Question about Salah and Madhab

[Mr_Ali]

Asalaamalikum,

I have some issues regarding salah and madhab. I was hoping my brothers and sisters could help me and enlighten me to make things clear inshallah. I am aware there is a hadith in the Sahih of Imam al-Bukhari in which the Prophet (pbuh) says pray as I have prayed, something similar along those lines.

I was brought up praying salah according to the hanafi method. Now I have come across many people praying salah differently and I wanted to know why are people praying differently when the prophet(pbuh) said pray as he did? Did he have more than one way of praying?

I am aware of the four schools of thought and that they were great Imams. These four great imams have differences in regards to how they pray Salah and I’m sure they all have good evidences to support their way. I keep hearing that all four imams are correct, but is this really true? And if so how is it possible for all four imams to be correct?

Should a person stick to his particular madhab or for example can he pray as a hanbali or a shafi? If I thought a different madhab has more or stronger evidence for the way they pray salah should I adopt it?

Sorry if I have made any mistake please do correct me. I am here to learn inshallah.

[ardianto]

Wa alaikumsalam.

There was a question "Which the right, Muslim who Salah Subh with Du'a Qunut, or Muslim who Salah Subh without Du'a Qunut ?".

And this was an answer from Indonesian famous daee, hajj Zainudin MZ.
"A Muslim who Salah Subh with Du'a Qunut is right. A Muslim who Salah Subh without Du'a Qunut is also right. So, who is the wrong ?. A Muslim who doesn't Salah".

Brother, according to Ulama, difference in Salah is acceptable difference. Ummah don't need to debate about it.

[imam bukhari]

assalaam o alaykum akhi,

Asalaamalikum,

I have some issues regarding salah and madhab. I was hoping my brothers and sisters could help me and enlighten me to make things clear inshallah. I am aware there is a hadith in the Sahih of Imam al-Bukhari in which the Prophet (pbuh) says pray as I have prayed, something similar along those lines.

I was brought up praying salah according to the hanafi method. Now I have come across many people praying salah differently and I wanted to know why are people praying differently when the prophet(pbuh) said pray as he did?

ppl r praying differently from the prophet because humans like to cling on to that which has been passed down to them from generations (even if it is wrong), its human nature that people dont accept the truth if it contradicts what they already know...

Did he have more than one way of praying?

absolutly not! we have one deen(islam), one God (Allaah), one book (the Qur'an), one qibla (masjid al haram in mecca) & one prophet (Muhammad) and there is ONE way of praying

Allaah has sent a religion to guide u not to confuse you.... Rasool Allaah prayed only ONE way.

I am aware of the four schools of thought and that they were great Imams. These four great imams have differences in regards to how they pray Salah and I’m sure they all have good evidences to support their way.

yes howeever we must know that there were cases where one imam believed a particular hadith to be authentic yet only after his death, did the other imams come to know that is twas unauthentic.... so all did have 'evidence' but MANY imams who came later had more knowledge to come to conclusions with...

I keep hearing that all four imams are correct, but is this really true? And if so how is it possible for all four imams to be correct?

all four r correct in theor methadology (i.e, all four said 'if u find a hadith contradicting what i have saif then throw my opinion out the window')... howevr all four's opinions cannot be correct in the sense that they are all right in laws and fatwas, bcz one imam say tht if u touch a person of the oposite gender, ur wudhu breaks and another one says it doesnt.... these r 2 oposites, how can both be corect? they cant... and there are HUNDREDS of such examples one can give

also they say 'all 4 r correct' right, so ask them why they dont pray with doing rafayadain (raising both hands before and after rukuh)? u wil hardly ever see a hanafi (sory to say hanafi, but they are the ONLY madhab ppl who dont do it) do it.... ummm, i thought all 4 were corect?

Should a person stick to his particular madhab or for example can he pray as a hanbali or a shafi? If I thought a different madhab has more or stronger evidence for the way they pray salah should I adopt it?

yup, u MUST adopt the stronger opinion, and that is compulsory upon u, as we dont blind follow anyone except the prophet... (unless we dont have ANY knowldge on that particular topic, then we can 'follow' a person who we believe to be knowledgeable)

Sorry if I have made any mistake please do correct me. I am here to learn inshallah.

we r all here to learn, may Allaah increase u in ur search for the truth, ameen

all the best bro

wassalaam o alaykum

[noorseeker]

Brother no one will come up to you and say brother your salah is wrong, change or you are doomed for the fire.

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[UmmSqueakster]

Every madhab has ahadith they consider to be sahih to back up their prescribed method of salat. It can be dangerous to pick up one of the sahih hadith collections and think that that is the be all and end all of the sunnah. There are thousands upon thousands of sahih hadith, found both in the major sahih hadith collections, and in other lesser known collections. The reason we have madhabs is so that the lay person doesn't have to pour through all the sources to determine what is correct and what is not. The scholars of the various madhabs (who are infinately more knowledgable about the sources of sacred law then you or I), have already examined the Qur'an and hadith, and set a method for how to pray based on their study.

Before you go abandoning the hanafi madhab, sit with a scholar of the school and ask what the proofs of the salat are. inshaAllah when you find that, you will be satisfied.

[imam bukhari]

Sayings Of The Imaams Regarding Following The Sunnah And Ignoring Their Views Contradictory To It

It would be beneficial if we gave some of these here, for perhaps this will admonish or remind those who follow the opinion of the Imaams - nay, of those far below the Imaams in rank - blindly18, sticking to their madhhabs or views as if these had descended from the heavens! But Allaah, Mighty and Sublime, says:

"Follow (O men!) the revelation given to you from your Lord, and follow not, as friends and protectors, other than Him. Little is it you remember of admonition."19

1) 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 permitted21 for anyone to accept our views if they do not know from where we got them."22

In one narration, "It is prohibited23 for someone who does not know my evidence to give verdicts24 on the basis of my words."

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'qub25! 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

2) 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

3) Shaafi'i (rahimahullaah)
As for Imaam Shaafi'i, the quotations from him are most numerous and beautiful31, 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 permitted33 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. "You37 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

4) 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: "Following45 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

[imam bukhari]

The Imaams' Followers Leaving their Views if these Contradicted the Sunnah

Due to all that we have mentioned, the disciples of the Imaams, a number of people from those of old, and a few from those of later time55, would not accept all of their Imaam's views; they actually ignored many when they found them to be clearly against the Sunnah. Even the two Imaams, Muhammad ibn al-Hasan and Abu Yoosuf (rahimahullaah) differed from their shaikh Abu Haneefah "in about a third of the Madhhab"56, as the books of masaa'il prove. Similarly is said about Imaam al- Muzani57 and other followers of Shaafi'i and other Imaams; were we to start giving examples, the discussion would become exceedingly, long, and we would digress from what we set out to do in this Introduction, so we shall limit ourselves to two instances:

1) Imaam Muhammad says in his Muwatta'58(p. 158), "As for Abu Haneefah, he did not regard there being a prayer to ask for rain, but we hold that the imaam prays two rak'ahs and then supplicates and holds out his wrapping garment ..."

2) We have 'Isaam ibn Yoosuf al-Balkhi, one of the companions of Imaam Muhammad59 and a servant of Imaam Abu Yoosuf60, who "would give verdicts contrary to Imaam Abu Haneefah because he did not know the latter's evidence, and other evidence would present itself to him, so he would give verdicts using that."61 Hence, "he would raise his hands on bowing (in prayer) and on rising from it"62, as is the mutawaatir sunnah of the Prophet (sallallaahu 'alaihi wa sallam); the fact that his three Imaams (i.e. Abu Haneefah, Abu Yoosuf and Muhammad) said otherwise did not prevent him from practising this sunnah. This is the approach which every Muslim is obliged to have, as we have already seen from the testimony of the Four Imaams, and others.

To sum up: I sincerely hope that no follower of an Imaam will race to condemn the principles of this book and abandon benefiting from the sunnahs of the Prophet (sallallaahu 'alaihi wa sallam) which it contains, with the argument that they are contrary to his Madhhab. I hope that such a person will instead consider what we have given of the exhortations of the Imaams towards the obligation to act on the Sunnah and ignore their sayings contradictory to it. I hope also that he will realise that to condemn the attitude of this book is to condemn whichever Imaam he is following, for we have taken these principles from those Imaams, as we have explained. Therefore, whoever refuses to be guided by them on this path is in great danger, for such refusal necessitates turning away from the Sunnah, the Sunnah to which we have been ordered to refer in cases of difference of opinion and on which we have been commanded to depend.

I ask Allaah to make us among those about whom He says,

"The answer of the believers, when summoned to Allaah and His Messenger, in order that he may judge betweeen them, is no other than this: they say, "We hear and we obey" - it is such as these that will attain Success. It is those who obey Allaah and His Messenger, and fear Allaah, and keep their duty to Him, who will triumph."63

[imam bukhari]

assalaam o alaykum,

one thing u MUST keep in mind my bro is that just because these great imams said these statements (above) that does NOT mean that we reject their teachings and throw them all in the bin or out the window.... Nay one learns from them ALL and where abu hanifah (for example) may have given a fatwa based on ijtihaa (comming to conclusions for a topic due to not having a specific hadith on the subject), and other scholars have given a different fatwa BASED UPON A HADITH, we take from the later one, because all of them had the same foundation:

"follow the sunnah, and im just ur guide to it, so take from me that which agrees with the sunnah"

their fundemental principle was one, but their conclusions diffreed due to knowing/not knowing the authenticity of a hadith on the topic...

one imam may have thought that a particular hadith was ahad, when in fact it was mutawaatir yet the other hadith did not reach him..

ok goto go pray.

ill carry on tmrw insha-Allaah

kep strong on ur search for the sunnah bro!

wassalaamu 'alaykum

ur brother in islam

[MSalman]

^brother bukhari, let us recognize our position and shutup about religious matters for which we have no knowledge.

1 - the statements of the Imaams, which you posted, are directed to scholars and students of knowledge! It does not apply to every single Muslim because a person must be qualified before he can look into text to derive rulings? Do you have the qualifications to look into text and derive rulings and weigh opinions to see which is correct and strong?

2 - Even if, for sake of argument, we say the statements of these Imaams apply to everyone, then you need to prove that their way of salah is against the sunnah! How do you know that the math-hab way of praying salah is not in accordance with sunnah? Are you aware of daleel from each math-hab? Do you know why it contradicts the sunnah and which statements of the Prophet (sal-allahu alayhi wa sallam)?

3 - Did the Imams (rahimahumullah) and those who followed their fiqh and usul invent the way of praying salah from blue and have been wrong for centuries?

4 - Who are you to tell us which opinion of the scholars contradict the sunnah? What are your qualifications?

5 - I can guarantee you that your way of praying salah is exactly as one of the math-hab (most likely shafi or hanabli) but you just don't know due to your lack of knowledge and associating yourself with a certain group of people.

[Rasema2]

5 - I can guarantee you that your way of praying salah is exactly as one of the math-hab (most likely shafi or hanabli) but you just don't know due to your lack of knowledge and associating yourself with a certain group of people.

I can guarantee you that your way of praying salah is exactly as one of the math-hab

It is not exacly the same as ONE of the madhabs. ....in every Madhhab there are sayings and actions which cannot be authentically traced back to the Prophet (sallallaahu 'alaihi wa sallam) - most of these are found in the sayings of the later scholars6, many of whom we see firmly attributing these to the Prophet (sallallaahu 'alaihi wa sallam)!7 This is why the scholars of Hadeeth - may Allaah reward them well - have produced books of Takhreej on the famous books of the later scholars, explaining the rank of each hadeeth given in them: whether e.g. authentic, weak or fabricated. Examples of these books of Takhreej are: Al-'Inaayah fi Ma'rifah Ahaadeeth al- Hidaayah and At-Turuq wal-Wasaa'il fi Takhreej Ahaadeeth Khulaasah ad-Dalaa'il by Shaikh 'Abdul Qaadir ibn Muhammad al- Qurashi al-Hanafi; Nasb ar-Raayah li Ahaadeeth al-Hidaayah by Haafiz Zayla'i, and its abridged version ad-Dirayah by Haafiz Ibn Hajr al-Asqalaani, who also wrote Talkhees al-Habeer fi Takhreej Ahaadeeth ar-Raafi'i al-Kabir; there are many others, naming which will only lengthen this discussion.8

associating yourself with a certain group of people.

Because we follow a methology? or because we follow different scholars than you? Well, excuse me, you are doing what you're asking us to stop, hypocritical.

[Rasema2]

http://www.qss.org/articles/salah/01.html#RTFToC2

[KittenLover]

no not all the madhabs are 100% correct remember the madhabs were put together by humans and which human is perfect in his work?? none, only Allah is perfect in what he does.

so to say "my madhab is 100% correct" can't be right cos humans aren't perfect they make mistakes.

how can something be haraam in 1 madhab and not haraam in another madhab??

it doesn't make sense does it? obviously both can't be right, it's either halal or haraam.

what your job is to find out which opinion from the 2 madhabs is the correct 1, you do this by consulting a scholar of hadith who is able to tell you which hadith is stronger.

some people diagree with this and they call it "following the opinion that suits your desires"

but it's not, you ask the scholar of hadith which opinion out of all the four madhabs is the most correct and you follow that opinion even if there's an easier option from another madhab.

[Rasema2]

1 - the statements of the Imaams, which you posted, are directed to scholars and students of knowledge! It does not apply to every single Muslim because a person must be qualified before he can look into text to derive rulings? Do you have the qualifications to look into text and derive rulings and weigh opinions to see which is correct and strong?

We do not dig into the text to derive a ruling! Our scholars do. We follow our scholars.

3 - Did the Imams (rahimahumullah) and those who followed their fiqh and usul invent the way of praying salah from blue and have been wrong for centuries?

That is a ridiculous statment, but why do the madhabs contradict? Because they all didn't have all the hadeeths back then.

4 - Who are you to tell us which opinion of the scholars contradict the sunnah? What are your qualifications?

The opinion that contradicts a sahih. I am not saying that the madhabs methology is wrong. We respect the four imams and we follow their teachings as well.

[Rasema2]

We don't follow our desires. When scholars differ, we always take the "safe side" Our scholars always take the safe side.



HADEETH 12: The Muslim's Piety and Self Restraint
From an-Nu'maan ibn Basheer (radiyallaahu 'anhu) who said that I heard Allaah's Messenger (salallaahu 'alaihi wa'sallam) say: That which is lawful is clear, and that which is forbidden is clear, and between them are doubtful matters about which many of the people have no knowledge. So whoever avoids doubtful matters saves his Religion and his honour, and whoever falls into doubtful matters falls into what is forbidden. Just like a shepherd who grazes (his sheep) near to a private pasture (of another), he will soon stray on to it. Indeed for every king there is a private preserve. Indeed the preserve of Allaah are those things which He has forbidden. Indeed there is a piece of flesh in the body which if it is good, then the whole body is good, but if it is corrupt then the whole body is corrupt. Indeed it is the heart.

Reported by al-Bukharee (Eng. Trans. 1/44/no.49) and Muslim (Eng. Trans. 3/840/no.3882)
--------------------------------------------------------------------------------
NOTES
So the Muslim with regard to whatever situation arises in his life will have to face each of them with one of the following three stances: ONE: Completely refraining from it: That is with regards to that which is doubtful

TWO: Accepting without constraint: That is with regard to which is clearly permissible

THREE: To abstain from it: This is with regards to things which are not clearly permissible nor clearly forbidden.

If the last stance indicates something it is an indication of a Muslim's piety and fear of falling into that which is forbidden and of entering into something evil. The Muslim therefore abstains from it, and distances himself from it in order to please Allaah and to ensure that His commands are followed. It is not to be said, as some people say: 'That is not forbidden, so do it.' No, since it is not permissible to do everything other than which has been forbidden. So those things which are doubtful matters are closer to that which is forbidden, as occurs in the hadeeth itself: 'Whoever falls into the doubtful matters falls into what is forbidden….' So this fear and piety confirms that: [Next »]



http://www.sahihalbukhari.com/sps/main.cfm

[AabiruSabeel]

:sl:

Bro Mr_Ali, I hope the following links will be of benefit to you:

Detailed Account of Prayer (Hanafi Madhab)
http://www.central-mosque.com/fiqh/Prayer.htm

Movie of Detailed method & postures for Salah (for Men):
http://youtube.com/watch?v=QsGEWn21mL8

Detailed method & postures for Wudhu, Tahara, Ghusl & Salah (PDF book):
http://www.central-mosque.com/fiqh/Fiqh_of_Salah.pdf

The Sunna Prayers Related to the Obligatory Prayers: A Detailed Exposition
http://www.central-mosque.com/fiqh/sunfardh.htm
http://www.central-mosque.com/fiqh/sunobli.htm

3 - Did the Imams (rahimahumullah) and those who followed their fiqh and usul invent the way of praying salah from blue and have been wrong for centuries?

That is a ridiculous statment, but why do the madhabs contradict? Because they all didn't have all the hadeeths back then.

Sorry to say, but it's your statement that seems more ridiculous. You claim there were no Ahadeeth back then when the Imams formulated all the fiqhi issues. So you mean the Ahadeeth were invented later?
Rather, the Imams had better access to the Ahadeeth, through shorter chains of narrators, and they witnessed the Sahabah and Tabi'een praying with their own eyes.

4 - Who are you to tell us which opinion of the scholars contradict the sunnah? What are your qualifications?

The opinion that contradicts a sahih. I am not saying that the madhabs methology is wrong. We respect the four imams and we follow their teachings as well.

The opinion of the Madhhab does not contradict the Sahih Ahadeeth. Only the illiterate ones say it contradicts.

Please read:
What is Taqleed?
http://www.central-mosque.com/fiqh/WhatIsTaqleed.htm

What is a Madhhab and why is it necessary to follow one?
http://www.central-mosque.com/fiqh/WhatIsMadhab.htm

Taqleed or following of an Imam on matters of Shariah
http://www.central-mosque.com/fiqh/oneimam2.htm

Why Muslims Follow Madhhabs?
http://www.central-mosque.com/fiqh/madhhabk1.htm

Understanding the Four Madhabs
http://www.central-mosque.com/fiqh/madhhabq1.htm

[Rasema2]

Sorry to say, but it's your statement that seems more ridiculous. You claim there were no Ahadeeth back then when the Imams formulated all the fiqhi issues. So you mean the Ahadeeth were invented later?
Rather, the Imams had better access to the Ahadeeth, through shorter chains of narrators, and they witnessed the Sahabah and Tabi'een praying with their own eyes.

So you mean the Ahadeeth were invented later?

With all due respect, do you mean that these hadeeths were invented later?

....in every Madhhab there are sayings and actions which cannot be authentically traced back to the Prophet (sallallaahu 'alaihi wa sallam) - most of these are found in the sayings of the later scholars6, many of whom we see firmly attributing these to the Prophet (sallallaahu 'alaihi wa sallam)!7 This is why the scholars of Hadeeth - may Allaah reward them well - have produced books of Takhreej on the famous books of the later scholars, explaining the rank of each hadeeth given in them: whether e.g. authentic, weak or fabricated. Examples of these books of Takhreej are: Al-'Inaayah fi Ma'rifah Ahaadeeth al- Hidaayah and At-Turuq wal-Wasaa'il fi Takhreej Ahaadeeth Khulaasah ad-Dalaa'il by Shaikh 'Abdul Qaadir ibn Muhammad al- Qurashi al-Hanafi; Nasb ar-Raayah li Ahaadeeth al-Hidaayah by Haafiz Zayla'i, and its abridged version ad-Dirayah by Haafiz Ibn Hajr al-Asqalaani, who also wrote Talkhees al-Habeer fi Takhreej Ahaadeeth ar-Raafi'i al-Kabir; there are many others, naming which will only lengthen this discussion.8

:wa:

[AabiruSabeel]

^That's a baseless statement. Don't know where you copy/pasted that from.

The rulings in any Madhhab are based on solid evidences from the Qur'an and Hadith. Anyone who says it's not, then he has simply not properly understood the methodologies of the madhhab and the science of extracting rulings from the Quran and Hadith.

Let's say for example, an Imam "M" learned a Hadith from a person "A" who narrated it from a Tabi'ee "T", who in turn narrated it from a Sahabi "S", who heard it from the Prophet :saws1:. Now the Imam "M" derived a ruling from the Hadith and people followed it.

After a few years, another scholar "H" learnt the same Hadith from "C" who narrated it from "B", who narrated it from "A". Now this scholar says, the character "B" in the chain of narrations is considered weak. So this renders the Hadith as weak.

Now do you see the difference? The Hadith was Strong in its chain when it reached the Imam "M" through "A", but when it reached the later Hadith scholar "H", it became weak along the path. And now people come after 1400 years and say, this Hadith has been classified as weak by this scholar yet an Imam derived a ruling from it, and they start disregarding the Imam. Now who is to blame?

The differences among scholars were always present in the Ummah, since the time of the Prophet :saws1:. The Sahabah differed even though the Prophet :saws1: was present among them. But nobody said he is wrong and he is right, you should not follow him, and you must follow him.

All the prayer methods which are taugh by different Imams are authenticated from the Sunnah. The are many different Ahadeeth narrated from the Prophet :saws1:. One Imam has given preference to one Hadith and another has given preference to another. It's not that one Imam follows the Sunnah and other leaves it.
In just 4 Rakat (units) of prayer, Shaikhul Hadith Zakariyyah (RH) said, he found more than 200 differences among the scholars. Now are you qualified enough to study them all and find which one is more conforming with the Sunnah? The safest way is to stick to a madhhab and follow what the Scholars of that madhhab say.

Someone said we have ONE Quran, One prophet, One Qiblah so why not one way of Prayer. Let me ask him, we have One Quran. Right? But do you know we have 7 different methods of recitation? In one recitation, it is recited as Yatafattarna and in another as Yanfatinra in Surah Maryam. In one recitation there is hamza and in another there is Ya at one place in Surah Ahqaf. In one recitation it is recited as Majreha and in another as Mujraha in Surah Hood. Now all these recitations are authentic, even though we have ONE Quran, because they are all proved from the Prophet :saws1: and Sahabah. Similarly, we have ONE prayer, but we have different ways of praying, and all are authenticated from the practice of the Prophet :saws1: and the Sahabah.


:w:

[imam bukhari]

^brother bukhari, let us recognize our position and shutup about religious matters for which we have no knowledge.

1 - the statements of the Imaams, which you posted, are directed to scholars and students of knowledge! It does not apply to every single Muslim because a person must be qualified before he can look into text to derive rulings? Do you have the qualifications to look into text and derive rulings and weigh opinions to see which is correct and strong?

assalaam o alaykum my beloved hanafi brother in islam!

i wil answer all ur 5 points but b4 i do just a quick word of advice to all, plz remember to be calm when discussing lest the thread is closed.

point 1) qualifications dont mean anything as shaykh saalih al fawzaan has clearly mentioned. qualifications just mean that u have studies in a place that gives a certificate, there r millions of places (i.e, msjid an-nabawi and masjid al haram) where circles are going on with the top ulama and no certificate is given.... so by the where is abu hanifahs certificate? obviously he has none. so what im tryna say is that certfcts, in and of themselves mean nothing.

point 2) u told me to shut up, i forgive u for tht. but let me ask u, y r u so angry? scared our bro might follow the sunnah, and go away from ur way? la hawla wa la quwata illaah billaah!

point 3) i know its directd to schlrs & stdnts f knwldg, where did i say otherwise? ths is a misconception ppl have against us. no1 is saying that ANY1 and EVERY! can derive rulings. plz read my words carefully without letting ur emotions drive u t oconclusions.

point 4) i dont have no qualification (if that means anything) but i never said i did. we go to scholars who understand the texts and get from them, and scholars (SACHOLARS!!!) have clearly refuted opinions of each imams respectfully.

so I dont have the means ot do it yet scholars do, and they have said which is autherntic and which is week.

IMAM BUKHARI for example, has written a treatise on rafayadain (raising the hands after and before rukuh) and has cleared all misconceptions that it is/was abrogated. so WE are not saying it is wrong just bcz we want to, nay the scholars and imaams have already stated this and we are just presenting to the world that which u may not know due to ignorance.

likewise, the 2 famous imams (abu yusuf and imam muhammad) who where the TOP hanafi scholars who learned directly from abu hanifah, both differed with the imam (abu hanifah) on more than a third of his madhab. and both of these used to do rafayadain!

Imam bukhari also for example has stated that the hadith about saying ameen quitely is week, likewise with the hadith about putting the hands below the navel. likewise about the hadith which says wipe ur face after ur hands after dua, and the list could go on.

[Muslim Woman]

:sl:

A Muslim who Salah Subh with Du'a Qunut is right. A Muslim who Salah Subh without Du'a Qunut is also right. So, who is the wrong ?. A Muslim who doesn't Salah".

.

thanks for sharing it .

[imam bukhari]

2 - Even if, for sake of argument, we say the statements of these Imaams apply to everyone, then you need to prove that their way of salah is against the sunnah! How do you know that the math-hab way of praying salah is not in accordance with sunnah? Are you aware of daleel from each math-hab? Do you know why it contradicts the sunnah and which statements of the Prophet (sal-allahu alayhi wa sallam)?

point 1) SOME of the fatwaas these great imams have given HAVE been proven to be a weak opinion. maybe if people done more research OUTSIDE of their madhab they would realise this...

point 2) "How do you know that the math-hab way of praying salah is not in accordance with sunnah?" because in SOME cases, there are no authentic hadith to back up the position, and OTHER imams had hadith to prove their position... the SCHOLARS have written extensively on this.

point 3) u sed: "Are you aware of daleel from each math-hab?" subhaanAllaah how many times do i have to say that it is the SCHOLARS who do this job, not the layman! u clearly have a BIG misconception about us, thinking that we all (laymen) come up with our own conclusions

point 4) u sed: "Do you know why it contradicts the sunnah and which statements of the Prophet (sal-allahu alayhi wa sallam)?"
this makes no sense. y is the sky blue?

[imam bukhari]

Asalaamalikum,

I have some issues regarding salah and madhab. I was hoping my brothers and sisters could help me and enlighten me to make things clear inshallah. I am aware there is a hadith in the Sahih of Imam al-Bukhari in which the Prophet (pbuh) says pray as I have prayed, something similar along those lines.

I was brought up praying salah according to the hanafi method. Now I have come across many people praying salah differently and I wanted to know why are people praying differently when the prophet(pbuh) said pray as he did? Did he have more than one way of praying?

I am aware of the four schools of thought and that they were great Imams. These four great imams have differences in regards to how they pray Salah and I’m sure they all have good evidences to support their way. I keep hearing that all four imams are correct, but is this really true? And if so how is it possible for all four imams to be correct?

Should a person stick to his particular madhab or for example can he pray as a hanbali or a shafi? If I thought a different madhab has more or stronger evidence for the way they pray salah should I adopt it?

Sorry if I have made any mistake please do correct me. I am here to learn inshallah.

watch this:

http://www.youtube.com/user/sulafi14...29/HnF6EIUDuFY

its a video of dr. zakir naik

ill get u more vids soon insha0-Allaah

[imam bukhari]

Asalaamalikum,

I have some issues regarding salah and madhab. I was hoping my brothers and sisters could help me and enlighten me to make things clear inshallah. I am aware there is a hadith in the Sahih of Imam al-Bukhari in which the Prophet (pbuh) says pray as I have prayed, something similar along those lines.

I was brought up praying salah according to the hanafi method. Now I have come across many people praying salah differently and I wanted to know why are people praying differently when the prophet(pbuh) said pray as he did? Did he have more than one way of praying?

I am aware of the four schools of thought and that they were great Imams. These four great imams have differences in regards to how they pray Salah and I’m sure they all have good evidences to support their way. I keep hearing that all four imams are correct, but is this really true? And if so how is it possible for all four imams to be correct?

Should a person stick to his particular madhab or for example can he pray as a hanbali or a shafi? If I thought a different madhab has more or stronger evidence for the way they pray salah should I adopt it?

Sorry if I have made any mistake please do correct me. I am here to learn inshallah.

this is aso a good one by dr. bilal philips:

http://www.youtube.com/user/sulafi14...06/ynDriK1yCks

[Banu_Hashim]

As-Salaamu Alaikum my dear brother,

You will find present in society, scholars with a great amount of wealth of knowledge and these same scholars will have different opinions. Some will be in favour of following a madhhab, and some will not.

I would advise that you ask around and find that which you find beneficial for you. All the madhhabs will have their evidences for their methodology of praying and you should look at these evidences if you are dubious as to their authenticity and don't think you are the only one doing this. Countless people will have done the same.

In my opinions all madhhabs are correct and on the day of Judgement Allah will judge us for following his Qur'an and the sunnah, and with the best of intentions we will all be amongst those who are successful, inshaAllah... Ameen.

All the best bro,

Fe Amaanillah.

[imam bukhari]

3 - Did the Imams (rahimahumullah) and those who followed their fiqh and usul invent the way of praying salah from blue and have been wrong for centuries?

no, and nobody is saying that. please think before you speak. maybe getting a drink of water or doing wudhu (unless your madhab doesnt agree with that!) to calm yourself down

having being wrong for centuries? hmmm, this statement reminds me of what the mushriks of makkah used to say...

4 - Who are you to tell us which opinion of the scholars contradict the sunnah? What are your qualifications?

im a nobody, but the scholars are a somebody. i read what the RESEARCHING scholars, who are not blind in their love for a particular madhab, have to say and just pass that on ulhumdulillaah.

5 - I can guarantee you that your way of praying salah is exactly as one of the math-hab (most likely shafi or hanabli) but you just don't know due to your lack of knowledge and associating yourself with a certain group of people.

afcourse my way of praying matches with one of the madhabs, but what importance is that? you see, you ppl love madhabd so much that you have taken rasool Allaah out of theis question! AllaahuAkbar!

also ur statement, shows how much lack of knowledge you have about us, as u r saying this bcz it seems u think that we reject ALL madhabs! Na'uthubillaah! we only reject that which contradicts the sunnah, please dont feel ofended.

y is is when we say 'the correct way is to pray with ur hand son ur chest, u jump up and down geting furious, yet SCHOLARS such as IMAM BUKHARI, IMAM AHMAD, IBN TAYMIYA, ABU DAWUD, IMAM MUSLIM have all stated likewise? maybe its just because u have unjuyst hatred for us?

I love u for the ake of Allaah bro. please calm down

[Rasema2]

In my opinions all madhhabs are correct and on the day of Judgement Allah will judge us for following his Qur'an and the sunnah, and with the best of intentions we will all be amongst those who are successful, inshaAllah... Ameen.

Ameen. I'd like to quote this again:"Verily the slave prays a prayer of which nothing is written down for him except a tenth, ninth, eighth, seventh, sixth, fifth, quarter, third or half of it.5 Therefore, I reminded the brothers that it is not possible for us to perform prayer as it should be performed, or even approach that, unless we know the detailed description of the Prophet's prayer (sallallaahu 'alaihi wa sallam), including its essentials, manners, forms, supplications (du'aas) and remembrances (adhkaar), and then we make an effort to put that knowledge into practice carefully, for then we could hope that our prayers would restrain us from shameful and unjust deeds, and that the reward and blessings mentioned in the narrations would be written down for us.
"

We need khushoo` now.

[Banu_Hashim]

Additionally, here is a video that may clear up any questions you have:

http://www.youtube.com/watch?v=u0BllzzA9nU

(I think I've pasted this i a previous thread, if so forgive me.)

[KittenLover]

I have a question for people who believe in strictly sticking to 1 madhab,

how can something be haraam in 1 madhab and not haraam in another????

surely both can't be right can they???

are we following two different religions where something is haraam for you and it isn't haraam for me???

did Allah say I will make something haraam for the people who follow this madhab and I won't make it haraam for the people who follow this madhab??

so that being said isn't it our duty to ask the scholars of hadith which is the correct opinion out of the 4 madhabs cos we might actually be doing something haraam.

Another thing how can there be a difference in something as big as Asr prayer time???

did Allah say there's two prayer times for Asr???

one for the hanafi's and one for the shafi's????

did the sahabba have two different prayer times for ASR???

one that followed abu hanifa and 1 that follow imam shafi???

[Hamza Asadullah]

so that being said isn't it our duty to ask the scholars of hadith which is the correct opinion out of the 4 madhabs cos we might actually be doing something haraam.

Asalaamu Alaikum Wr Wb, all of the stances of the four imaam are correct and this is from the consensus of all ulema of 1400 years.

The madhabs don't differ in the fundamentals of Islam but only in Fiqh.

This article should explain it to you properly in more detai so that you can be clear as to why us lay people should follow a madhab:

[link removed]

[Banu_Hashim]

I have a question for people who believe in strictly sticking to 1 madhab,

how can something be haraam in 1 madhab and not haraam in another????

surely both can't be right can they???

are we following two different religions where something is haraam for you and it isn't haraam for me???

did Allah say I will make something haraam for the people who follow this madhab and I won't make it haraam for the people who follow this madhab??

Salam,

No madhab will say we are correct and another is incorrect. It is only a methodology of the sunnah. Nothing as extreme as the differentiation between halaal and haraam.

[KittenLover]

isn't it obligatory upon you to ask the scholars of hadith which opinion is correct out the madhabs???

because you could be praying at the wrong time, maybe abu hanifah made a mistake maybe imam shafi made a mistake

shouldn't you be finding out from a scholar of hadith which of their two opinions is the most strongest and follow it??

[Rasema2]

:sl:Sis,

All madhabs are correct because the imams haditjihad. Itjida is a serious thing, but they didn't have all the hadeeths. And one madhab is closer to the sunna than the other, but that doesn't make the salah incorrect. I guess all madhabs preform the fards of the salat. But our methology is also very serious about Salah.

:wa:

[Hamza Asadullah]

isn't it obligatory upon you to ask the scholars of hadith which opinion is correct out the madhabs???

because you could be praying at the wrong time, maybe abu hanifah made a mistake maybe imam shafi made a mistake

shouldn't you be finding out from a scholar of hadith which of their two opinions is the most strongest and follow it??

I updated my last post to you can you please read the article in the link i have provided. The only way you are going to know the answer is to aquire knowledge on the matter.

[KittenLover]

Salam,

No madhab will say we are correct and another is incorrect. It is only a methodology of the sunnah. Nothing as extreme as the differentiation between halaal and haraam.

I heard in 1 madhab it's haraam to eat all the animals from the ocean and in another madhab it's not haraam to eat animals from the ocean.

in 1 madhab if a women touches you your wudu breaks

in another madhab if a women touches you, your wudu isn't broken

so which is correct?? both can't be correct can they?? either ur wudu is broken when a women touches you or it isn't broken.

either all food from the ocean is haraam or it isn't haraam which is correct opinion out of the madhabs??

they both can't be correct can they??

there's 1 prayer time for Asr in hanafi madhab

and there's another prayer time for Asr in Shafi madhab

which 1 is correct?? both can't be correct can they??? did the prophet pbuh have two different times for Asr??

obviously 1 opinion is correct and the other isn't shouldn't you be finding out which is closer to the sunnah from a scholar of hadith??

I'm not saying us lay people should pick and choose from the madhabs what we want to follow and what suits our desires lol

I'm saying we should ask a scholar of hadith who's studied the 4 madhabs all his life and knows the various evidences from each madhab and knows which madhab contains the stronger opinion by looking at the hadiths from all of them.

obviously it's not for us laymen to decide which opinion is strongest because we have no clue about hadith or chains of narrations.

to the thread OP I ask you to watch this video as it specifically covers why we have differences in madhabs and what should our approach be.

http://www.youtube.com/watch?v=c6t3ubAAz1k

[Hamza Asadullah]

I'm not saying us lay people should pick and choose from the madhabs what we want to follow and what suits our desires lol

I'm saying we should ask a scholar of hadith who's studied the 4 madhabs all his life and knows the various evidences from each madhab and knows which madhab contains the stronger opinion by looking at the hadiths from all of them.

obviously it's not for us laymen to decide which opinion is strongest because we have no clue about hadith or chains of narrations.

Sister if your not willing to read the article then how will you truly understand why we as lay people must follow one madhab? Knowledge eradicates misconception and without it we will continue to have misconceptions.

Read the article and then things will be more clearer to you.

[Hamza Asadullah]

Asalaamalikum,

I have some issues regarding salah and madhab. I was hoping my brothers and sisters could help me and enlighten me to make things clear inshallah. I am aware there is a hadith in the Sahih of Imam al-Bukhari in which the Prophet (pbuh) says pray as I have prayed, something similar along those lines.

I was brought up praying salah according to the hanafi method. Now I have come across many people praying salah differently and I wanted to know why are people praying differently when the prophet(pbuh) said pray as he did? Did he have more than one way of praying?

I am aware of the four schools of thought and that they were great Imams. These four great imams have differences in regards to how they pray Salah and I’m sure they all have good evidences to support their way. I keep hearing that all four imams are correct, but is this really true? And if so how is it possible for all four imams to be correct?

Should a person stick to his particular madhab or for example can he pray as a hanbali or a shafi? If I thought a different madhab has more or stronger evidence for the way they pray salah should I adopt it?

Sorry if I have made any mistake please do correct me. I am here to learn inshallah.

Asalaamu Alaikum Wr Wb, watch these short clips and they will answer all of your questions inshallah:

Following a Madhab in Islam - Part 1 of 6- Brilliant

http://www.youtube.com/watch?v=z94ty00F7dQ

Following a Madhab in Islam - Part 2 of 6

http://www.youtube.com/watch?v=SWAYO4kl3Uc

Following a Madhab in Islam - Part 3 of 6

http://www.youtube.com/watch?v=i0Byob0Wsls

Following a Madhab in Islam - Part 4 of 6

http://www.youtube.com/watch?v=nQMCecmTq2s

Following a Madhab in Islam - Part 5 of 6

http://www.youtube.com/watch?v=jymYGXZIT6c

Following a Madhab in Islam - Part 6 of 6

http://www.youtube.com/watch?v=szkB5B7yLM0

[Banu_Hashim]

I heard in 1 madhab it's haraam to eat all the animals from the ocean and in another madhab it's not haraam to eat animals from the ocean.

in 1 madhab if a women touches you your wudu breaks

in another madhab if a women touches you, your wudu isn't broken

so which is correct?? both can't be correct can they?? either ur wudu is broken when a women touches you or it isn't broken.

either all food from the ocean is haraam or it isn't haraam which is correct opinion out of the madhabs??

they both can't be correct can they??

there's 1 prayer time for Asr in hanafi madhab

and there's another prayer time for Asr in Shafi madhab

which 1 is correct?? both can't be correct can they??? did the prophet pbuh have two different times for Asr??

obviously 1 opinion is correct and the other isn't shouldn't you be finding out which is closer to the sunnah from a scholar of hadith??

These are different interpretations of the Qur'an and Sunnah.

[Rasema2]

:sl:
I have a different question. I don't think this is about following a madhab. What about the 100's of things which weren't discussed by madhabi scholars?

As long as you are following Athaari aqeedah, it doesn't matter if you follow a madhab or not.Just my opinion.

The reason I don't follow a madhab is because I can't choose. Hanafi's(ra) madhab is viewed as the most correct, but His salah is a weak view, in some cases, so rather than me picking and choosing from madhabs, I better refear to the scholars which leads me to following a different group of scholars, expecially my respected(love his wording in books) Muhammad Abdul Wahabb.

[MSalman]

:sl:

First, let me make it clear that I am not a hardcore math-habi like some of the other members on this board. However, I also have problem with those who say one cannot follow a math-hab because that is also against understanding of the scholars.

Rasema and imam bukhari, may Allah preserve you both, which scholars of yours told you that you can force the fatawas that you take from them on others? I need to know how can laymen like yourselves, who suppose to ask a scholar aka taqleed, and force this on other laypeople.

Could you please also tell us which scholars you take from? How your taking from a scholar is different from some hanafi taking from only hanafi scholars? How can you say that you are following a "safer/stronger" opinion when all you are doing is asking a scholar just like a math-habi? How do you know which opinion is "safer/stronger"? Could you please tell us whether you have studied the positions and opinions of every math-hab regarding how to pray salah and which one of their opinions contradict the sunnah and how exactly?

Just in case you didn't know, laymen like ourselves need to shutup and not speak about religious matters for which we have no knowledge and neither enforce our mufti's fatawas on other laypeople. All we have to do is ask the scholars, follow it and shutup. If we want to answer someone then we refer to those who have knowledge and do islah in a proper and gentle manners. Both of you are not doing either of it.

It is not exacly the same as ONE of the madhabs.

sister, may Allah preserve you, how do you know that? Could you please tell us your way of praying salah?

....in every Madhhab there are sayings and actions which cannot be authentically traced back to the Prophet (sallallaahu 'alaihi wa sallam)

you are going off tangle here. No one disagrees with this; however, the mathhaab have evolved over the years as scholars within each math-hab went outside of their math-hab to take the stronger opinion. Hence, many of these earlier positions have been corrected within each math-hab. The point is that we, as laypeople, cannot enforce our mufti's fatawas on others or say "fullan opinion is more correct and fullan is against the sunnah" because many times the other position could be valid or our scholars doesn't recognize the other position as valid (maybe his own ijtihad) or something like that but due to lack of our knowledge we may not know.

the issue of takhreej books and everything else is pretty irrelevant because the science of hadith (takhreej, tahqeeq) existed during the time of Salaf but not all of them documented it.

Because we follow a methology? or because we follow different scholars than you? Well, excuse me, you are doing what you're asking us to stop, hypocritical.

because both of you are saying which is alien to scholars in the past and present. It comes from only handful people who have created a new hizb in the name of salafiyyah. Sorry to hit the red button. Just in case you didn't know, this neo-salafi hizb has been rebuked by some of the great salafi scholars including Shaykh al-Albani, Ibn Baz, Ibn Uthaymeen, Muhammad ibn Ibraheem, ibn Jibreen, Muqbil (may Allah have mercy on all of them) and other scholars, who are still alive, Salih al-Fawzaan etc.

How is following a fiqh is same associating myself with a hizb? Jazak Allah khayr for calling me a hypocrite. May Allah protect us all from evils of tongue, ameen

We do not dig into the text to derive a ruling! Our scholars do. We follow our scholars.

The math-habi are doing the same thing: they are also following the scholars but for some reason that is wrong. If you follow the scholars then simply follow the scholars and do not go around saying "fullan opinion is stronger or fullan saying of a math-hab contrdict the shari'ah". Just in case if you didn't know, the scholars you follow are also following a math-hab 98% of the times or opinions which are already found in all 4 mathaahab.

That is a ridiculous statment, but why do the madhabs contradict? Because they all didn't have all the hadeeths back then.

actually sister, you are displaying your lack of knowldge again. However, there is some truth to your statement. Let me make few quick points here:

1 - Just because they contradict each other doesn't mean they didn't have any sort of proof and their ijtihad to back themselves and this was my point which you totally missed

2 - Just because they contradict doesn't mean there cannot be any valid ikhtilaf. About 70% of the times, there is no ikhtilaf among the scholars and out of other 30% many times there is valid ikhtilaf. But for some reason, people who are against following a math-hab, cannot realize this fact. Many times it is because of laymen, like yourself, who force their scholars fatawas on other laypeople without realizing that there can be valid ikhtilaf.

3 - It is true that truth is not limited to all 4 mathaahab and the imaams didn't have all of the ahadith or they made their ijtihad on weak narrations. It is also true that one way or the other most of the opinions come from the 4 mathaahab. However, mathaahab are not limited to the sayings of imaams only, it is a great misconception among many people. Like I said earlier the mathaahab have evolved over the years. Hence, the point of not having all ahadith is really not as valid today as it could have been in early centuries.

The opinion that contradicts a sahih. I am not saying that the madhabs methology is wrong. We respect the four imams and we follow their teachings as well.

that is not my point. the point is how do you as a layman know which opinion contradict the sahih. If you are a layman then on what basis do you make such a claim and ask others to follow you? If you are uttering what your scholar said then others are doing the same! This is a fiqhi discussion so let's leave to scholars and simply ask them and follow it.

and Allah knows best

[Rasema2]

OKAY , I HAVE TO FLIP OUT BECAUSE YOU KEEP REPEATING THE SAME THING!!!!

We follow a group of scholars, like the madhabis. We don't ask them "which hadeeth is authentic" they tell us everything. We don't even ask!!!

DO I HAVE TO QUESTION THIS???? DO YOU KNOW WHAT IS A METHOLOGY??
WE DON'T PICK STUFF. ALL OF OUR SCHOLARS AGREE ON ALL OF THEIR studied VIEWS, THEN GIVE THEM TO US:;

http://www.youtube.com/watch?v=19Vk3SO8rXc

http://www.youtube.com/watch?v=zUzem...eature=related

http://www.youtube.com/watch?v=lQFpa...eature=related

http://www.youtube.com/watch?v=1P6Az...eature=related

http://www.youtube.com/watch?v=muNGK...eature=related

that is not my point. the point is how do you as a layman know which opinion contradict the sahih

I don't have to repeat myself. I hope not. No one is telling you that your way of offering Salat will be invalidated, our scholars have determined that our hadeeths are stronger. Scholars do know anc can trace back the narrations, they know, I don't.

First, let me make it clear that I am not a hardcore math-habi like some of the other members on this board. However, I also have problem with those who say one cannot follow a math-hab because that is also against understanding of the scholars.

WHO SAID YOU CAN'T FOLOW A MADHAB? I KNOW HARD CORE "SUPER" SELEFIS THAT WILL TELL ME" YOU CAN FOLLOW A MADHAB".


If you follow a madhab, but not a Selefi manhaj(ageedah) you are an innnovator. That is all we have agains some fatwas.

[KittenLover]

when a person starts praticing and learning about the deen he should initially learn about Islamic history because and what actually happened to Muslims and the Islamic process of that will actually demystify the whole topic of madhabs for him.

very simply put about 100 years after the death of prophet pbuh the scholars they started to discuss many of the new things that were coming up so at that time there were basically 4 great scholars that came up, one of them was abu hanifah, imam malik abu hanifah was in Iraq, Imam Malik was in medinah another 1 was imam shafi he went to medina and later on settled in egypt and another 1 was imam ahmed who was in Iraq aswell.

so basically we have four scholars, what happened was they were not the only sholars of that time however they were exceptionally great , they were exceptionally knowledgable, they had large base of students that would come to get knowledge from them so their opinions became popular their way of approaching Islamic legal theory became popular and as a result people became polarised with their opinion.

that doesnt mean that the only way is through these four that also doesn't mean we should leave the 4 and go to anyone else. it just means that these scholars have their thoughts and ways of approaching Islam and the Qur'an and sunnah became the most popular way, that doesn't mean that because there was 4 they wern't similar, they were similar in many things, they first went to the Qur'an, they then went to the sunnah which is the narrations of prophet pbuh, they then went to ijma concensus of the ummah the concensus of the scholars of the ummah, and then they went to something called analogy and then they went into other principles in which they differed.

So the first 4 were very similar so they have alot of similaritys but because their situations were different, one of them was in Iraq the other 1 was in Medina,

Medina was the heart of Islam at that time so narrations were easily availalbe to him, on the other hand iraq was a place that was not the heart of Islam infact it was the heart of the Persian empire at that time, and once Persia was actually conquered alot of enemies of Islam wanted to go into Islam and destroy it so as a result they tried to fabricate alot of narrations (hadith) and as a result the scholars became so strict in accepting narrations that they actually didn't even accept many narrations so the number of narrations that they had to base their ruling on from the prophet was actually much less than the ones in Medina so you see that's why people had different opinions because they were improvising based on the situation they had, they were trying to find out rulings based on whatever evidence was actually available to them at that time so as a result as you can imagine people differed in their finaly ruling.

that's why you have for example four different ways of doing the same thing, but that doesn't mean the truth is multiple, it means there is only 1 truth still, it has to be either right or wrong, and doesn't mean just because there's 4 opinions all four are right, it just means as far as your concerned since you might not be at the level to decide which opinion is the correct 1 to follow, you could follow either 1 of them but the point is that doesn't mean the 1 you follow is defintely true,

because to find the truth will require further research for you to study, to find out what is closer to the evidence, and the evidence is basically what Allah gave to us and what the prophet came with his sunnah.

and that is a level of research and study but untill then you can follow any 1 of them but that doesn't mean it's a permnant excuse, rather as many of the scholars have mentioned taqleed or blind following is like the bathroom, you only use it when you need it, and is there any 1 who wants to live in the bathroom forever? I don't think so,

so don't be of those who just stay in the bathroom forever rather gain knowledge from the cradle to the grave and keep on improving.

Ultimately when god asks you on the day of judgement he's not gonna ask you which madhab were you on, they're gonna ask u 1 question "how have you answered the prophet"

so are we gonna say the message came and we listened to Imam hanifa, Imam Malik, are we gonna say "imam hanifa said that" "imam malik said that"

ultimately that's our goal to be able to decipher which is closer to the sunnah, yes we realise we're not on that level yet but that doesn't mean we shouldn't aspire to achieve it.

so what I'm saying is the initial methodologies of the first four was the same but of course the circumstances differed, the specific evidences that were available in every topic differed as a result it gave rise to alot of differences.

taken from http://www.youtube.com/watch?v=c6t3ubAAz1k

watch the full vid if u can :)

[Ibn Abi Ahmed]

:sl:

I think we need to try and understand that this issue regarding the madahib (which shouldn't be an issue at all) is not a question of bringing a person into camp x or camp y - it's about answering the question in a way that will satisfy the questioner. There's no need whatsoever to get people involved in matters that 1) they have no need to know about (i.e. which are completely irrelevent to the topic) 2) will only confuse them further.

And second point, can we please all move on from bashing the madahib, especially the Hanafis? There was a time when I was anti-Hanafi but when one sits down and studies even basics of Fiqh and how the schools evolved - he gains a respect and tolerance for all the Madahib. Even the Hanafiyyah, the school is vast and very beautiful and Imam Abu Hanifa (rahimullah) was truly a genius masha'Allaah. The more knowledge we have, the less argumentative we become and the less knowledge we have the more argumentative we are. The more knowledge we gain, the more we know and understand our limits while the less knowledge we have, we forget and don’t know our limits.

Just to point out some stuff that worried me:

Sayings Of The Imaams Regarding Following The Sunnah And Ignoring Their Views Contradictory To It

This post is completely irrelevent to the topic on hand. Quoting this shows that the one who is quoting this is completely unaware of the context in which they were said. Let's allow Ibn Taymiyyah to clear that up for us shall we? He said:

“[Imam Ahmad] would order the layman to ask (yustafti) Ishaq, Abu ‘Ubaid, Abu Thawr, Abu Mus’ab, whilst he would forbid the scholars from his followers, such as Abu Dawud (the compiler of Sunan), ‘Uthman ibn Sa’id, Ibrahim al-Harbi, Abu Bakr al-Athram, Abu Zur’ah, Abu Hatim al-Sajistani, Muslim (the compiler of Sahih) and others, from making Taqleed of anyone from the scholars. He would say to them: You must refer to the sources, to the Book and the Sunnah.”

See al-Manhaj 373-376, al-Tahqiqat 643-645, Majmu’ah 20/116, 124-126, al-Mustadrak 2/241, 258, al-Furu’ 6/492, al-Insaf 11/147, I’lam 6/203-205, Mukhtasar al-Tahrir 103, Hal al-Muslim Mulzam… 14, Rawdhat al-Talibin 11/117, Usul al-Fiqh al-Islami 2/1166

The Imaams' Followers Leaving their Views if these Contradicted the Sunnah

With all due respect Akhi, I know you're triyng to help the questioner - but posting this will not serve to help him at all. It only confuses him further or anyone else who does not have a basic knowledge of the history and development of the Madahib. I mean seriously, has the questioner heard of or is even aware of the differences between Imaam Muhammad, al-Balkhi, Abu Yusuf, al-Muzani, the differences of opinion of Salat al-Istisqa which are all mentioned in that post? It will only confuse the reader further!

one thing u MUST keep in mind my bro is that just because these great imams said these statements (above) that does NOT mean that we reject their teachings and throw them all in the bin or out the window.... Nay one learns from them ALL and where abu hanifah (for example) may have given a fatwa based on ijtihaa (comming to conclusions for a topic due to not having a specific hadith on the subject), and other scholars have given a different fatwa BASED UPON A HADITH, we take from the later one, because all of them had the same foundation

By definition when a scholar is forced to make Ijithaad, it implies that there are no clear cut texts that tell him what to do in that situation. Ijithad (which the scholar tries to base on the texts) and the methodology of giving fatawa only from a hadeeth are generally mutually exclusive.

A scholar looks at mutliple things when he gives a fatwa, it's not just let me take Hadith X and say Y. It has to conform to many things including the principles of usool al Fiqh (Quran, Sunnah, ijma' qiyaas), application of those very Usools in a certain madhab (Malikis include actions of ahl al Madinah), conformity and extensive knowledge of the qawaa'id al-Fiqhiyyah (the legal maxims) and more. It's not simply 1+1 = 2.

one imam may have thought that a particular hadith was ahad, when in fact it was mutawaatir yet the other hadith did not reach him..

Akhi, this has nothing to do with the topic. Not to mention that the scholars differed in regards to the categories of the ahad ahadeeth as well as well as the number that constitutes mutawaatir. This has nothing to do with the topic here.

qualifications dont mean anything as shaykh saalih al fawzaan has clearly mentioned. qualifications just mean that u have studies in a place that gives a certificate, there r millions of places (i.e, msjid an-nabawi and masjid al haram) where circles are going on with the top ulama and no certificate is given.... so by the where is abu hanifahs certificate? obviously he has none. so what im tryna say is that certfcts, in and of themselves mean nothing.

So according to you what makes a scholar a scholar?

scared our bro might follow the sunnah, and go away from ur way?

With all due respect Akhi, it is very arrogant to assume that the way you're following is the exclusive sunnah and nothing else.

i know its directd to schlrs & stdnts f knwldg, where did i say otherwise? ths is a misconception ppl have against us. no1 is saying that ANY1 and EVERY! can derive rulings. plz read my words carefully without letting ur emotions drive u t oconclusions.

Then wisdom would have dictated akhi, that one not post that topic here when those reading it are but lay people.

we go to scholars who understand the texts and get from them, and scholars (SACHOLARS!!!) have clearly refuted opinions of each imams respectfully.

Do you know that each of the scholars, including Ibn Taymiyyah start from a madhab?

Refuting is for the laypeople. Scholars respectfully disagree and are tolerant if another scholar holds a different opinion in matters of jurisprudential differences. They have adab, respect and tolerance because their differences are based upon knowledge, not emotions.

IMAM BUKHARI for example, has written a treatise on rafayadain (raising the hands after and before rukuh) and has cleared all misconceptions that it is/was abrogated. so WE are not saying it is wrong just bcz we want to, nay the scholars and imaams have already stated this and we are just presenting to the world that which u may not know due to ignorance.

likewise, the 2 famous imams (abu yusuf and imam muhammad) who where the TOP hanafi scholars who learned directly from abu hanifah, both differed with the imam (abu hanifah) on more than a third of his madhab. and both of these used to do rafayadain!

Don't make a mountain out of a mole hill. Imam Ibn Qayyim has said that Raf al-Yadain is an issue which has valid differences of opinion. We don't criticize either party.

Imam bukhari also for example has stated that the hadith about saying ameen quitely is week, likewise with the hadith about putting the hands below the navel. likewise about the hadith which says wipe ur face after ur hands after dua, and the list could go on.

Talk about Hanafi-bashing. One thing you need to learn akhi is tolerance - these are issues which are not from the Usool and as such there can be differences of opinion. Maybe you can care to share the education that gives you the authority to point at other people's practice, one that has been sanctioned by scholars for over 1400 years and say that it is a mistake? You're right in your assumption you make that we should follow the Prophet, but at the end of the day, it is only via the understanding of the people of knowledge that we can be certain that our following is correct.

1) SOME of the fatwaas these great imams have given HAVE been proven to be a weak opinion. maybe if people done more research OUTSIDE of their madhab they would realise this...

And you have done said research? And on top of that, you have the knowledge to discern between both opinions to see which is stronger?

"How do you know that the math-hab way of praying salah is not in accordance with sunnah?" because in SOME cases, there are no authentic hadith to back up the position, and OTHER imams had hadith to prove their position... the SCHOLARS have written extensively on this.

So you're saying that the thousands of scholars in a madhab have overlooked the fact that some of their opinions supposedly don't have evidence? I can't believe you're making such a misinformed statement.

u sed: "Are you aware of daleel from each math-hab?" subhaanAllaah how many times do i have to say that it is the SCHOLARS who do this job, not the layman! u clearly have a BIG misconception about us, thinking that we all (laymen) come up with our own conclusions

But isn't that exactly what you're doing in this thread?

u sed: "Do you know why it contradicts the sunnah and which statements of the Prophet (sal-allahu alayhi wa sallam)?"
this makes no sense. y is the sky blue?

It actually makes a lot of sense. If you don't know how and why a Hanafi (or any other) opinion 'contradicts' the Sunnah - then you should remain silent and not make bogus claims.

obviously 1 opinion is correct and the other isn't shouldn't you be finding out which is closer to the sunnah from a scholar of hadith??

That is why you simply have to go to a Mufti you trust and ask him for a ruling and go with what he gives you. Everything else you have no concern with at all.

[Uthman]

From IslamQA: Is it obligatory to follow a particular madhhab?

[Muhammad]

:sl:

Some more useful links:

http://www.islamqa.com/en/ref/23280/
http://www.islamicawakening.com/view...?articleID=160

[Banu_Hashim]

Jazakallah Khair. I think a useful thing to do is to, like Muraad, study the evolution of the Madhhabs before jumping to conclusions.

[InToTheRain]

:sl:

Mufti Ibn Adam did some excellent audios on the importance of the Madhab and why they are followed. You can find the Audios here. Download the ones titles Taqlid (has 4 parts)

http://www.tauheed-sunnat.com/sunnat...ammad-ibn-adam

[MSalman]

assalaam o alaykum my beloved hanafi brother in islam!

:wa: ya akhee al-kareem

Could you please tell me if you know ilm al-ghayb or can read people's mind or heart? And who told you that I am a hanafi? I am a layman who asks the scholars, and mostly these scholars are hanabli. So I am a hanabli if you wanna put it that way. Maybe my brother you should first learn some adaab of discussions and adaab of islah before jumping into discussions and doing da'wah. I would like to remind you of evils of tongues and not having husn al-dhan for other Muslims and jumping to conclusions.

point 1) qualifications dont mean anything as shaykh saalih al fawzaan has clearly mentioned. qualifications just mean that u have studies in a place that gives a certificate, there r millions of places (i.e, msjid an-nabawi and masjid al haram) where circles are going on with the top ulama and no certificate is given.... so by the where is abu hanifahs certificate? obviously he has none. so what im tryna say is that certfcts, in and of themselves mean nothing.

when I said qualifications then i was talking about it in Islamic sense and not modern understanding of certificates. In fact, the idea of certificate has always been present in entire Islamic history in the form of ijaza. When I said qualifications, I am talking being a person of knowledge so that you can look into text and weigh opinions etc.

btw, just in case you didn't know, Shaykh Salih al-Fawzaan (may Allah preserve him) is a hanabli. He is one of the scholars from whom I take.

point 2) u told me to shut up, i forgive u for tht. but let me ask u, y r u so angry? scared our bro might follow the sunnah, and go away from ur way? la hawla wa la quwata illaah billaah!

I apologize if it was offensive as I didn't mean to. I was simply reminding you of your duty as a layman. As layman, you take fatawa from a scholar and simply remain quite. If you want to give da'wah or naseeah or islah then it is done in a proper manner and while keeping in mind your own position. You are not in position to tell us what is against the sunnah and what is not.

Secondly, you don't know me akhee; you have no clue about my manhaj and aqeedah. Yet, you have to problem claiming that I am somehow against the sunnah and those who follow it. Even if I am math-habi, when did math-habi were regarded as someone who are against the sunnah or and those who follow the sunnah?

point 3) i know its directd to schlrs & stdnts f knwldg, where did i say otherwise?

then why are you quoting them to laypeople? Why are you bringing them here and telling math-habi laypeople that their way of praying salah is against the sunnah and according to the imaams we should reject it? what is the point?

ths is a misconception ppl have against us. no1 is saying that ANY1 and EVERY! can derive rulings. plz read my words carefully without letting ur emotions drive u t oconclusions.

it maybe a misconception; however, it has truth to it when bunch of laypeople like yourself act this way. when you tell laypeople that we need to abandon saying of the scholars if it is against the sunnah and fullan saying of the scholars is against the sunnah, then you are indirectly implying that we can all look into the text or when two opinions given we can weigh them. How in the world laymen are going to do what you are telling them to do when all they oblige to do is ask the scholars? You are asking a scholar and they are doing the same. What is the difference here? You are saying their scholars' understanding is wrong then you must be a scholar to utter that statement and it is scholars job to refute each other and not bunch of laypeople forcing fatawas from their own scholars on others.

IMAM BUKHARI for example, has written a treatise on rafayadain (raising the hands after and before rukuh) and has cleared all misconceptions that it is/was abrogated. so WE are not saying it is wrong just bcz we want to, nay the scholars and imaams have already stated this and we are just presenting to the world that which u may not know due to ignorance.

1 - rafayadain is not wajib arkan of the salah and I know that ahl al-hadith put a great emphasize on this and it is a matter which cannot be brushed aside with simply saying "valid ikhtilaf" or not wajib arkan. It is fine that you want to share what some scholars have said. However, you as layman cannot "force" it on other laypeople or say your position is stronger and other is weak or against the sunnah, because 1) you are saying what your scholars are saying 2) the issue is no longer simple and not following the sunnah - it involves more factors as the scholars have differed.

Imam bukhari also for example has stated that the hadith about saying ameen quitely is week, likewise with the hadith about putting the hands below the navel. likewise about the hadith which says wipe ur face after ur hands after dua, and the list could go on.

there are differences of opinions among scholars on these issues and some of them are valid ikhtilaf. You as layman, have no authority to say if you don't do this way then it is against the sunnah.

1 - saying ameen loudly is not a wajib arkaan. Saying Ameen loudly

2 - Imam Ahmad and ibn Qayyim (rahimahumullah) have said that there is nothing authentic from the sunnah regarding placing hands during salah. Some of the salaf placed it above navel whereas others placed below navel. Only recently some of the scholars became extreme about issue of placing hand above navel and that was their ijthihad.

The problem with people like you akhee is that due to lack of their knowledge they don't know that many of these ikthilaf are valid or they are sunnah arkan and there is no blame on a person if he leaves it.

and Allah knows best

I would advise everyone to go through this thread regarding how to pray salah. Some good questions were asked and answered by a very good shaykh. The person who started the thread has same username as sister rasema here and I think it is the same person.

[MSalman]

as-salamu alaykum

two more links from me:

Following a Madhab (help me understand)
All about following a Madhab and taqleed

[Uthman]

Sheikh Bilal Philips has an excellent book called The Evolution of Fiqh which I highly recommend. It clears up a lot of confusion.

[KittenLover]

^ I second that, make sure you get that book it's very good mashallah.

[MSalman]

:sl:

I have to apologize to brother Ali for continuing on like this but few things need to be clarified

DO I HAVE TO QUESTION THIS???? DO YOU KNOW WHAT IS A METHOLOGY??

I am sure I am aware of what is a methodology sister. and why do you bring it up?

btw, the videos you posted describes hanabli/shafi'i way of praying salah. since according to you that is in accordance with sunnah then I dont know why you were earlier supporting that math-habi way of praying salah is against the sunnah.

I don't have to repeat myself. I hope not. No one is telling you that your way of offering Salat will be invalidated

at the same time you are supporting that math-habi way of praying salah is against the sunnah.

our scholars have determined that our hadeeths are stronger. Scholars do know anc can trace back the narrations, they know, I don't.

exactly my point - that is what your scholars are saying and you have no daleel to say that your scholars' sayings are stronger and others are against the sunnah. I am not saying that your scholars may not have stronger daleel; I am saying that you as a layman cannot do that because you don't have the tools to check and verify statements of your scholars. The thing is that these are fiqhi matters and not aqeedah issues; so, we don't have to make a big deal and these opinions are not even shadd where correction is must and we need to do islah in a proper manner. Also, the scholars you take from are mostly hanbalis, just like myself :)

If you follow a madhab, but not a Selefi manhaj(ageedah) you are an innnovator

Allhamdulillah, agreed upon.

and Allah knows best

[Rasema2]

Jazakallah Khair. I think a useful thing to do is to, like Muraad, study the evolution of the Madhhabs before jumping to conclusions.

:sl:
I would like to apologize to brother islamiclife; I request forgiveness for my obnoxious behavior.

No one was jumping to conclusions about madhabs. You (whoever) keep jumping to that propaganda of innovators that we "pick, choose and derive rulings our selves.”
Now, allow me to quote fatwas:


SHAYKH MUHAMMAD IBN SAALIH AL-UTHAYMEEN was asked: When encountering a difficult issue, do you advise the student of knowledge not to stick to a madhhab, or [do you advise] to turn to a particular madhhab?

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

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

The Shaykh, hafidhahullaah, responded: The issue of sticking to a madhhab has in it some detail. If a person has the ability to know the ruling from its proof, and to deduce the ruling from its proof, then it is not permitted for him to cling to a madhhab. rather, it is upon him to take the ruling from the evidence - if he has the ability to do so. However, this is rare amongst the people, since this is a quality of the mujtahideen from the people of knowledge; those that have reached the levels of ijtihaad. As for one who is not like that, then he cannot take the rulings directly from the evidences. And this is the predominant case amongst the people, especially in these latter times. So [in such a case] there is no harm in adopting one of the four madhhabs and making taqleed of one of them. However, he should not make blind taqleed such that he takes all that is in the madhhab; whether it is correct or incorrect. Rather, it is upon him to take from the madhhab that which - in his view - does not clearly oppose the evidence. As for those views in the madhhab which clearly oppose the evidence, then it is not permissible for the Muslim to take it. Rather it is upon him to adopt what is established by the proof, even if it is in another madhhab So his leaving the madhhab for another madhhab in order to follow the evidence is something good; this is a matter which is good - rather it is obligatory; since following the evidence is an madhhab in order to follow the evidence is something good; this is a matter which is good - rather it is obligatory;since following the evidence is an obligation.

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

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

SHAYKH MUHAMMAD IBN ABDUL-WAHHAAB said: If a person is learning fiqh from one of the four madhhabs, then he sees a hadeeth that opposes his madhhab; and so he follows it and leaves his madhhab - then this is recommended, rather it is obligatory upon him when the proof has been made clear to him. This would not be considered as opposing his Imaam that he follows, since they - Abu Haneefah, Maalik, ash-Shaafiee and Ahmad, radiallaahu anhum ajmaeen - were all agreed upon this fundamental principle.

... As for the case whereby a person does not have any evidence which opposes the view of the scholars of the madhhab, then we hope that it is permissible to act upon it (the madhhab), since their opinions are better than our own opinions; they took their proofs from the sayings of the Companions and those who came after them. However, it is not essential to declare with certainty (al-jazm) that this is the Shareeah of Allaah and His Messenger, until the proof that is not contradicted in this issue is made clear. This is the action of the Salaf of this Ummah and its scholars - both previous and recent - as well as that which they criticised: namely having bigotted partisanship for particular madhhabs (at-taassubul-madhaahib) and leaving off following the proof... However, if there becomes clear to him something which necessitates preferring one saying over another; either due to detailed proofs if he knows and understands them, or because he holds one of the two people to be more knowledgeable about this matter and having more piety about what he says, and so he leaves the saying of that one for the saying of the other one - then this is permissible, rather it is obligatory. And there is a text from Imaam Ahmad concerning this.

REFERENCES

1.As-Sahwatul-Islaamiyyah(pp.141-142).
2.Muntaqaa min Fataawaa(5/365-366).
3.Ad-Durur-Saniyyah (4/7).
4.Majmoo' Fataawaa (20/220-221).