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Multiple Madhabs

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    Tyrion's Avatar Full Member
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    Multiple Madhabs

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    So, heres something I recently started to notice... It seems like in the West (well, I can only speak for California really), since theres such a diversity of people/cultures/madhabs/etc... you find many Muslims who grew up with one madhab, studying with teachers from other madhabs, and picking up certain things from other schools of thought since we basically have access to a ton of different views. I was wondering what people thought of this.
    Last edited by Tyrion; 03-25-2011 at 09:49 PM.

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    Re: Multiple Madhabs

    I think I'm going to go hide under a rock. I got in trouble last time I spoke on this topic! I'll be under that big grey one over there if anyone needs me . . . .

    *scoots*

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    Re: Multiple Madhabs

    I'd rather follow the madhab of the Prophet (saw) and his companions.

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    Re: Multiple Madhabs

    Each of the 4 madhabs is valid. I believe it is a good thing to learn about each of them and follow the you feel is suited for you. But, only follow one, do not mix parts of one with parts of another. Until you your self have selected a Madhab you believe you know best, the best choice is to follow the madhab of your family or of most of the people at the Masjid you attend most often.

    Remember being Muslim means a life of learning about Islam. You will never know everything. The best choice is to find the teachers you can learn the most from. Think of a Madhab as a school, not a method. Go to the school you yourself can learn the most from, in this case the school is the madhab you choose.

    While the majority of the World's Muslims follow the Hanafi Madhab, that does not mean the other 3 are wrong. What is wrong, in the sense it can lead to confusion, is to try to follow more than one madhab.Learn about all 4 but follow just one.
    Multiple Madhabs

    Herman 1 - Multiple Madhabs


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    Re: Multiple Madhabs

    format_quote Originally Posted by Ruhul View Post
    I'd rather follow the madhab of the Prophet (saw) and his companions.
    Follow up on this:

    Many Muslims today ask a similar question, so it is obviously an issue of interest. To have four madhab is not by sacred law, but by well reasoned tradition. The scholars of the four madhab are considered to have been among the greatest in the history of Islam. Additionally they were much closer in time to the Islam practiced by Prophet Muhammad (peace be upon him) and the companions than more modern scholars. It is believed there are no scholars alive today who equal the founders of the four madhab in knowledge of Islam, so no advantage could be gained by introducing another madhab. There have been other madhab in the past, and even today there a few minor, not well accepted madhab around. Perhaps in the future there will come a time when a scholar exists of such great knowledge that another madhab will come from his interpretations. It is not now as fixed an issue as it had been for many hundred years in the past as the door to ijtihad has opened a bit. What is important is how well we understand the teachings of the Qur’an and the Sunnah, and it seems for that purpose the four existing madhab are quite excellent and sufficient.
    Source

    The purpose of each Madhab is to teach us to follow Islam as Muhammad(PBUH) and his companions did. There were no Madhab at that time as there was no need. They were living the Sunnah and did not have to learn about it.
    Multiple Madhabs

    Herman 1 - Multiple Madhabs


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    Re: Multiple Madhabs

    *looks out from under her rock*

    Perhaps it may do some good if someone differentiated between following a madhab and following the politics of a madhab? I think that is what causes some confusion.

    *ducks under her rock again*

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    Re: Multiple Madhabs

    format_quote Originally Posted by Little_Lion View Post
    *looks out from under her rock*

    Perhaps it may do some good if someone differentiated between following a madhab and following the politics of a madhab? I think that is what causes some confusion.

    *ducks under her rock again*
    I lost my pet scorpion, is he hiding under that rock with you?

    But your reply is correct. sometimes political views seem to hide under the name of a Madhab. also some political views call themselves madhabs. The 4 most accepted Madhabs are these 4: Hanbali, Maliki, Hanafi, Shafi
    Multiple Madhabs

    Herman 1 - Multiple Madhabs


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    Re: Multiple Madhabs

    format_quote Originally Posted by Woodrow View Post
    The 4 most accepted Madhabs are these 4: Hanbali, Maliki, Hanafi, Shafi
    Hmm... I have a question though... What if you live in an area where most of the people of knowledge/your professors/teachers/etc.... are from one madhab, and you're from another. Can we not take the things they say or teach us if they're speaking from their madhabs opinion? This could come close to "mixing madhabs", but what else is there to do? Especially if you find yourself agreeing with their reasoning. If they're all technically correct, can't we follow rulings/opinions from other madhabs if we agree with them? Or if you don't have enogh knowledge of certain rulings within your own madhab?

    Also, what if one madhab has a ruling/opinion that is kind of hard to carry out where you live, but another has an opinion that would be easier to follow... Is it really wrong to choose the one that would bring about more ease?

    A few of these are hypothetical questions, but I'd still appreciate an answer.
    Last edited by Tyrion; 03-26-2011 at 03:47 AM.

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    Re: Multiple Madhabs

    format_quote Originally Posted by Tyrion View Post


    Hmm... I have a question though... What if you live in an area where most of the people of knowledge/your professors/teachers/etc.... are from one madhab, and you're from another. Can we not take the things they say or teach us if they're speaking from their madhabs opinion? This could come close to "mixing madhabs", but what else is there to do? Especially if you find yourself agreeing with their reasoning. If they're all technically correct, can't we follow rulings/opinions from other madhabs if we agree with them?

    Also, what if one madhab has a ruling/opinion that is kind of hard to carry out where you live, but another has an opinion that would be easier to follow... Is it really wrong to choose the one that would bring about more ease?

    A few of these are hypothetical questions, but I'd still appreciate an answer.
    This is just my own opinion astagfirullah. I feel that if you are certain you know more than the teachers/Professors/scholars follow the Madhab you know best and stick with it. If you feel you can and will learn from them, follow their madhab, but continue to learn more about the madhab you already know. When you have gained in knowledge to see the pros and cons of both, choose the one you will learn the most from.
    Multiple Madhabs

    Herman 1 - Multiple Madhabs


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    Re: Multiple Madhabs

    format_quote Originally Posted by Woodrow View Post
    Follow up on this:


    The purpose of each Madhab is to teach us to follow Islam as Muhammad(PBUH) and his companions did. There were no Madhab at that time as there was no need. They were living the Sunnah and did not have to learn about it.
    Asalamualeikum akhi

    I agree adopting a school of thought is a good basis, actually an excellent basis for someone who believes they cannot seek extensive knowledge regarding the Quran & Sunnah. But it does not mean they should be close minded now does it? What if they find something in saheeh hadith proving a point of that madhab wrong? Should they still go with it even though they know its wrong? That my friend is called blind following.

    Even the Sahabas got it wrong some times, including the likes of Umar (ra) Ali (ra) and Ibn Abbass (ra) so what makes you think these 4 imaams are infalible? EVERYONE makes mistakes, it is human nature. Only the Prophet (saw) was perfect, and he (saw) is the only person we blindly follow.

    I do not deny the fact that these imaams are top top top imaams, we may never get to the knowledge that they were at. But it is a fact that the sources are far more easily accessible to us in this day and age and it easier to extract. There could be many reasons for the difference of opinion between them, Because hadith were not easily accessible like now they didn't get many hadith given to them, many hadith didn't reach them, many hadith were interpreted differently. Different countries influenced the school of thought.

    Many people give the lame excuse that they cannot learn the Quran and Sunnah by themselves, its been over 1400 years so maybe there are many distortions, they do not have the capability so they MUST adopt a school of thought. Let me ask this question then, how do you know you have the capability to capture or learn the whole hanafi school of thought? Its not like you are learning directly from Imaam Abu Hanifah himself now are you? So how do you know it hasn't been distorted?? Many of the ulema from the madhab may have misinterpreted the teachings many times, and the teaching has changed completely!? Are you following Imaam Abu Hanifah or his direct best students (who changed their school of thought) Are you following Imaam Shaafi before he changed his country and school of thought or after the change? At the end of the day you will never know.

    You cannot say that you must follow 1 madhab, preferrably the one of your family or community. What if there are holes in that madhab? Like I explained before everyone makes mistakes, and everyone will make mistakes. But we right now have to be open minded and accept our mistakes. Like for example I can't remember which one but its either the shaafi madhab or the maliki madhab that interpreted the following hadith literally "if you touch a woman your wudhu breaks". Obviously the meaning of that is if you have sexual intercourse, but this madhab took it as if you litterally touch a woman. So if you follow this madhab are you going to blindly follow this even though you know your wrong? If so I wish you luck while you do tawaf during hajj The maaliki followers pray with their hands on the side, that is blatantly wrong, so do you follow that opinion because you picked that madhab? Imaam Abu Hanifah's school of thought tells you bleeding breaks the wudhu, but Umar (ra) carried on praying even though he was bleeding very heavily (many other sahabas did this too) so that proves that opinion wrong. The hanbali school of thought believes that the Prophet (saw) saw Allah with his eyes, when many saheeh hadith proves he never saw Allah with his eyes. The hanbali school of thought also believe that not praying out of laziness takes you out of the fold of islam, while the other 3 do not agree with this.

    To conclude.... did you know that all the 4 imaams said that if you find a hadith that goes against my opinion, then throw my opinion against the wall (Imaam Abu Hanifahs wording). And they also said that "The saheeh Hadith is my madhab"

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    Re: Multiple Madhabs

    format_quote Originally Posted by Ruhul View Post
    Asalamualeikum akhi

    I agree adopting a school of thought is a good basis, actually an excellent basis for someone who believes they cannot seek extensive knowledge regarding the Quran & Sunnah. But it does not mean they should be close minded now does it? What if they find something in saheeh hadith proving a point of that madhab wrong? Should they still go with it even though they know its wrong? That my friend is called blind following.

    Even the Sahabas got it wrong some times, including the likes of Umar (ra) Ali (ra) and Ibn Abbass (ra) so what makes you think these 4 imaams are infalible? EVERYONE makes mistakes, it is human nature. Only the Prophet (saw) was perfect, and he (saw) is the only person we blindly follow.

    I do not deny the fact that these imaams are top top top imaams, we may never get to the knowledge that they were at. But it is a fact that the sources are far more easily accessible to us in this day and age and it easier to extract. There could be many reasons for the difference of opinion between them, Because hadith were not easily accessible like now they didn't get many hadith given to them, many hadith didn't reach them, many hadith were interpreted differently. Different countries influenced the school of thought.

    Many people give the lame excuse that they cannot learn the Quran and Sunnah by themselves, its been over 1400 years so maybe there are many distortions, they do not have the capability so they MUST adopt a school of thought. Let me ask this question then, how do you know you have the capability to capture or learn the whole hanafi school of thought? Its not like you are learning directly from Imaam Abu Hanifah himself now are you? So how do you know it hasn't been distorted?? Many of the ulema from the madhab may have misinterpreted the teachings many times, and the teaching has changed completely!? Are you following Imaam Abu Hanifah or his direct best students (who changed their school of thought) Are you following Imaam Shaafi before he changed his country and school of thought or after the change? At the end of the day you will never know.

    You cannot say that you must follow 1 madhab, preferrably the one of your family or community. What if there are holes in that madhab? Like I explained before everyone makes mistakes, and everyone will make mistakes. But we right now have to be open minded and accept our mistakes. Like for example I can't remember which one but its either the shaafi madhab or the maliki madhab that interpreted the following hadith literally "if you touch a woman your wudhu breaks". Obviously the meaning of that is if you have sexual intercourse, but this madhab took it as if you litterally touch a woman. So if you follow this madhab are you going to blindly follow this even though you know your wrong? If so I wish you luck while you do tawaf during hajj The maaliki followers pray with their hands on the side, that is blatantly wrong, so do you follow that opinion because you picked that madhab? Imaam Abu Hanifah's school of thought tells you bleeding breaks the wudhu, but Umar (ra) carried on praying even though he was bleeding very heavily (many other sahabas did this too) so that proves that opinion wrong. The hanbali school of thought believes that the Prophet (saw) saw Allah with his eyes, when many saheeh hadith proves he never saw Allah with his eyes. The hanbali school of thought also believe that not praying out of laziness takes you out of the fold of islam, while the other 3 do not agree with this.

    To conclude.... did you know that all the 4 imaams said that if you find a hadith that goes against my opinion, then throw my opinion against the wall (Imaam Abu Hanifahs wording). And they also said that "The saheeh Hadith is my madhab"
    All of that is true and most scholars will agree that if a person truly knows the Sunnah there is no need to follow any Madhab. But for many if not most of us we are ignorant and do require guidance from someone more knowledgeable. The Best way for us is to follow a Madhab. there are 4 well known madhabs. But that does not mean they are the only madhabs. It is possible some Scholar or Imam does teach better than those 4. But those of us who are ignorant do require a teacher and the most visible teachers are of one of the 4 main Madhabs.

    I agree a person should not be closed minded and should learn the teachings of as many Madhabs as possible. But they should stick with only one and not try to combine them. Unless of course the person happens to be a more qualified scholar and knows more about the sunnah than is taught by any of the 4 Madhabs.
    Multiple Madhabs

    Herman 1 - Multiple Madhabs


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    Re: Multiple Madhabs

    format_quote Originally Posted by Woodrow View Post
    All of that is true and most scholars will agree that if a person truly knows the Sunnah there is no need to follow any Madhab. But for many if not most of us we are ignorant and do require guidance from someone more knowledgeable. The Best way for us is to follow a Madhab. there are 4 well known madhabs. But that does not mean they are the only madhabs. It is possible some Scholar or Imam does teach better than those 4. But those of us who are ignorant do require a teacher and the most visible teachers are of one of the 4 main Madhabs.

    I agree a person should not be closed minded and should learn the teachings of as many Madhabs as possible. But they should stick with only one and not try to combine them. Unless of course the person happens to be a more qualified scholar and knows more about the sunnah than is taught by any of the 4 Madhabs.
    I agree fully. But what I am trying to say even if one is ignorant he should accept the truth when it comes to him. So he can follow a particular school of thought, but once he finds out that a certain opinion is wrong then he should not take that single opinion because it is wrong. So he can carry on following the madhab but don't follow the actions that are proven wrong, if you know what I mean?

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    Re: Multiple Madhabs

    format_quote Originally Posted by Ruhul View Post
    Asalamualeikum akhi

    I agree adopting a school of thought is a good basis, actually an excellent basis for someone who believes they cannot seek extensive knowledge regarding the Quran & Sunnah. But it does not mean they should be close minded now does it? What if they find something in saheeh hadith proving a point of that madhab wrong? Should they still go with it even though they know its wrong? That my friend is called blind following.

    Even the Sahabas got it wrong some times, including the likes of Umar (ra) Ali (ra) and Ibn Abbass (ra) so what makes you think these 4 imaams are infalible? EVERYONE makes mistakes, it is human nature. Only the Prophet (saw) was perfect, and he (saw) is the only person we blindly follow.

    I do not deny the fact that these imaams are top top top imaams, we may never get to the knowledge that they were at. But it is a fact that the sources are far more easily accessible to us in this day and age and it easier to extract. There could be many reasons for the difference of opinion between them, Because hadith were not easily accessible like now they didn't get many hadith given to them, many hadith didn't reach them, many hadith were interpreted differently. Different countries influenced the school of thought.

    Many people give the lame excuse that they cannot learn the Quran and Sunnah by themselves, its been over 1400 years so maybe there are many distortions, they do not have the capability so they MUST adopt a school of thought. Let me ask this question then, how do you know you have the capability to capture or learn the whole hanafi school of thought? Its not like you are learning directly from Imaam Abu Hanifah himself now are you? So how do you know it hasn't been distorted?? Many of the ulema from the madhab may have misinterpreted the teachings many times, and the teaching has changed completely!? Are you following Imaam Abu Hanifah or his direct best students (who changed their school of thought) Are you following Imaam Shaafi before he changed his country and school of thought or after the change? At the end of the day you will never know.

    You cannot say that you must follow 1 madhab, preferrably the one of your family or community. What if there are holes in that madhab? Like I explained before everyone makes mistakes, and everyone will make mistakes. But we right now have to be open minded and accept our mistakes. Like for example I can't remember which one but its either the shaafi madhab or the maliki madhab that interpreted the following hadith literally "if you touch a woman your wudhu breaks". Obviously the meaning of that is if you have sexual intercourse, but this madhab took it as if you litterally touch a woman. So if you follow this madhab are you going to blindly follow this even though you know your wrong? If so I wish you luck while you do tawaf during hajj The maaliki followers pray with their hands on the side, that is blatantly wrong, so do you follow that opinion because you picked that madhab? Imaam Abu Hanifah's school of thought tells you bleeding breaks the wudhu, but Umar (ra) carried on praying even though he was bleeding very heavily (many other sahabas did this too) so that proves that opinion wrong. The hanbali school of thought believes that the Prophet (saw) saw Allah with his eyes, when many saheeh hadith proves he never saw Allah with his eyes. The hanbali school of thought also believe that not praying out of laziness takes you out of the fold of islam, while the other 3 do not agree with this.

    To conclude.... did you know that all the 4 imaams said that if you find a hadith that goes against my opinion, then throw my opinion against the wall (Imaam Abu Hanifahs wording). And they also said that "The saheeh Hadith is my madhab"
    Salaam

    There are huge problems here becasue you dont seem to know the proofs of why Imam Shafi(ra) took that part literal - simply because it can be taken literally and is a valid interpretation.

    So is the Hanifi position on Wudu breaking when a person bleeds because they have proof for that positions.

    The postsion of sadl is a famous one and was indeed the practice of the people medina at the time of Imam Malik(ra).

    Furthermore many great scholars have come and Gone Imam nawwi (shafi), Ibn Hajer Asqlani (shafi), Imam suyuti (shafi), Imam Ghazzali (shafi), Ibn Qudama (hanbali) , Ibn Taymiyya (hanbali), Imam Thawi (hanifi) Ibn Abidin (Hanifi), Ibn Khuldun (Maliki) etc etc etc - If these geniuses and experts in the deen who devoted there entire life for deen followed a madhab.
    Multiple Madhabs

    Do you think the pious don't sin?

    They merely:
    Veiled themselves and didn't flaunt it
    Sought forgiveness and didn't persist
    Took ownership of it and don't justify it
    And acted with excellence after they had erred - Ibn al-Qayyim

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    Salafi1407's Avatar Full Member
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    Re: Multiple Madhabs

    format_quote Originally Posted by Zafran View Post
    Salaam

    There are huge problems here becasue you dont seem to know the proofs of why Imam Shafi(ra) took that part literal - simply because it can be taken literally and is a valid interpretation.

    So is the Hanifi position on Wudu breaking when a person bleeds because they have proof for that positions.

    The postsion of sadl is a famous one and was indeed the practice of the people medina at the time of Imam Malik(ra).

    Furthermore many great scholars have come and Gone Imam nawwi (shafi), Ibn Hajer Asqlani (shafi), Imam suyuti (shafi), Imam Ghazzali (shafi), Ibn Qudama (hanbali) , Ibn Taymiyya (hanbali), Imam Thawi (hanifi) Ibn Abidin (Hanifi), Ibn Khuldun (Maliki) etc etc etc - If these geniuses and experts in the deen who devoted there entire life for deen followed a madhab.
    You also made huge problems there by not proving me wrong. You just stated opinions like me (well actually I proved my point kinda with sufficient backup as oposed to saying you are wrong, if you read it again). The saheeh or the stronger proof is against all of the opinions I mentioned. Like I repeatedly said and Im sure you will agree they were human and they will and have made mistakes (even if it was not the ones I mentioned). They made mistakes, FACT. It may be these mistakes or others, but I just gave these to prove a point. I WAS NOT BASHING THE IMAAMS, I was making a point. Read the whole thing and it will make sense inshallah. I am not pointing out mistakes, just saying no one is perfect.. READ THE WHOLE POST.

    And like I said many times again, there is no problem adopting a madhab. Its a case of blind following which is dangerous. If you find proof that goes against your madhab, you MUST go with that proof. One of the top scholars you mentioned...... Ibn Taymiyya for example said that divorce has to be said on 3 seperate ocasions. Not in one go like "divorce, divorce, divorce" that will only count as one, it has to be said in 3 seperate ocasions, which was the act of the Prophet (saw), but Umar (ra) adopted the method of 3 divorces in one go. And so did all the 4 madhabs, they adopted the Umar (ra) method, but even though Ibn Taymiya was a hanbali he went against that opinion and went with the method of the Prophet (saw)

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    Re: Multiple Madhabs

    format_quote Originally Posted by Little_Lion View Post
    Perhaps it may do some good if someone differentiated between following a madhab and following the politics of a madhab? I think that is what causes some confusion.

    I think that's basically a very valid concern from new reverts or those who have just learned about Islam: That following a madhab leads to politicizing and may not be the correct way in follwoing qur'an and sunnah.

    When I was younger and knew very little about my deen (and still do), I thought that madhab Syafii which is followed by most Indonesians is the correct one.
    But as I learned more, I realized that it is not so, and that all madhab follow qur'an and sunnah closely and carefully, and actually the more I learn, the more I realize how the schools were such blessings from Allah SWT to muslims.
    I cannot imagine how extremely difficult it must be for someone who try to fully implement Islam in their life had it not been helped by the madhabs.

  20. #16
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    Re: Multiple Madhabs

    format_quote Originally Posted by Ruhul View Post
    I'd rather follow the madhab of the Prophet (saw) and his companions.
    Where do you think the four madhabs came from? Please abstain from making such erroneous remarks.
    Multiple Madhabs

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    Hamza Asadullah's Avatar Moderator
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    Re: Multiple Madhabs

    format_quote Originally Posted by Ruhul View Post
    You also made huge problems there by not proving me wrong. You just stated opinions like me (well actually I proved my point kinda with sufficient backup as oposed to saying you are wrong, if you read it again). The saheeh or the stronger proof is against all of the opinions I mentioned. Like I repeatedly said and Im sure you will agree they were human and they will and have made mistakes (even if it was not the ones I mentioned). They made mistakes, FACT. It may be these mistakes or others, but I just gave these to prove a point. I WAS NOT BASHING THE IMAAMS, I was making a point. Read the whole thing and it will make sense inshallah. I am not pointing out mistakes, just saying no one is perfect.. READ THE WHOLE POST.

    And like I said many times again, there is no problem adopting a madhab. Its a case of blind following which is dangerous. If you find proof that goes against your madhab, you MUST go with that proof. One of the top scholars you mentioned...... Ibn Taymiyya for example said that divorce has to be said on 3 seperate ocasions. Not in one go like "divorce, divorce, divorce" that will only count as one, it has to be said in 3 seperate ocasions, which was the act of the Prophet (saw), but Umar (ra) adopted the method of 3 divorces in one go. And so did all the 4 madhabs, they adopted the Umar (ra) method, but even though Ibn Taymiya was a hanbali he went against that opinion and went with the method of the Prophet (saw)


    What we have to realise is that Rasulallah (Sallallahu Alaihi wasallam) did not just do things in one way otherwise there would only be one madhab which follows one way which Rasulallah (Sallallahu Alaihi wasallam) did everything, but Rasulallah (Sallallahu Alaihi wasallam) did things in different ways and that is why the imaams differed in fiqhi rulings.

    The statement you keep making that "This opinion is more valid than that opinion" is very flawed because each imaam has their own proofs from the Qur'an and Sunnah for which Rasulallah (Sallallahu Alaihi wasallam) did certain things. Samway he did not just pray in one way but in slightly different ways hence way there is a slight difference in the postures of the different imaams. There is no such thing is there being ONE opinion on every fiqhi ruling which is valid and the others are incorrect. Madhabs are a blessing for mankind for they provide us with the correct fiqhi rulings from the Qur'an and Sunnah in different angles.

    The work of madhabs did not stop after the imaams died but have continued to develop ever since, since they are dynamic and will be valid until the end of time. Each of the imaams who were of superior knowledge were entitled to their opinions each based on the Qur'an and Sunnah. Each scholar of today will also differ on what they believe to be the most correct opinion because they will only follow the ruling they are inclined towards according to their understanding of the Qur'an and the Sunnah. So none of us can say which ruling is more correct or valid than another because they imaams did not just dream up those rulings for they were the words and actions of Rasulallah (Sallallahu Alaihi wasallam) and came from their understanding of the Qur'an and Sunnah which have been accepted for 1400 years by the greatest scholars so who are you or me to say which opinion is correct or incorrect?

    To say that "blind following" is wrong is another erroneous statement for whether you like it or not you also blindly follow the scholars simply because you do not have sufficient knowledge to be able to interpret rulings for yourself from the Qur'an and Sunnah and you will never be able to establish by proofs which opinion is "more valid or correct" simply because there is no such thing because all of the fiqhi opinions of the imaams are valid and different scholars are inclined towards accepting conflicting rulings according to their own understanding of Qur'an and hadith.

    You will also follow those scholars that you are inclined towards who you believe to have a correct understanding of the Qur'an and Sunnah but you will not be able to differentiate using knowledge but only emotion simply because you are not at a level of understanding where you can do so.

    If i gave you the opinion of two great scholars and both opinions are proven by the Qur'an and Sunnah then which opinion will you follow? You can say whichever one is closest to the sunnah but both are proven by the sunnah. So making such statements is simply parroting what others have said on this matter without knowing for yourself what is the correct understanding of madhabs and why as lay people we should follow one in order to avoid following our desires.

    If you were faced with a question on a fiqhi matter then how will you find the answer? Obviously by reading scholarly fatwas of those scholars you personally follow or trust. Isnt that blind following? Why disregard other scholars and only follow certain scholars? Sameway we as lay people follow one madhab because we do not have sufficient understanding of Qur'an and Sunnah to be able to differentiate between different rulings and matters pertaining to fiqh. We follow the madhab we are inclined towards just as the scholars we follow also follow the madhab and rulings they are inclined towards. There is no such thing as one opinion more correct or valid than the other for that will depend upon which sholars you follow. All scholarly opinions are valid and we as lay people will not be accountable for following scholars we trust and are inclined towards.

    And Allah knows best in all matters

    Last edited by Hamza Asadullah; 03-28-2011 at 08:52 PM.
    Multiple Madhabs

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  22. #18
    AabiruSabeel's Avatar Administrator
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    Re: Multiple Madhabs




    Please watch:

    Misconceptions in Fiqh



    Why follow an Imam?



    Following a Madhhab



    Difference of opinion in Fiqh



  23. #19
    Hamza Asadullah's Avatar Moderator
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    Re: Multiple Madhabs

    Preventing Legal Anarchy And Fatwa Shopping


    The scholars who forbid a person from leaving their Madhab, and insist on the common person to adhere to only one generally cite the reason of: Closing the means to legal anarchy by a person moving from one madhab to another, and taking the easiest position from each Madhab.

    Imam al-Nawawi said in the introduction of al-Majmu (1/93):

    Second: It is incumbent on him-to adhere to a Madhab- and it applies to all those from the jurists and scholars of all the sciences who do not reach the rank of ijtihad. The reason for it is that if it was permissible to follow any Madhab he pleases it would lead to seeking out dispensations of the Madhab’s by following his desires. Thus he would choose between the lawful and prohibited, obligation and permissibility, and that would lead to the freeing of the leash of legal responsibility.


    Al-Kayranawi said in Fawaid fi Ulum al-Fiqh p.25:

    That which this person says, [namely] that they (the Imam’s of Madhabs) did not have a single follower (muqallid) who would follow them in all that they said. The answer to it is: If there was not a specific follower, did they have a hadith scholar who would lay down for them the principles of hadith criticism. Authenticating some of them and weakening some of them, and people relying upon his authenticating, weakening, declaring [narrators] trustworthy and declaring them weak?

    If you say: At that time there was no need for the science of [hadith] criticism due to the predominance of truthfulness and uprightness amongst people

    We say: Likewise there was no need at that time for the following of a specific [Madhab] due to the predominance of truthfulness and uprightness. Rather this was not possible due to the absence of the codification of the schools and their being dispersed. If a person at that time had adhered to the following of a specific [Imam] the matter would have been difficult for him and would have been placed in severe difficulty, as opposed to our time. Therefore how can our time be compared with their time, and our situation with their situaton?

    Then when the permissibility of taqlid is established, then [the taqlid] of 1 or 100 is the same, why is it that you permit the taqlid of 100 but do not permit the taqlid of 1?

    If you say: Why is it that you permit the taqlid of 1 but do not permit the taqlid of 100 even though the the taqlid of the second was present at the time of the early Muslims?

    We say: You have admitted that rulings change with the change of time and conditions. Likewise you have admitted that the ‘blocking of the means’ to the unlawful is obligatory, and it is not hidden to you that to open this door for people [of not having to follow one madhab] in these times in which ignorance, evil and following of desires is prevalent amongst its people will open for them doors of following dispensations and following desires and misguidance.

    I have narrated from Ibn al-Mubarak that he said: al-Mutamar informed me saying: My father saw me reciting poetry, he said: My son do not recite poetry. I said: O father, al-Hasan would recite poetry and Ibn Sirin would recite poetry. He replied: My son, if you took the ‘evil’ of what is in al-Hasan, and ‘evil’ of that which is in Ibn Sirin all evil would be gathered in you. Sulayman al-Taymi said: If you took the dispensation of each scholar you would gather in you all evil.

    This is the reason for our forbidding of taqlid of anyone he wishes. We do not say it is totally impermissible such that someone may cite the practice of the early Muslims as a proof against us. When the taqlid of the Imams is such then what do you think of the permission to leave taqlid totally and act upon that which he views, or make taqlid of whom he wishes in that which he wishes. Understand this and do not be from the arrogant quarrelsome ones.

    Al-Kayrawani also said on p.84 of the same work, under the subheading of ‘The secret of the impermissibility of leaving a Madhab for another Madhab’:

    And by the view of the jurists (fuqaha) it becomes clear, [namely] the impermissibility of leaving a Madhab for another Madhab because if this was due to finding a mistake with the Madhab he left-then he is not qualified to do this.

    If this was due to preferring (tarjih) then he is also not qualified to do this, thus there is no reason for moving except desire or an invalid consideration. Thus it is impermissible not least because this action will open for him the door of following desires.

    If you say: If he is not from the people of preference (tarjih) then how can he choose a Mujtahid to make taqlid of and not another?

    I say: The preference of a Mujtahid does not require a specific proof rather the leaning of the heart whom he chooses for Taqlid is sufficient, along with good opinion of him. As opposed to preferring an issue over another which is based on an evidence and he is not from the people of deducing [from evidences].

    Also a basis for the preference of a Mujtahid over another is due the first Madhab being widespread in his land, and ease of referring to the scholars and books of his Madhab as opposed to another. And from this you see the Madhab of al-Shafi widespread in Egypt and Hijaz, the Madhab of Malik in al-Maghrib, the Madhab of Abu Hanifah in Persia, al-Rum, India and Sind and other places due to the large amount of scholars of these Madhahib in these lands.

    Source: http://www.daralhadith.org.uk/?p=2381
    Multiple Madhabs

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  25. #20
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    Re: Multiple Madhabs

    format_quote Originally Posted by Hamza81 View Post

    What we have to realise is that Rasulallah (Sallallahu Alaihi wasallam) did not just do things in one way otherwise there would only be one madhab which follows one way which Rasulallah (Sallallahu Alaihi wasallam) did everything, but Rasulallah (Sallallahu Alaihi wasallam) did things in different ways and that is why the imaams differed in fiqhi rulings.

    The statement you keep making that "This opinion is more valid than that opinion" is very flawed because each imaam has their own proofs from the Qur'an and Sunnah for which Rasulallah (Sallallahu Alaihi wasallam) did certain things. Samway he did not just pray in one way but in slightly different ways hence way there is a slight difference in the postures of the different imaams. There is no such thing is there being ONE opinion on every fiqhi ruling which is valid and the others are incorrect. Madhabs are a blessing for mankind for they provide us with the correct fiqhi rulings from the Qur'an and Sunnah in different angles.

    The work of madhabs did not stop after the imaams died but have continued to develop ever since, since they are dynamic and will be valid until the end of time. Each of the imaams who were of superior knowledge were entitled to their opinions each based on the Qur'an and Sunnah. Each scholar of today will also differ on what they believe to be the most correct opinion because they will only follow the ruling they are inclined towards according to their understanding of the Qur'an and the Sunnah. So none of us can say which ruling is more correct or valid than another because they imaams did not just dream up those rulings for they were the words and actions of Rasulallah (Sallallahu Alaihi wasallam) and came from their understanding of the Qur'an and Sunnah which have been accepted for 1400 years by the greatest scholars so who are you or me to say which opinion is correct or incorrect?

    To say that "blind following" is wrong is another erroneous statement for whether you like it or not you also blindly follow the scholars simply because you do not have sufficient knowledge to be able to interpret rulings for yourself from the Qur'an and Sunnah and you will never be able to establish by proofs which opinion is "more valid or correct" simply because there is no such thing because all of the fiqhi opinions of the imaams are valid and different scholars are inclined towards accepting conflicting rulings according to their own understanding of Qur'an and hadith.

    You will also follow those scholars that you are inclined towards who you believe to have a correct understanding of the Qur'an and Sunnah but you will not be able to differentiate using knowledge but only emotion simply because you are not at a level of understanding where you can do so.

    If i gave you the opinion of two great scholars and both opinions are proven by the Qur'an and Sunnah then which opinion will you follow? You can say whichever one is closest to the sunnah but both are proven by the sunnah. So making such statements is simply parroting what others have said on this matter without knowing for yourself what is the correct understanding of madhabs and why as lay people we should follow one in order to avoid following our desires.

    If you were faced with a question on a fiqhi matter then how will you find the answer? Obviously by reading scholarly fatwas of those scholars you personally follow or trust. Isnt that blind following? Why disregard other scholars and only follow certain scholars? Sameway we as lay people follow one madhab because we do not have sufficient understanding of Qur'an and Sunnah to be able to differentiate between different rulings and matters pertaining to fiqh. We follow the madhab we are inclined towards just as the scholars we follow also follow the madhab and rulings they are inclined towards. There is no such thing as one opinion more correct or valid than the other for that will depend upon which sholars you follow. All scholarly opinions are valid and we as lay people will not be accountable for following scholars we trust and are inclined towards.

    And Allah knows best in all matters
    The 2 comments that you suggested I made were erroneous are not. Because I said I want to follow the madhab of the Prophet (saw) and his companions. There is nothing wrong with that? We all do. And secondly I said blind following is wrong, in the sense that when you find sufficient proof that goes against something then you must go with that proof. I totally understand what you saying though about the blind following issue, and it is very well said I must say, and I agree fully. But I will repeat to emphasize, by blind following I mean when your imaam makes a mistake and the truth is presented to you, you MUST go with the truth. And what you simply wrote in that long essay there is very very erroneous if I understood correctly. But before I have a go at you I am going to ask you a question, Are you implying these Imaams do not make mistakes? Are they not human?

    Akhi whether you were offended by the holes I presented in the madhabs or not, whether I was right about them being wrong or not. Whether the opinions I pointed out were wrong or not. The point I was simply trying to portray is that EVERYONE makes mistakes, no one is perfect exept The Prophet Mohammad (saw). You saying their opinions are valid because they thought it was valid doesn't make it so. Sure without a shadow of a doubt they wouldn''t have given a fatwa on something if they didn't think it was right now would they?? In their opinion they are right, but it doesn't mean that single thing they say is right and set in stone. Thats all I am saying. What if you are a hanafi, and you find a "possible mistake" (I won't give an example now, I might get shot down again, lol) then are you saying that you are not allowed to take a hanbali opinion on something? I agree the Prophet Mohammad (saw) did certain things differently, thats why there are certain minor differences, but some differences are like total 180 degrees differences, like the total oposite opinions. So you cannot say He (saw) did both, so he (saw) must have done one. And tbh akhi I have explained this in my first or second post on how and why the differences occurred, and how the imaams themselves changed their opinions (imaam shaafi) and how the very best students of imaam abu hanifah changed their prayer style after they moved to a different country. I am not going to repeat myself (even though I kind of did there, please be kind enough to read what I have already said).

    And I do not blind follow a scholar to an extreme extent where whatever he says I believe it is set in 10000000% stone, and it cannot change. To combat this I follow and learn and read books of many many credible scholars. But like I said I do not blindly follow one or a group... For example one of the most credible muhadith of recent times Sheikh Al Albani, I respect his opinions and is one of the ones I can truly trust. But there are some fatwa or opinions that I do not agree with because I have found or learnt of a better and stronger proof for the contrary. E.g. He said that if alcohol is in a drink such as coke, and that the alcohol amount is very very minute so much so that if it was drank on a larger scale and you do not get drunk of it then that is permissable and not haram. I do not agree with this even though my sheikh said so. He also emphasized the fact that we MUST call ourselves salafi (to differentiate from deviancy because everyone calls themselves ahlul sunnah even the hardcore sufis), but again I do not agree with this even though my sheikh said so. He also said that you move your finger while sitting in prayer, and even though his point is valid (saheeh proof) I go with the opinion that you keep the finger up but do not move it (saheeh hadith in Muslim).

    I am a humble student of knowledge so you can ignore me as much as you want but heres something I found online:

    "The Sayings of the Four Imams on Taqlid


    Abu Haneefah (rahimahullaah)

    The first of them is Abu Haneefah Nu'maan ibn Thaabit, whose companions have narrated from him various sayings and diverse warnings, all of them leading to one thing: the obligation to accept the Hadeeth, and to give up following the opinions of the imaams which contradict it:

    1. "When a hadeeth is found to be saheeh, then that is my madhhab."[20]

    2. "It is not permitted[21] for anyone to accept our views if they do not know from where we got them."[22]

    Another narration adds, "... for we are mortals: we say one thing one day, and take it back the next day."

    In another narration, "Woe to you, O Ya'qub[25]! 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."[26]

    3. "When I say something contradicting the Book of Allaah the Exalted or what is narrated from the Messenger (sallallaahu `alaihi wa sallam), then ignore my saying."[27]

    Maalik ibn Anas (rahimahullaah)

    As for Imaam Maalik ibn Anas, he said:

    1. "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."[28]

    2. "Everyone after the Prophet (sallallaahu `alaihi wa sallam) will have his sayings accepted and rejected - not so the Prophet (sallallaahu `alaihi wa sallam)."[29]

    3. Ibn Wahb said: "I heard Maalik being asked about cleaning between the toes during ablution. He said, `The people do not have to do that.' I did not approach him until the crowd had lessened, when I said to him, `We know of a sunnah about that.' He said, `What is that ?' I said, `Laith ibn Sa'd, Ibn Lahee'ah and `Amr ibn al-Haarith narrated to us from Yazeed ibn `Amr al-Ma'aafiri from Abu `Abdur-Rahman al-Hubuli from Mustawrid ibn Shaddaad al-Qurashi who said, `I saw the Messenger of Allaah (sallallaahu `alaihi wa sallam) rubbing between his toes with his little finger.' He said, `This hadeeth is sound; I had not heard of it at all until now.' Afterwards, I heard him being asked about the same thing, on which he ordered cleaning between the toes."[30]


    Shaafi'i (rahimahullaah)

    As for Imaam Shaafi'i, the quotations from him are most numerous and beautiful[31], and his followers were the best in sticking to them:

    1. "The sunnahs of the Messenger of Allaah (sallallaahu `alaihi wa sallam) reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allaah (sallallaahu `alaihi wa sallam), then the correct view is what the Messenger of Allaah (sallallaahu `alaihi wa sallam) has said, and it is my view."[32]

    2. "The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah (sallallaahu `alaihi wa sallam) is made clear to someone, it is not permitted[33] for him to leave it for the saying of anyone else."[34]

    3. "If you find in my writings something different to the Sunnah of the Messenger of Allaah (sallallaahu `alaihi wa sallam), then speak on the basis of the Sunnah of the Messenger of Allaah (sallallaahu `alaihi wa sallam), and leave what I have said."

    In one narration: "... then follow it (the Sunnah), and do not look sideways at anyone else's saying."[35]

    4. "When a hadeeth is found to be saheeh, then that is my madhhab."[36]

    5. "You[37] are more knowledgeable about Hadeeth than I, so when a hadeeth is saheeh, inform me of it, whether it is from Kufah, Basrah or Syria, so that I may take the view of the hadeeth, as long as it is saheeh."[38]

    6. "In every issue where the people of narration find a report from the Messenger of Allaah (sallallaahu `alaihi wa sallam) to be saheeh which is contrary to what I have said, then I take my saying back, whether during my life or after my death."[39]

    7. "If you see me saying something, and contrary to it is authentically-reported from the Prophet (sallallaahu `alaihi wa sallam), then know that my intelligence has departed."[40]

    8. "For everything I say, if there is something authentic from the Prophet (sallallaahu `alaihi wa sallam) contrary to my saying, then the hadeeth of the Prophet (sallallaahu `alaihi wa sallam) comes first, so do not follow my opinion."[41]

    9. "Every statement on the authority of the Prophet (sallallaahu `alaihi wa sallam) is also my view, even if you do not hear it from me."[42]

    Ahmad ibn Hanbal (rahimahullaah)

    Imaam Ahmad was the foremost among the Imaams in collecting the Sunnah and sticking to it, so much so that he even "disliked that a book consisting of deductions and opinions be written."[43] Because of this he said:

    1. "Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi'i, nor Awzaa'i, nor Thawri, but take from where they took."[44]

    In one narration: "Do not copy your Deen from anyone of these, but whatever comes from the Prophet (sallallaahu `alaihi wa sallam) and his Companions, take it; next are their Successors, where a man has a choice."

    Once he said: "Following[45] means that a man follows what comes from the Prophet (sallallaahu `alaihi wa sallam) and his Companions; after the Successors, he has a choice."[46]

    2. "The opinion of Awzaa'i, the opinion of Maalik, the opinion of Abu Haneefah: all of it is opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the Prophet (sallallaahu `alaihi wa sallam) and his Companions)."[47]

    3. "Whoever rejects a statement of the Messenger of Allaah (sallallaahu `alaihi wa sallam) is on the brink of destruction."[48]


    FOOT NOTES

    20 Ibn `Aabideen in al-Haashiyah (1/63), and in his essay Rasm al-Mufti (1/4 from the Compilation of the Essays of Ibn `Aabideen), Shaikh Saalih al-Fulaani in Eeqaaz al-Himam (p. 62) & others. Ibn `Aabideen quoted from Sharh al-Hidaayah by Ibn al-Shahnah al-Kabeer, the teacher of Ibn al-Humaam, as follows:

    "When a hadeeth contrary to the Madhhab is found to be saheeh, one should act on the hadeeth, and make that his madhhab. Acting on the hadeeth will not invalidate the follower's being a Hanafi, for it is authentically reported that Abu Haneefah said, `When a hadeeth is found to be saheeh, then that is my madhhab', and this has been related by Imaam Ibn `Abdul Barr from Abu Haneefah and from other imaams."

    This is part of the completeness of the knowledge and piety of the Imaams, for they indicated by saying this that they were not versed in the whole of the Sunnah, and Imaam Shaafi'i has elucidated this thoroughly (see later). It would happen that they would contradict a sunnah because they were unaware of it, so they commanded us to stick to the Sunnah and regard it as part of their Madhhab. May Allaah shower His mercy on them all.

    21Ar.: halaal

    22 Ibn `Abdul Barr in Al-Intiqaa' fi Fadaa'il ath-Thalaathah al- A'immah al-Fuqahaa' (p. 145), Ibn al-Qayyim in I'laam al- Mooqi'een (2/309), Ibn `Aabideen in his Footnotes on Al-Bahr ar-Raa'iq (6/293) and in Rasm al-Mufti (pp. 29,32) & Sha'raani in Al-Meezaan (1/55) with the second narration. The last narration was collected by `Abbaas ad-Dawri in At- Taareekh by Ibn Ma'een (6/77/1) with a saheeh sanad on the authority of Zafar, the student of Imaam Abu Haneefah. Similar narrations exist on the authority of Abu Haneefah's companions Zafar, Abu Yoosuf and `Aafiyah ibn Yazeed; cf. Eeqaaz (p. 52). Ibn al-Qayyim firmly certified its authenticity on the authority of Abu Yoosuf in I'laam al-Mooqi'een (2/344). The addition to the second narration is referenced by the editor of Eeqaaz (p. 65) to Ibn `Abdul Barr, Ibn al-Qayyim and others.

    If this is what they say of someone who does not know their evidence, what would be their response to one who knows that the evidence contradicts their saying, but still gives verdicts opposed to the evidence?! Therefore, reflect on this saying, for it alone is enough to smash blind following of opinion; that is why one of the muqallid shaikhs, when I criticised his giving a verdict using Abu Haneefah's words without knowing the evidence, refused to believe that it was a saying of Abu Haneefah!

    23 Ar.:haraam

    24 Ar.: fatwaa

    25 i.e. Imaam Abu Haneefah's illustrious student, Abu Yoosuf (rahimahullaah). 26 This was because the Imaam would often base his view on Qiyaas (Analogy), after which a more potent analogy would occur to him, or a hadeeth of the Prophet (sallallaahu `alaihi wa sallam) would reach him, so he would accept that and ignore his previous view. Sha'raani's words in Al-Meezaan (1/62) are summarised as:

    "Our belief, as well as that of every researcher into Imaam Abu Haneefah (radi Allaahu `anhu), is that, had he lived until the recording of the Sharee'ah, and the journeys of the Preservers of Hadeeth to the various cities and frontiers in order to collect and acquire it, he would have accepted it and ignored all the analogies he had employed. The amount of qiyaas in his Madhhab would have been just as little as that in other Madhhabs, but since the evidences of the Sharee'ah had been scattered with the Successors and their successors, and had not been collected in his lifetime, it was necessary that there be a lot of qiyaas in his Madhhab compared to that of other imaams. The later scholars then made their journeys to find and collect ahaadeeth from the various cities and towns and wrote them down; hence, some ahaadeeth of the Sharee'ah explained others. This is the reason behind the large amount of qiyaas in his Madhhab, whereas there was little of it in other Madhhabs."

    Abul-Hasanaat Al-Lucknowi quoted his words in full in An- Naafi' al-Kabeer (p. 135), endorsing and expanding on it in his footnotes, so whoever wishes to consult it should do so there.

    Since this is the justification for why Abu Haneefah has sometimes unintentionally contradicted the authentic ahaadeeth - and it is a perfectly acceptable reason, for Allaah does not burden a soul with more than it can bear - it is not permissible to insult him for it, as some ignorant people have done. In fact, it is obligatory to respect him, for he is one of the imaams of the Muslims through whom this Deen has been preserved and handed down to us, in all its branches; also, for he is rewarded under any circumstance: whether he is correct or wrong. Nor is it permissible for his devotees to continue sticking to those of his statements which contradict the authentic ahaadeeth, for those statements are effectively not part of his Madhhab, as the above sayings show. Hence, these are two extremes, and the truth lies in between. "Our Lord! Forgive us, and our brethren who came before us into the Faith; and leave not, in our hearts, any rancour against those who have believed. Our Lord! You are indeed Full of Kindness, Most Merciful." (Al-Hashr 59:10)

    27 Al-Fulaani in Eeqaaz al-Himam (p. 50), tracing it to Imaam Muhammad and then saying, "This does not apply to the mujtahid, for he is not bound to their views anyway, but it applies to the muqallid."

    Sha'raani expanded on that in Al-Meezaan (1/26):

    "If it is said: `What should I do with the ahaadeeth which my Imaam did not use, and which were found to be authentic after his death?' The answer which is fitting for you is: `That you act on them, for had your Imaam come across them and found them to be authentic, he would have instructed you to act on them, because all the Imaams were captives in the hand of the Sharee'ah.' He who does so will have gathered all the good with both his hands, but he who says, `I will not act according to a hadeeth unless my Imaam did so', he will miss a great amount of benefit, as is the case with many followers of the Imaams of the Madhhabs. It would be better for them to act on every hadeeth found to be authentic after the Imaam's time, hence implementing the will of the Imaams; for it is our firm belief about the Imaams that had they lived longer and come to know of those ahaadeeth which were found authentic after their time, they would have definitely accepted and acted according to them, ignoring any analogies they may have previously made, and any views they may have previously held."

    28 Ibn `Abdul Barr in Jaami' Bayaan al-'Ilm (2/32), Ibn Hazm, quoting from the former in Usool al-Ahkaam (6/149), & similarly Al-Fulaani (p. 72)

    29 This iswell known among the later scholars to be a saying of Maalik. Ibn `Abdul Haadi declared it saheeh in Irshaad as- Saalik (227/1); Ibn `Abdul Barr in Jaami' Bayaan al-'Ilm (2/91) & Ibn Hazm in Usool al-Ahkaam (6/145, 179) had narrated it as a saying of Al-Hakam ibn `Utaibah and Mujaahid; Taqi ad- Deen as-Subki gave it, delighted with its beauty, in al- Fataawaa (1/148) as a saying of Ibn `Abbaas, and then said: "These words were originally those of Ibn `Abbaas and Mujaahid, from whom Maalik (radi Allaahu `anhu) took them, and he became famous for them." It seems that Imaam Ahmad then took this saying from them, as Abu Daawood has said in Masaa'il of Imaam Ahmad (p. 276): "I heard Ahmad say, `Everyone is accepted and rejected in his opinions, with the exception of the Prophet (sallallaahu `alaihi wa sallam)'."

    30 From the Introduction to Al-Jarh wat-Ta'deel of Ibn Abi Haatim, pp. 31-2.

    31 Ibn Hazm says in Usool al-Ahkaam (6/118):

    "Indeed, all the fuqahaa' whose opinions are followed were opposed to taqleed, and they forbade their companions from following their opinion blindly. The sternest among them in this regard was Shaafi'i (rahimahullaah), for he repeatedly emphasised, more than anyone else, following the authentic narrations and accepting whatever the proof dictated; he also made himself innocent of being followed totally, and announced this to those around him. May this benefit him in front of Allaah, and may his reward be of the highest, for he was the cause of great good."

    32 Related by Haakim with a continuous sanad up to Shaafi'i, as in Taareekh Dimashq of Ibn `Asaakir (15/1/3), I'laam al- Mooqi'een (2/363, 364) & Eeqaaz (p. 100).

    33 Ar.: halaal

    34 Ibn al-Qayyim (2/361) & Fulaani (p. 68) 35 Harawi in Dhamm al-Kalaam (3/47/1), Khateeb in Al-Ihtijaaj bi ash-Shaafi'i (8/2), Ibn `Asaakir (15/9/10), Nawawi in Al- Majmoo' (1/63), Ibn al-Qayyim (2/361) & Fulaani (p. 100); the second narration is from Hilyah al-Awliyaa' of Abu Nu'aim. 36 Nawawi in Al-Majmoo' (1/63), Sha'raani (1/57), giving its sources as Haakim and Baihaqi, & Fulaani (p. 107). Sha'raani said, "Ibn Hazm said, `That is, ... found to be saheeh by him or by any other Imaam'." His saying given next confirms this understanding.

    Nawawi says: "Our companions acted according to this in the matter of tathweeb (calling to prayer in addition to the adhaan), the conditions on coming out of ihraam due to illness, and other issues well-known in the books of the Madhhab. Among those of our companions who are reported to have passed judgment on the basis of the hadeeth (i.e. rather than the saying of Shaafi'i) are Abu Ya'qoob al-Buweeti and Abu l-Qaasim ad-Daariki. Of our companions from the muhadditheen, Imaam Abu Bakr Al-Baihaqi and others employed this approach. Many of our earliest companions, if they faced an issue for which there was a hadeeth, and the madhhab of Shaafi'i was contrary to it, would act according to the hadeeth and give verdicts based on it, saying, `The madhhab of Shaafi'i is whatever agrees with the hadeeth.' Shaikh Abu `Amr (Ibn as-Salaah) says, `Whoever among the Shaafi'is found a hadeeth contradicting his Madhhab, he would consider whether he fulfilled the conditions of ijtihaad generally, or in that particular topic or issue, in which case he would be free to act on the hadeeth; if not, but nevertheless he found it hard to contradict the hadeeth after further analysis, he would not be able to find a convincing justification for opposing the hadeeth. Hence, it would be left for him to act according to the hadeeth if an independent imaam other than Shaafi'i had acted on it, and this would be justification for his leaving the Madhhab of his Imaam in that issue.' What he (Abu `Amr) has said is correct and established. Allaah knows best."

    There is another possibility which Ibn as-Salaah forgot to mention: what would one do if he did not find anyone else who acted according to the hadeeth? This has been answered by Taqi ad-Deen as-Subki in his article, The Meaning of Shaafi'i's saying, "When a hadeeth is found to be saheeh, then that is my madhhab" (p. 102, vol. 3): "For me, the best thing is to follow the hadeeth. A person should imagine himself in front of the Prophet (sallallaahu `alaihi wa sallam), just having heard it from him: would there be leeway for him to delay acting on it? No, by Allaah ... and everyone bears a responsibility according to his understanding."

    The rest of this discussion is given and analysed in I'laam al- Muwaqqi'een (2/302, 370) and in the book of al-Fulaane, (full title Eeqaaz Himam ulu l-Absaar, lil-Iqtidaa' bi Sayyid al- Muhaajireen wal-Ansaar, wa Tahdheeruhum `an al-Ibtidaa' ash- Shaa'i' fi l-Quraa wal-Amsaar, min Taqleed al-Madhaahib ma'a l- Hamiyyah wal-'Asabiyyah bain al-Fuqahaa' al-A'saar (Awakening the Minds of those who have Perception, towards following the Leader of the Emigrants and Helpers, and Warning them against the Innovation Widespread among Contemporary Jurists in the Towns and Cities, of following Madhhabs with Zeal and Party- Spirit). The latter is a unique book in its field, which every desirer of truth should study with understanding and reflection. 37 addressing Imaam Ahmad ibn Hanbal (rahimahullaah).

    38 Related by Ibn Abi Haatim in Aadaab ash-Shaafi'i (pp. 94-5), Abu Nu'aim in Hulyah al-Awliyaa' (9/106), al-Khateeb in Al- Ihtijaaj bish-Shaafi'i (8/1), and from him Ibn `Asaakir (15/9/1), Ibn `Abdul Barr in al-Intiqaa' (p. 75), Ibn al-Jawzi in Manaaqib al-Imaam Ahmad (p. 499) & Harawi (2/47/2) with three routes from `Abdullaah ibn Ahmad ibn Hanbal from his father that Shaafi'i said to him: ...etc; thus, it is authentic on the authority of Shaafi'i. This is why Ibn al- Qayyim attributed it definitely to him in I'laam (2/325), as did Fulaani in Eeqaaz (p. 152) and then said: "Baihaqi said, `This is why he - i.e. Shaafi'i - used hadeeth so much, because he gathered knowledge from the people of Hijaaz, Syria, Yemen and `Iraq, and so accepted all that he found to be authentic, without leaning towards or looking at what he had considered out of the Madhhab of the people of his land when the truth was clear to him elsewhere. Some of those before him would limit themselves to what they found in the Madhhab of the people of their land, without attempting to ascertain the authenticity of what opposed it. May Allaah forgive all of us'."

    39 Abu Nu'aim (9/107), Harawi (47/1), Ibn al-Qayyim in I'laam al-Muwaqqi'een (2/363) & Fulaani (p. 104).

    40 Ibn Abi Haatim in al-Aadaab (p. 93), Abul Qaasim Samarqandi in al-Amaali, as in the selection from it by Abu Hafs al- Mu'addab (234/1), Abu Nu'aim (9/106) & Ibn `Asaakir (15/10/1) with a saheeh sanad.

    41 Ibn Abi Haatim, Abu Nu'aim & Ibn `Asaakir (15/9/2).

    42 Ibn Abi Haatim (pp. 93-4).

    43 Ibn al-Jawzi in al-Manaaqib (p. 192)

    44 Fulaani (p. 113) & Ibn al-Qayyim in I'laam (2/302).

    45 Ar.: ittibaa'

    46 Abu Daawood in Masaa'il of Imaam Ahmad (pp. 276-7)

    47 Ibn `Abdul Barr in Jaami' Bayaan al-'Ilm (2/149).

    48 Ibn al-Jawzi (p. 182)2) "


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