away from the question, do we need qualifications?"
I'm sorry brother, I dont know exactly your question ... but we all need knowledge. It is an obligation on every Muslim. Now you asked: do we need qualifications? It depends what u r referring to ... is it to give fatwa? then of course u need to have qualifications. Is it to follow the truth? then its not qualifications that we need, but knowledge of deen.
Quote from junaid hasan "brother there is nothing in madhab which is not related with quran and hadiths.
This is understood. But it is a very simple way to say it, and it can cause confusion here.
There are cases where a hadeeth has not reached an imaam and he had to make a judgement on a situation but later on, proof (i.e hadeeth) reach him, so he took it. For an exmple see the hadeeth in Bukhari about Umar traveling to syria where there was an epicemic. This shows that even Umar did not know all the sayings of the prophet pbuh.
Quote "brother there is a big different between this 2 words : fabricated and weak hadiths."
I agree with u. But u later said there is nothing as weak hadeeth. I'm not a scholar but from what I was taught about mustalahul hadeeth, there are many types of da'eef ahadeeth. Mustalah is not a new science, but it goes back to our salaf. A hadeeth is composed of the matn (text) and the isnaad (chain) and both are investigatd by the muhaddith. Imaam Abdul Azeez Ibnu Jama'a defined it for us already.
Quote: and what means fabricated?
you know that better then me.
Allah Knows best and I'm only sharing from what I was taught by my shaykh.
What is meant by a da'eef hadeeth? A weak hadeeth is any hadeeth that loses the qualities of an acceptable hadeeth. There are many ways to recognize an acceptable hadeeth and many levels to classify them. So, 2 acceptable hadeeth may not have the same level of authenticity.
Definition of Al mawdoo' (the fabricated hadeeth) is a lie that has been made and constructed and then attributed to the prophet. I was taught about 4 ways to recognize a mawdoo' hadeeth, and those who study even more may have more ways.
And u also mentioned about innovation that it is not related to the quran and sunnah. It is very important to know that a bid'ah is in fact derived from quran and sunnah, which is why it is dangerous.No mubtadi will say he's not basing his actions on the sunnah. And there are examples to show this.
Dont consider my post as a refutation or argument .. i'm doing thing to claify inshaAllah.
To end consider the saying of Imaam Ahmad Bin Hanbal: " Do not blindly follow my rulings, those of Maalik, ash Shaafei, al Awzaaee or Ath-Thawree. Take from where they too k theirs" Eeqaadh al Himam, p113
Again all I see happening is brothers weaseling away from the question, do we need qualifications?"
I'm sorry brother, I dont know exactly your question ... but we all need knowledge. It is an obligation on every Muslim. Now you asked: do we need qualifications? It depends what u r referring to ... is it to give fatwa? then of course u need to have qualifications. Is it to follow the truth? then its not qualifications that we need, but knowledge of deen.
Quote from junaid hasan "brother there is nothing in madhab which is not related with quran and hadiths.
This is understood. But it is a very simple way to say it, and it can cause confusion here.
There are cases where a hadeeth has not reached an imaam and he had to make a judgement on a situation but later on, proof (i.e hadeeth) reach him, so he took it. For an exmple see the hadeeth in Bukhari about Umar traveling to syria where there was an epicemic. This shows that even Umar did not know all the sayings of the prophet pbuh.
Quote "brother there is a big different between this 2 words : fabricated and weak hadiths."
I agree with u. But u later said there is nothing as weak hadeeth. I'm not a scholar but from what I was taught about mustalahul hadeeth, there are many types of da'eef ahadeeth. Mustalah is not a new science, but it goes back to our salaf. A hadeeth is composed of the matn (text) and the isnaad (chain) and both are investigatd by the muhaddith. Imaam Abdul Azeez Ibnu Jama'a defined it for us already.
Quote: and what means fabricated?
you know that better then me.
Allah Knows best and I'm only sharing from what I was taught by my shaykh.
What is meant by a da'eef hadeeth? A weak hadeeth is any hadeeth that loses the qualities of an acceptable hadeeth. There are many ways to recognize an acceptable hadeeth and many levels to classify them. So, 2 acceptable hadeeth may not have the same level of authenticity.
Definition of Al mawdoo' (the fabricated hadeeth) is a lie that has been made and constructed and then attributed to the prophet. I was taught about 4 ways to recognize a mawdoo' hadeeth, and those who study even more may have more ways.
And u also mentioned about innovation that it is not related to the quran and sunnah. It is very important to know that a bid'ah is in fact derived from quran and sunnah, which is why it is dangerous.No mubtadi will say he's not basing his actions on the sunnah. And there are examples to show this.
Dont consider my post as a refutation or argument .. i'm doing thing to claify inshaAllah.
To end consider the saying of Imaam Ahmad Bin Hanbal: " Do not blindly follow my rulings, those of Maalik, ash Shaafei, al Awzaaee or Ath-Thawree. Take from where they too k theirs" Eeqaadh al Himam, p113
Globalpeace
Banned
Taqleed is OBLIGATORY on 'aamee (a common person) [Shaykh al-Uthaymeen]
By Shaykh al-Uthaymeen
Taken from 'Al-Usool min 'Ilimil Usool' (pp97-104)
Definition of Ijtihaad
Linguistically ijtihaad means: to expend efforts in order to reach some difficult matter.
Technically it means: expending efforts to arrive at a Sharee'ah ruling. And the Mujtahid is the one who expends efforts for this purpose.
Conditions for Ijtihaad
Being a mujtahid has conditions, from them:-
1) That he knows the Sharee'ah proofs which he needs in his ijtihaad - such as the verses and ahaadeeth pertaining to rulings.
2) That he knows what relates to the authenticity or weakness of a hadeeth, such as having knowledge of the isnaad and it's narrators and other than this.
3) That he knows the abrogated and the abrogating, and the places where there is ijmaa - such that he does not give a ruling according to something that has been abrogated, nor give a ruling that opposes the (authentically related) ijmaa.
4) That he knows from the proofs that which causes the rulings to vary, such as takhsees (particularisation), or taqyeed (restriction), or it's like. So he does not give a judgement which is contrary to this.
5) That he knows the Arabic language and usul al-fiqh, and what relates to the meanings and indications of particular wordings - such as the general, the particular, the absolute and unrestricted, the restricted, the unclarified, and the clarified, and it's like - in order that he gives rulings in accordance with what this demands.
6) That he has the ability to extract rulings from the evidences. And ijtihaad may be split up, such that it may be undertaken in one particular branch of knowledge, or in one particular issue.
What is essential for the Mujtahid
It is essential that the Mujtahid strives in expending his efforts to arrive at knowledge of the truth, and to give rulings in accordance to what is apparent to him. If he is correct, then he has two rewards: one for his ijtihaad, and the other for arriving at the truth - since arriving at the truth means that it is manifested and acted upon. If, however, he is mistaken, then he has a single reward, and his error is forgiven him, as the Prophet (saw) said:-
"When a judge judges and strives and is correct, then he has two rewards. If he judges and strives and errs, then he has a single reward." [1]
If the ruling is not clear to him, then he must withold - and in such a case, taqleed is permissible for him, due to necessity.
Taqleed - it's definition
Linguistically, taqleed means: Placing something around the neck, which encircles the neck.
Technically it means: Following he whose saying is not a proof (hujjah).
Excluded from our saying, "following he whose saying is not a proof" is: following the Prophet (saw), following the ijmaa and also following the saying of the Sahaabee - for those who consider the saying of a single sahaabee to be a proof. So following any of these is not called taqleed, since there is a proof for doing so. However this type of following is sometimes referred to as taqleed in a very metaphorical and loose sense.
The Place of Taqleed
Taqleed is done in two cases:
1) when the muqallid is an 'aamee (a common person) who does not have the ability to acquire knowledge of the sharee'ah ruling by himself. So taqleed is obligatory upon him, due to the saying of Allaah - The Most High:-
"Ask the people of knowledge if you do not know."[2]
So he does taqleed of one whom he considers to be a person of knowledge and piety. If there are two such people who are equal in his view, then he chooses any one of them.
2) The mujtahid when he encounters a new situation, for which an immediate solution is required, but it is not possible for him to research into this matter. So in this case he is permitted to perform taqleed.
Some stipulate as a condition for the permissibility of taqleed, that the matter is not from the fundamentals of the Deen - those matters which must be held as aqeedah - since matters of aqeedah require certainty, whereas taqleed only amounts to dhann (knowledge which is not certain).
However the correct saying in this matter is that this is not a condition, due to the generality of
His - the Most High's - saying:-
"Ask the people of knowledge if you do not know."
And this verse is in the context of affirming the Messengership - which is from the fundamentals of the Deen. And also because the أ¢â‚¬ثœaamee cannot acquire knowledge of the Sharee'ah rulings with it's proofs by himself. So if he is unable to arrive at the truth by himself, then nothing remains for him except taqleed, due to the saying of Allaah - the Most High:-
"Fear Allaah as much as you can." [3]
Types of Taqleed
Taqleed is of two types: general and specific.
The general type: that a person sticks to a particular madhhab (school of thought), accepting it's concessions and non-concessions, in all matters of the Deen.
The scholars have differed about such a state. So some amongst the late-comers have reported that this is obligatory upon him, due to his inability to perform ijtihaad. Others report it as being forbidden for him, due to its being a case of necessitating unrestricted following of other than the Prophet (saw).
Shaykh al-Islaam ibn Taymiyyah rahimahullaah (d.728H) said:-
"The saying that it is obligatory, causes obedience to other than the Prophet (saw) in every matter of command and prohibition, and this is in opposition to the ijmaa'. And allowance of it contains what it contains."
He rahimahullaah also said,
"He who sticks to a particular madhhab, and then acts in opposition to it - without making taqleed of another scholar who has given him a ruling, nor does he use an evidence as a proof which necessitates acting in opposition to his madhhab, nor does he have an acceptable Sharee'ah excuse which allows him to do what he has done - then such a person is a follower of his desires, doing what is haraam - without a Sharee'ah excuse - and this is evil and sinful.
However, if there becomes clear to him, something which necessitates preference to one saying to another - either due to detailed proofs if he knows and understands them, or because he holds one of two people to be more knowledgeable about this matter and having more piety with regards to 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 rahimahullaah about this."
The particular type: that a person accepts a saying about a particular matter.
This is permissible if such a person is unable to arrive at knowledge of the truth by ijtihaad - whether he is unable in reality, or he is able, but with great difficulty.
Fatwaa of a Muqallid
Allaah - the Most High - said:-
"Ask the people of knowledge if you do not know."
And the Ahludh-Dhikr are the Ahlul Ilm (the people of knowledge), whereas the muqallid is not a person of knowledge who is followed - rather he himself is a follower of someone else.
Ibn Abdul Barr (d.463) and others have said:-
"The people are united in ijmaa that the muqallid is not counted as being from the Ahlul Ilm, and that knowledge is the realisation of guidance along with it's proof." [4]
Ibn al-Qayyim said:-
"And it is as Abu Umar (ibn Abdul Barr) said: Indeed, the people do not differ about the fact that knowledge is the realisation attained from proof, but without a proof, it is only taqleed." [5]
Ibn al-Qayyim then quotes:-
"There are three sayings about the permissibility of giving fatwaa based upon taqleed:
Firstly, it is not permissible to give fatwaa based upon taqleed, because it is not knowledge; since issuing a fatwaa without knowledge is forbidden. This is the saying of most of the Hanbalee scholars and the majority of the Shaafi'iyya. [6]
Secondly, that it is permissible with regards to himself, but it is not permissible to give a fatwaa to others based upon taqleed.
Thirdly, that it is permissible when there is a need for it, and there is no mujtahid scholar. And this is the most correct of the sayings and is what is acted upon."
Shaykh al-Albaanee says, The Hadeeth is a Proof in itself after mentioning the statements of the Imaams on Taqleed as found in the introduction to 'The Prophets Prayer Described' brings a chapter heading, 'Taqleed for whoever cannot search for proofs by himself.' (pp94+),
'"Some may ask: "Not everyone has the ability to be a Person of Knowledge, as explained before?" We say: yes indeed. No one disputes this fact. Allaah said:-
"Ask the People of Knowledge if you do not know."
Allah also says:-
"Ask the knowledgeable about it." (25:59).
The Prophet (saw), for those who issued fatwa without knowledge said:-
"Could not they have asked if they did know? The cure for the confused one is to ask."
However, we did not mention all of the above evidence to show who can and who cannot be a scholar. Our research is with regards to those few who are considered to be People of Knowledge. Taqleed is upon the common person and the ignorant one. The scholars, who can search for the evidence, are excluded from this group. They are the ones whose responsibility is not to do Taqleed. Rather, their responsibility is to perform Ijtihaad."
The following saying by Ibn Abdul Barr explains this matter further:-
"All these rules are for the common folk, they are the ones who have to perform Taqleed of their scholars when needed. They are not capable of understanding or comprehending evidence or knowledge. Knowledge has grades, one cannot attain the topmost grade unless he goes via the base. Scholars do not differ with regards to the common folk having to follow their scholars."
However, I believe that to generalise about the common folk by saying that they all must perform taqleed is invalid. Taqleed is to follow others without evidence. Many intelligent people can clearly understand evidence if it is presented to them. Who can deny that a common person can understand the evidence contained in the hadeeth:-
"Tayammum is one strike (of the hands on the dust) for the face and hands."
Even people lacking intelligence can understand this hadeeth.
Therefore, the truth is that we must say that Taqleed is allowed for whosoever cannot search for or understand the evidence, Ibn al-Qayyim also was of this opinion. Even scholars are forced to do Taqleed sometimes, when a scholar cannot find a text from Allaah or His Messenger (saw), but only sayings of more knowledgeable scholars.
Footnotes:
[1] Bukhari (13/318) & Muslim (no.1716)
[2] Surah an-Nahl: 43
[3] Surah at-Taghaabun:16
[4] Jaami' Bayaanul-'Ilm wa Fadlihi [2/119]. And Allaamah al-Fulaanee says in his, 'Eeqaadh Hamam Oolil Absaar' (pg. 25), "....ilm refers only to what is in Allaah's Book, and the Sunnah of Allaah's Messenger (saw) and the ijmaa and what is gained by qiyaas upon these sources....It does not refer to what the muqallids and the people of party spirit regard as ilm - in their restricting ilm to refer to that which is written in the books of the opinions of the madhaahib - even though some of that clashes with the Prophetic ahaadeeth.."
ash-Shaatibee says in 'al-Muwaafiqaat' (4/293), "the muqallid is not an aalim." And it occurs in the books of the Hanafees that the ignorant one is not allowed to take the post of Qadee (judge). And ibn al-Hammaan explains the ignorant one to be the Muqallid in 'Fath al-Qadeer' (5/456) and likewise ibn Wazeer in 'Rawdah al-Baasim' (1/36).
[5] (I'laamul-Muwaqqi'een [1/7])
[6] Imaaam ash-Shafi'ee said in his 'Risalah' (pg.39): "It is not permissible for anyone to ever to say about anything that it is halaal or haraam except upon knowledge. And this knowledge is what is related in the Book, or the Sunnah or Ijmaa or Qiyaas."
By Shaykh al-Uthaymeen
Taken from 'Al-Usool min 'Ilimil Usool' (pp97-104)
Definition of Ijtihaad
Linguistically ijtihaad means: to expend efforts in order to reach some difficult matter.
Technically it means: expending efforts to arrive at a Sharee'ah ruling. And the Mujtahid is the one who expends efforts for this purpose.
Conditions for Ijtihaad
Being a mujtahid has conditions, from them:-
1) That he knows the Sharee'ah proofs which he needs in his ijtihaad - such as the verses and ahaadeeth pertaining to rulings.
2) That he knows what relates to the authenticity or weakness of a hadeeth, such as having knowledge of the isnaad and it's narrators and other than this.
3) That he knows the abrogated and the abrogating, and the places where there is ijmaa - such that he does not give a ruling according to something that has been abrogated, nor give a ruling that opposes the (authentically related) ijmaa.
4) That he knows from the proofs that which causes the rulings to vary, such as takhsees (particularisation), or taqyeed (restriction), or it's like. So he does not give a judgement which is contrary to this.
5) That he knows the Arabic language and usul al-fiqh, and what relates to the meanings and indications of particular wordings - such as the general, the particular, the absolute and unrestricted, the restricted, the unclarified, and the clarified, and it's like - in order that he gives rulings in accordance with what this demands.
6) That he has the ability to extract rulings from the evidences. And ijtihaad may be split up, such that it may be undertaken in one particular branch of knowledge, or in one particular issue.
What is essential for the Mujtahid
It is essential that the Mujtahid strives in expending his efforts to arrive at knowledge of the truth, and to give rulings in accordance to what is apparent to him. If he is correct, then he has two rewards: one for his ijtihaad, and the other for arriving at the truth - since arriving at the truth means that it is manifested and acted upon. If, however, he is mistaken, then he has a single reward, and his error is forgiven him, as the Prophet (saw) said:-
"When a judge judges and strives and is correct, then he has two rewards. If he judges and strives and errs, then he has a single reward." [1]
If the ruling is not clear to him, then he must withold - and in such a case, taqleed is permissible for him, due to necessity.
Taqleed - it's definition
Linguistically, taqleed means: Placing something around the neck, which encircles the neck.
Technically it means: Following he whose saying is not a proof (hujjah).
Excluded from our saying, "following he whose saying is not a proof" is: following the Prophet (saw), following the ijmaa and also following the saying of the Sahaabee - for those who consider the saying of a single sahaabee to be a proof. So following any of these is not called taqleed, since there is a proof for doing so. However this type of following is sometimes referred to as taqleed in a very metaphorical and loose sense.
The Place of Taqleed
Taqleed is done in two cases:
1) when the muqallid is an 'aamee (a common person) who does not have the ability to acquire knowledge of the sharee'ah ruling by himself. So taqleed is obligatory upon him, due to the saying of Allaah - The Most High:-
"Ask the people of knowledge if you do not know."[2]
So he does taqleed of one whom he considers to be a person of knowledge and piety. If there are two such people who are equal in his view, then he chooses any one of them.
2) The mujtahid when he encounters a new situation, for which an immediate solution is required, but it is not possible for him to research into this matter. So in this case he is permitted to perform taqleed.
Some stipulate as a condition for the permissibility of taqleed, that the matter is not from the fundamentals of the Deen - those matters which must be held as aqeedah - since matters of aqeedah require certainty, whereas taqleed only amounts to dhann (knowledge which is not certain).
However the correct saying in this matter is that this is not a condition, due to the generality of
His - the Most High's - saying:-
"Ask the people of knowledge if you do not know."
And this verse is in the context of affirming the Messengership - which is from the fundamentals of the Deen. And also because the أ¢â‚¬ثœaamee cannot acquire knowledge of the Sharee'ah rulings with it's proofs by himself. So if he is unable to arrive at the truth by himself, then nothing remains for him except taqleed, due to the saying of Allaah - the Most High:-
"Fear Allaah as much as you can." [3]
Types of Taqleed
Taqleed is of two types: general and specific.
The general type: that a person sticks to a particular madhhab (school of thought), accepting it's concessions and non-concessions, in all matters of the Deen.
The scholars have differed about such a state. So some amongst the late-comers have reported that this is obligatory upon him, due to his inability to perform ijtihaad. Others report it as being forbidden for him, due to its being a case of necessitating unrestricted following of other than the Prophet (saw).
Shaykh al-Islaam ibn Taymiyyah rahimahullaah (d.728H) said:-
"The saying that it is obligatory, causes obedience to other than the Prophet (saw) in every matter of command and prohibition, and this is in opposition to the ijmaa'. And allowance of it contains what it contains."
He rahimahullaah also said,
"He who sticks to a particular madhhab, and then acts in opposition to it - without making taqleed of another scholar who has given him a ruling, nor does he use an evidence as a proof which necessitates acting in opposition to his madhhab, nor does he have an acceptable Sharee'ah excuse which allows him to do what he has done - then such a person is a follower of his desires, doing what is haraam - without a Sharee'ah excuse - and this is evil and sinful.
However, if there becomes clear to him, something which necessitates preference to one saying to another - either due to detailed proofs if he knows and understands them, or because he holds one of two people to be more knowledgeable about this matter and having more piety with regards to 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 rahimahullaah about this."
The particular type: that a person accepts a saying about a particular matter.
This is permissible if such a person is unable to arrive at knowledge of the truth by ijtihaad - whether he is unable in reality, or he is able, but with great difficulty.
Fatwaa of a Muqallid
Allaah - the Most High - said:-
"Ask the people of knowledge if you do not know."
And the Ahludh-Dhikr are the Ahlul Ilm (the people of knowledge), whereas the muqallid is not a person of knowledge who is followed - rather he himself is a follower of someone else.
Ibn Abdul Barr (d.463) and others have said:-
"The people are united in ijmaa that the muqallid is not counted as being from the Ahlul Ilm, and that knowledge is the realisation of guidance along with it's proof." [4]
Ibn al-Qayyim said:-
"And it is as Abu Umar (ibn Abdul Barr) said: Indeed, the people do not differ about the fact that knowledge is the realisation attained from proof, but without a proof, it is only taqleed." [5]
Ibn al-Qayyim then quotes:-
"There are three sayings about the permissibility of giving fatwaa based upon taqleed:
Firstly, it is not permissible to give fatwaa based upon taqleed, because it is not knowledge; since issuing a fatwaa without knowledge is forbidden. This is the saying of most of the Hanbalee scholars and the majority of the Shaafi'iyya. [6]
Secondly, that it is permissible with regards to himself, but it is not permissible to give a fatwaa to others based upon taqleed.
Thirdly, that it is permissible when there is a need for it, and there is no mujtahid scholar. And this is the most correct of the sayings and is what is acted upon."
Shaykh al-Albaanee says, The Hadeeth is a Proof in itself after mentioning the statements of the Imaams on Taqleed as found in the introduction to 'The Prophets Prayer Described' brings a chapter heading, 'Taqleed for whoever cannot search for proofs by himself.' (pp94+),
'"Some may ask: "Not everyone has the ability to be a Person of Knowledge, as explained before?" We say: yes indeed. No one disputes this fact. Allaah said:-
"Ask the People of Knowledge if you do not know."
Allah also says:-
"Ask the knowledgeable about it." (25:59).
The Prophet (saw), for those who issued fatwa without knowledge said:-
"Could not they have asked if they did know? The cure for the confused one is to ask."
However, we did not mention all of the above evidence to show who can and who cannot be a scholar. Our research is with regards to those few who are considered to be People of Knowledge. Taqleed is upon the common person and the ignorant one. The scholars, who can search for the evidence, are excluded from this group. They are the ones whose responsibility is not to do Taqleed. Rather, their responsibility is to perform Ijtihaad."
The following saying by Ibn Abdul Barr explains this matter further:-
"All these rules are for the common folk, they are the ones who have to perform Taqleed of their scholars when needed. They are not capable of understanding or comprehending evidence or knowledge. Knowledge has grades, one cannot attain the topmost grade unless he goes via the base. Scholars do not differ with regards to the common folk having to follow their scholars."
However, I believe that to generalise about the common folk by saying that they all must perform taqleed is invalid. Taqleed is to follow others without evidence. Many intelligent people can clearly understand evidence if it is presented to them. Who can deny that a common person can understand the evidence contained in the hadeeth:-
"Tayammum is one strike (of the hands on the dust) for the face and hands."
Even people lacking intelligence can understand this hadeeth.
Therefore, the truth is that we must say that Taqleed is allowed for whosoever cannot search for or understand the evidence, Ibn al-Qayyim also was of this opinion. Even scholars are forced to do Taqleed sometimes, when a scholar cannot find a text from Allaah or His Messenger (saw), but only sayings of more knowledgeable scholars.
Footnotes:
[1] Bukhari (13/318) & Muslim (no.1716)
[2] Surah an-Nahl: 43
[3] Surah at-Taghaabun:16
[4] Jaami' Bayaanul-'Ilm wa Fadlihi [2/119]. And Allaamah al-Fulaanee says in his, 'Eeqaadh Hamam Oolil Absaar' (pg. 25), "....ilm refers only to what is in Allaah's Book, and the Sunnah of Allaah's Messenger (saw) and the ijmaa and what is gained by qiyaas upon these sources....It does not refer to what the muqallids and the people of party spirit regard as ilm - in their restricting ilm to refer to that which is written in the books of the opinions of the madhaahib - even though some of that clashes with the Prophetic ahaadeeth.."
ash-Shaatibee says in 'al-Muwaafiqaat' (4/293), "the muqallid is not an aalim." And it occurs in the books of the Hanafees that the ignorant one is not allowed to take the post of Qadee (judge). And ibn al-Hammaan explains the ignorant one to be the Muqallid in 'Fath al-Qadeer' (5/456) and likewise ibn Wazeer in 'Rawdah al-Baasim' (1/36).
[5] (I'laamul-Muwaqqi'een [1/7])
[6] Imaaam ash-Shafi'ee said in his 'Risalah' (pg.39): "It is not permissible for anyone to ever to say about anything that it is halaal or haraam except upon knowledge. And this knowledge is what is related in the Book, or the Sunnah or Ijmaa or Qiyaas."
junaid hasan
Banned
you brothers are really qualified mashallah like big mashaikhs.
alhamdulillah
but problem is who has a lot of time to research the hadith and find the mistakes of those 4 imams?
to find their mistakes we hve to be better then them,otherwise its not so easy to find their mistakes.
and we have to also have knowledge about all 4 imams and for that we have to spend whole life yas you brothers are did.
just like a weak muslim its easy for us to just follow 1 imam.
and as i quoted, for big olama´s or salafis its not importent.
they are good enough to walk against their nafs and are able to find the correct hadiths.
alhamdulillah
but problem is who has a lot of time to research the hadith and find the mistakes of those 4 imams?
to find their mistakes we hve to be better then them,otherwise its not so easy to find their mistakes.
and we have to also have knowledge about all 4 imams and for that we have to spend whole life yas you brothers are did.
just like a weak muslim its easy for us to just follow 1 imam.
and as i quoted, for big olama´s or salafis its not importent.
they are good enough to walk against their nafs and are able to find the correct hadiths.
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