Four madhabs

adil1992 said:

Assalamualaikum,

The four madhabs are great scholars of Islam. May Allah reward them for their dedication in helping the Islamic world.

I was born a Muslim but wasn't raised in a family that is practicing so I went away from the deen for majority of my life and only till quite recently I have been back on the right path, I'm not perfect but I try my best.

majority of mosque near me are deobandi ( i live in london ) and they advise to follow the teachings of abu hanifah strictly and stick to that. Whilst I understand for a laymen, it is almost possible for us to interpret hadiths and Qur'an in a way educated scholars can so we have to rely on the teachings of a respected madhab. My question is, to
stricly follow one madhab is it permissible?

In my humble opinion I am of the view that you should have a
a trusted scholar that you go for Islamic views but to completely stick to one is surely wrong ? The great imams like abu hanifa were only humans and could of made errors so to blindly follow them is wrong.

In no way am I implying that Indivduals should go and interpret Qur'an and hadiths and issue themselves "fatwas" that is completely wrong for a laymen and this one of the reasons why we have so much extremism in islam - but surely there has to be a middle ground where both sides can meet in which you follow your respected madhab but in issues you feel they are wrong , you can go with another view, but only if you belive sincerely that the view is correct. I'm seeing with my own eyes that Indivduals have doubts over a view of a madhab but because of their strict following of a madhab they are not willing to take another view regardless of the evidence.

I'm sure this is a topic most people have been through and have different views.

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Ahmed. said:

walaikum assalam rahmatullahi barakatuh

The reality is that one needs to be qualified as a Mujtahid scholar to perform ijtihad (to derive opinions from Islamic sources and judge one view over another) or otherwise they don't have the complete picture, so even though a laymen (in this context a laymen means anyone not qualified as the utmost scholarly level of mujtahid) might feel he is sincere in his judgement of one view over another, yet he cannot be sincere without the full picture hence he has fallen for some subtle d3ception wether it is the desire to accept a view that's easier or more convenient for him or wether it's following his ego to feel he is using his brain and not being a 'sheep' like the majority

In regards to the four Imams making mistakes, hadiths say consensus' can never be wrong and the four madhabs have been checked for centuries and in the 12th century the consensus declared that all 4 madhabs are comprehensively correct and there is no need for further verification

There are a couple of links that if read together it will give a fully comprehensive explanation of the 'following a madhab' stance.

First link is article by late great Scholar Murabtal hajj and translated by Hamza Yusuf:

http://www.masud.co.uk/ISLAM/misc/mhfatwa.htm

S3cond link gives the evidences for the madhabi stance:

http://masud.co.uk/who-are-the-ahl-as-sunnah-wal-jamaah/

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Abz2000 said:

The bayah to the leaders of the time and places of the knowledgeable, wise, and respected scholars would have usually made their opinions legally binding in the areas which were governed by leaders who accepted their opinions - since the leaders had chosen them as primary consultants and rule-setters, and that is how the system of government runs.
However, after the above mentioned scholars passed away, the bayah to them would end and would go on to the most worthy scholars after them as there is no room for sects in Islam - the precedents they set could be used as references which are to be continually revised according to new issues by trustworthy, wise, and knowledgeable scholars of the age in accordance with the Book of Allah :swt:

The fact that so many people are still following the rulings of dead judges without budging is a sign of intellectual stagnation and lack of trust in the opinions of current scholars.

The fact that Allah's final messenger Muhammad :saws: advised us in his farewell speech to refer to the book of Allah :swt: , and that current scholars have a rich amount of combined literature with sifting abilities, consisting of Quran, the interpretations of Allah's messenger Muhammad :saws: the four respected scholars, other respected scholars, history, and current findings - is sufficient to tell us that the Muslim ummah has higher goals to reach.


Al-Baqarah 2:134

تِلْكَ أُمَّةٌ قَدْ خَلَتْۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْۖ وَلَا تُسْـَٔلُونَ عَمَّا كَانُوا۟ يَعْمَلُونَ

English - Yusuf Ali

That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case!

English - Sahih International

That was a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do.

-------


Al-An'am 6:159

إِنَّ ٱلَّذِينَ فَرَّقُوا۟ دِينَهُمْ وَكَانُوا۟ شِيَعًا لَّسْتَ مِنْهُمْ فِى شَىْءٍۚ إِنَّمَآ أَمْرُهُمْ إِلَى ٱللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا۟ يَفْعَلُونَ

English - Yusuf Ali

As for those who divide their religion and break up into sects, thou hast no part in them in the least: their affair is with Allah: He will in the end tell them the truth of all that they did.

English - Sahih International

Indeed, those who have divided their religion and become sects - you, [O Muhammad], are not [associated] with them in anything. Their affair is only

to Allah ; then He will inform them about what they used to do.

------

There is a difference between - shi'a imaam Abu Hanifa, Shi'a imaam Ahmad ibn Hanbal, shi'a imaam Abu Maalik, shi'a imaam Ash-Shaafi' - and i am Muslim li Allah :swt: and i hear and obey in accordance to obedience of Allah :swt:

Islam means Submission to Allah :swt: and attainment of peace from Him.

There is the question of baya' and sami'na wa atua'na, and these cannot be given to dead people, but rather to people who are alive and worthy of obedience in Allah's cause - ul al amr min kum - who legislate wisely for Allah's sake.


If you can't find anyone - then weep to Allah :swt: for the weak situation and do what you can to rectify it whilst knowing that obedience is due to Allah :swt: and that the judgement and scales are His.

But please be careful of attempting to give your baya' to a dead body who cannot hear your calls now, and who will reject your baya' to him on the day of judgement, and if you obey ANY ruling whether of past or present, do it only in obedience to Allah :swt: as His bondman/woman and not as a bondman/woman held in bounds by the respected dead imaams.

كتاب الصلاة 2 Prayer (Kitab Al-Salat)
(240)Chapter: Praying In Sandals(91) باب الصَّلاَةِ فِي النَّعْلِ

Narrated AbuSa'id al-Khudri:

While the Messenger of Allah (ﷺ) was leading his Companions in prayer, he took off his sandals and laid them on his left side; so when the people saw this, they removed their sandals. When the Messenger of Allah (ﷺ) finished his prayer, he asked: What made you remove your sandals? The replied: We saw you remove your sandals, so we removed our sandals.
The Messenger of Allah (ﷺ) then said: Gabriel came to me and informed me that there was filth in them. When any of you comes to the mosque, he should see; if he finds filth on his sandals, he should wipe it off and pray in them.

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَبِي نَعَامَةَ السَّعْدِيِّ، عَنْ أَبِي نَضْرَةَ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ بَيْنَمَا رَسُولُ اللَّهِ صلى الله عليه وسلم يُصَلِّي بِأَصْحَابِهِ إِذْ خَلَعَ نَعْلَيْهِ فَوَضَعَهُمَا عَنْ يَسَارِهِ فَلَمَّا رَأَى ذَلِكَ الْقَوْمُ أَلْقَوْا نِعَالَهُمْ فَلَمَّا قَضَى رَسُولُ اللَّهِ صلى الله عليه وسلم صَلاَتَهُ قَالَ ‏"‏ مَا حَمَلَكُمْ عَلَى إِلْقَائِكُمْ نِعَالَكُمْ ‏"‏ ‏.‏ قَالُوا رَأَيْنَاكَ أَلْقَيْتَ نَعْلَيْكَ فَأَلْقَيْنَا نِعَالَنَا ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ إِنَّ جِبْرِيلَ صلى الله عليه وسلم أَتَانِي فَأَخْبَرَنِي أَنَّ فِيهِمَا قَذَرًا ‏"‏ ‏.‏ وَقَالَ ‏"‏ إِذَا جَاءَ أَحَدُكُمْ إِلَى الْمَسْجِدِ فَلْيَنْظُرْ فَإِنْ رَأَى فِي نَعْلَيْهِ قَذَرًا أَوْ أَذًى فَلْيَمْسَحْهُ وَلْيُصَلِّ فِيهِمَا ‏"‏ ‏.‏

Grade : Sahih (Al-Albani) صحيح (الألباني) حكم :
Reference : Sunan Abi Dawud 650
In-book reference : Book 2, Hadith 260
English translation : Book 2, Hadith 650
Report Error | Share


https://sunnah.com/abudawud/2/260


The four imaams themselves saw that their ultimate pledge was to Allah :swt: Whose Hand was over the hands of the leaders to whom they gave allegiance, that is why they were sometimes made to suffer by the leaders and why imaam Ahmad was whipped - however we believe that the Prophet :saws: would pray with his right hand over his left, and that imaam Ahmad ibn Hanbal only prayed with his hands down because of the physical pain he was in, so when we see people praying with their hands down, i remember the empty droning shell of Tony Blair at "saint Paul's cathedral" reciting rhyming verses that he probably didn't understand a word of as he was chanting them.​

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adil1992 said:

Assalamualaikum,

The four madhabs are great scholars of Islam. May Allah reward them for their dedication in helping the Islamic world.

I was born a Muslim but wasn't raised in a family that is practicing so I went away from the deen for majority of my life and only till quite recently I have been back on the right path, I'm not perfect but I try my best.

majority of mosque near me are deobandi ( i live in london ) and they advise to follow the teachings of abu hanifah strictly and stick to that. Whilst I understand for a laymen, it is almost possible for us to interpret hadiths and Qur'an in a way educated scholars can so we have to rely on the teachings of a respected madhab. My question is, to
stricly follow one madhab is it permissible?

In my humble opinion I am of the view that you should have a
a trusted scholar that you go for Islamic views but to completely stick to one is surely wrong ? The great imams like abu hanifa were only humans and could of made errors so to blindly follow them is wrong.

In no way am I implying that Indivduals should go and interpret Qur'an and hadiths and issue themselves "fatwas" that is completely wrong for a laymen and this one of the reasons why we have so much extremism in islam - but surely there has to be a middle ground where both sides can meet in which you follow your respected madhab but in issues you feel they are wrong , you can go with another view, but only if you belive sincerely that the view is correct. I'm seeing with my own eyes that Indivduals have doubts over a view of a madhab but because of their strict following of a madhab they are not willing to take another view regardless of the evidence.

I'm sure this is a topic most people have been through and have different views.

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HabibUrrehman said:

Here is my take on this, we can agree to disagree with respect.

We should follow Quran and Sunnah. No where Quran or Sunnah says to follow any madhab. Ask yourself a question, were companions of Prophet Muhammad PBUH Hanfi or Shafi?
We should all call ourselves Muslims ( one who submits to God's will) and not Hanfi or Shaafi or Maaliki etc..

If one has little or no understanding of the religion then they can stick to any one of the Imam's and rely on their interpretation of the religion. But problem with this is that if someone starts following Hanfi Madhab for example, he/she starts thinking Hanfi are the only righteous people and Shafi or Maliki or Hambali are misguided. That creates division among Muslims who have little knowledge. Some times so called scholars for a particular madhab also give fatwas to prove that followers of other madhabs are misguided and praying behind them is not valid. I have experienced this first hand.

What many fail to understand is that a madhab is only understanding from a particular religious scholar's point of view. That scholar could be right or wrong in his understanding. We can't call followers of other madhab's non believers because they are also following someone who has spent his entire life in interpreting Islamic jurisprudence. We have no authority to call followers of other madhab non-Muslims. Leave the matters of disagreement to Allah.

It is compulsory for everyone of us to get education on Islamic matters. There is no excuse for someone to say that I cant pray because I don't know how to pray. One must learn how to pray. Similarly, one must try to learn anything which has an impact on their understanding of the religion. For example, I am of the opinion that learning Arabic is compulsory on every Muslim to understand Quran or at least one should try to learn Quranic Arabic. We know the importance of life after death and we know life after death is eternal, hence we put so much effort is learning for a temporary life but don't try to learn our beautiful religion.

One can consult with scholars who one thinks are righteous and on the right path and one can follow what these scholars do but one should always ask for a reference from hadith and Quran. If they can't provide any reference for their actions from Quran, then keep looking and searching until you find what satisfies your heart and mind. This way Allah will reward our struggle in seeking the knowledge and even if the way we do things is wrong but it will not be a sin because we did what we could based on our understanding and under the guidance of righteous scholars. If one ends up finding the right path and follow it as well then the reward will be twice.

:wa:

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فصيح الياسين said:

Brother its deviating speech
Because brain we all have the same but understanding differs. Some are most high some dull and some in between them

No one have such power create principles and terminology to obtain the laws. But salaf were chosen for it.


We always says four madhab four madhab and followe or do not follow. There are more than 10 imams but these 4 are famous and have efficient principles and now these became .

I ask from those who says we should not follow them that not in jurisprudence. But there is not imams in jurisprudence only.

In creed we follow maturidy or ashari. Which is complesery for ahle sunnah.

In terminology of pholisphy. Abu ali seena and bihari and taftah zani we obey but no one say we should not follow them.

In terminology of arabic vocabulary we obey imam sebway or teacher of sebway khalil or student of khalil that is khalil also or friend of sebway, khalil or zanjani or zee mah shari or qazi bizaavi or rizi or imam farrah. After that either kofa imams or basra people we must follow with their principles. If not no one can translate hadith or quran.

In terminology of arabic eloquence we follow imam sakakki or taftah zani or another one. If these not then one can not understand the true meaning and miracle of quran which most people don't know how quran is miracle

In hadith terminolgy in narrators one must obey the narrator principles like how to posses and from whom to be possessed and who is good in narration and bad it and who is liar. If not then all hadith are gone from muslim hands.

In quran narration 7 qirat so 7 imams then every one have 3 students in which 2 are famous and one is abberant so up to 21 imam these become. If one not follow then quran won't reach.

I am not telling you dear brother but to everyone who keep saying we must not follow imams we have to follow quran even in following them they are obeying all above imams, and jurisprudence are not different from them as through these principles and added with jurisprudence principles laws are created.

If one do follow only quran and sunnah then must start his own principles to reach there. Verly no man have such power to do work of thousand men

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Ahmed. said:

.....

- - - Updated - - -



Proof from Ahadith Regarding Hand Placement

1. Sadl (laying the hands straight in the prayer) is not an action, but rather, it is the natural position of the hands while standing. This is the asl (root, origin, source)

2. The scholars have differed on the matter of qabd (grasping: holding the left hand with the right). Ibn Rushd states in Bidayat al-Mujtahid (1:137)

The reason behind their differing is that there are some ahadith narrating the way the Prophet prayed which did not mention him placing his right hand over his left, and on the other hand, it was reported that the people were ordered to do that.

As for the ahadith that Ibn Rushd is referring to, one of the most commonly cited is the hadith of Abu Humaid al-Sa’idi, which is as follows:

Muhammad ibn ‘Amir ibn ‘Atta stated: "I heard Abu Humaid al-Sa’idi talking amongst ten of the Sahabah of the Messenger of Allah. Abu Qattada who was among them spoke up and said, "I am the most knowledgeable of you about the prayer of the Messenger of Allah." They replied, "How can that be when you were not following him for a longer period, nor were you a companion of his before us?" To this Abu Qattada replied, "Yes." "Well then prove it," the others challenged. He (Abu Qattada) said, "When the Messenger of Allah stood for prayer, he raised his arms until they were level with his ears, said the takbeer and didn’t being reciting until all of his limbs had rested in their natural position. After finishing his recital, he raised his hands until they were level with his ears, said the takbeer and from there, performed the ruku’. He placed his palms on his knees and posed his back straight, neither raising his head nor lowering it . . .

This version of the hadith is narrated by Imam Ahmad in his Musnad, al-Tirmidhi and Abu Dawud in their Sunan, while Imam al-Bukhari narrates a shorter version of it in his Sahih. When Abu Humaid finished his description of the prayer, they all stated, "You are truthful, this is the way he used to pray."

The statement of Abu Qattada that, "[A]nd didn’t being reciting until all of his limbs had rested in their natural position" is proof that the Prophet did not always place his right hand over his left, for this is not the natural position at which the limbs rest, rather, this is what is known as sadl. If the Prophet placed his right hand over his left in the prayer all the time, then (at least) one of the Sahabah would have objected to Abu Humaid’s failure to report that in his narration

http://www.masud.co.uk/ISLAM/misc/yadain.htm

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Abz2000 said:

The placing the right hand over the left is the natural position of prayer, and it can therefore easily go without saying. A simple reading of the multiple ahadith regarding the placing of the hands in view of the the hadith quoted above should provide the details needed to come to such a simple conclusion.

The claim that - the followers of imam ahmad prayed with their hands down in soldiarity with him and as a political statement to the caliph most likely decided by the wise from amongst them who saw it as the best course to take in order to show their support of him with a silent statement due to his physically not being able to raise his arms as a result of being tortured - is a well established and believable historical claim, using a "fill in the blanks" method to interpret ahadith in order to justify doing it now despite the caliph of the time being dead -and despite strong and reliable ahadith with more complete and minute details being available won't help the practitioners of the hands down method much.

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Ahmed. said:

The slogan 'I follow Quran and sahih hadith' appeals to many Muslims nowadays, however what they don't understand is that our classical Imams done the same and their judgement of which hadith is more sahih than another or which hadith applies in a ruling is far better than the modern scholars' judgement.

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eesa the kiwi said:

Asalamu alaikum wa rahmatullah wa barakatu

I disagree with blind following of a madhab. If Abu bakr and umar radiallaho anhumma were to contradict rasulullah sallaho alayhi wa sallam then to follow them would be error. What about those less than them

I'm not saying the madhabs should be rejected either subhanAllah there has been huge contributions to the sciences of Islam from scholars of the madhabs

My issue is when people reject authentic hadith because according to them my imam (subhanAllah often it's less than that rather its because a contemporary scholar who follows the madhab of my imam) said so. This is a very dangerous attitude

The deen isn't rocket science I'm not saying laymen should attempt to derive fiqhi rulings but refer to the scholars of Islam and try seek the position with the strongest daleel wether it comes from within your own madhab or one of the others or even outside

One of my favorite scholars to listen to is Abdul Rahman Hasan he was taught mainly in shafi fiqh but isnt afraid to teach from other madhabs if there position is stronger you can find his YouTube channel here inshaAllah you will benefit

https://www.youtube.com/channel/UCmTqZ28TaM7V_g7uJVuBAMw

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HabibUrrehman said:

First of all, it does not look like you read my post or you tried to understand it.
Second, where does Quran or Sunnah says to follow one of the madhab? Please give me a single reference to support you view....
Third, should we look into what these Imam's said about their own rulings and interpretations of Islamic laws?

Imam Abu Haneefah

He said: “It is not permissible for anyone to follow what we say if they do not know where we got it from.”

According to another report he said: “It is haraam for the one who does not know my evidence to issue a fatwa based on my words.”

and he said: “woe be to you Ya’qoob. Do not write down everything you hear from me, for surely I may hold an opinion today and leave it tomorrow, hold another tomorrow and leave it the day after”

And he said: “If I say something that goes against the Book of Allah or the report of the Messenger PBUH, then ignore what I say.”

He also said: “if a hadeeth is found to be authentic, that is my madhab”

Imam Malik

He said: “I am only human, sometimes I make mistakes and sometimes I get things right. Look at my opinion and whatever is in accordance with the Qur’aan and Sunnah, take it, and whatever is not in accordance with the Qur’aan and Sunnah, ignore it.”

And he said: “There is no one after the Prophet Muhammad PBUH whose words cannot be taken or left, apart from the Prophet Muhammad PBUH himself.

Imam al-Shafi’ee

He said: “There is no one who will not be unaware of some of the Sunnah of the Messenger of Allah PBUH. Whatever I say or whatever guidelines I establish, if there is a report from the Messenger of Allah PBUH which is different to what I said, then what matters is what the Messenger of Allah said, and that is my opinion.”

According to al-Haakim, Imaam Shafi’ee said:

“There is no one among us who has not had a sunnah of Allah's messenger PBUH elude him or have one slip his mind; so no matter what rulings I have made or fundamental principles I have proposed, there will be in them things contrary to the rulings of Allah's messenger PBUH. Therefore, the correct ruling is according to what Allah's messenger PBUH said, and that is my ruling.”

He also said: “The Muslims (of my time) were of a unanimous opinion that one who comes across an authentic sunnah of Allah's messenger PBUH is not allowed to disregard it in favor of someone else’s opinion.”

Al-Haakim also collected from Imaam ash-Shafi’ee a similar statement to that of Imaam Abu Haneefah, that being “If a hadeeth is found to be sahih, it is my madhab.”

He also said: “If I say something then compare it to the Book of Allah and the sunnah of His messenger PBUH and if it agrees with them, then accept it and that which goes against them, then reject it and throw my saying against the wall!”

Imaam an-Nawawi in Tahdheeb al-Asma wa’l-Lughaat mentioned under the biography of Imaam Shafi’ee: “…then he travelled to al-‘Iraq where he spread the knowledge of hadeeth and he established the madhab of its people – that is the madhab of the Ahl al-Hadeeth.”

Imam Ahmad

Imam Ahmad said: “Do not follow me blindly and do not follow Maalik or al-Shafi’ee or al-Awzaa’i or ath-Thawri blindly. Learn from where they learned.”

And he said: “The opinion of al-Awzaa’i and the opinion of Maalik and the opinion of Abu Haneefah are all mere conjecture and it is all the same to me. Rather evidence is to be found in the reports – i.e., in the shar’i evidence.”

Ibn Abdul-Barr stated in Jaami’Bayaan al-‘ilm that, “There are no scholars from this ummah to whom a hadeeth of the Prophet Muhammad PBUH was established and then they rejected it… If they had done so, their trustworthiness would have been in question, let alone them being taken as Imams, since doing so (rejecting hadeeth) necessitates sinfulness.”

Shaykhul-Islaam Ibn Taymiyyah said: “No one has to blindly follow any particular man in all that he enjoins or forbids or recommends, apart from the Messenger of Allah PBUH. The Muslims should always refer their questions to the Muslim scholars, following this one sometimes and that one sometimes. If the follower decides to follow the view of an imam with regard to a particular matter which he thinks is better for his religious commitment or is more correct etc, that is permissible according to the majority of Muslim scholars, and neither Abu Haneefah, Maalik, al- Shafi’ee or Ahmad said that this was forbidden.”

Did I said anything different from the Imam's you want to follow blindly?
Does not Islam ask to seek knowledge? Why can we spend our whole life in learning medial science or engineering but can't find time to learn our own religion?
Do Islam ask us to have a blind faith? Yes we can have blind faith when it comes to Quran and Sahih Hadith but for anything else we are supposed to do our own research and follow what seems right and in accordance with the teachings of Quran and Sahih Hadiths.

May Allah guide us all to accept and follow the truth. Ameen!

:wa:[SUB][/SUB]

​

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Ümit said:

[MENTION=241]Ahmed[/MENTION]:
I did not understand the complete post, because it goes way beyond my knowledge and ability to understand, but I totally agree with the first section:



Indeed the earlier scholars were also following the Quraan and sahih hadith.

I'd rather trust either one of the four madhabi scholars over any other modern scholars.

They already paved the road for us so that we can follow it easily...why then would we make our lives difficult by searching our own way with the chance of doing things wrong or adding innovations and stuff?

During my last friday prayer, our imam told us a story about a community who were very keen on hygiene. everything were as clean as possible, even the individuals paid attention to every detail. they even had aprons hanging in the toilet area you could use during wudu so that wudu water would not splash up onto your clothes.

at first sight nothing wrong with it...but then he discovered that the use of these aprons during wudu was kinda obligated...
This is a form of adding innovation to religion.

One should not exaggerate.

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eesa the kiwi said:

Asalamu alaikum wa rahmatullah wa barakatu

I disagree with blind following of a madhab. If Abu bakr and umar radiallaho anhumma were to contradict rasulullah sallaho alayhi wa sallam then to follow them would be error. What about those less than them

I'm not saying the madhabs should be rejected either subhanAllah there has been huge contributions to the sciences of Islam from scholars of the madhabs

My issue is when people reject authentic hadith because according to them my imam (subhanAllah often it's less than that rather its because a contemporary scholar who follows the madhab of my imam) said so. This is a very dangerous attitude

The deen isn't rocket science I'm not saying laymen should attempt to derive fiqhi rulings but refer to the scholars of Islam and try seek the position with the strongest daleel wether it comes from within your own madhab or one of the others or even outside

One of my favorite scholars to listen to is Abdul Rahman Hasan he was taught mainly in shafi fiqh but isnt afraid to teach from other madhabs if there position is stronger you can find his YouTube channel here inshaAllah you will benefit

https://www.youtube.com/channel/UCmTqZ28TaM7V_g7uJVuBAMw

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فصيح الياسين said:

Walaikumasalam
Dear brother my bad. I must have wrote it. Well let me explain. I took your one sentence of follow quran and sunnah and thats why at the end i wrote that I AM NOT SAYING TO YOU but to those who keep accusing that we must not follow imams

But as you asked proof from quran so let allah help me to make it easy and you to understand. Because i know the terminology in arabic and translating it to English disrupt the exact term meanings.
Like taqleed of imam is wajib because allah said in quran واطيعوا الله و رسوله now it is hasr in obediance to allah and rasool as hasr is of two types haqiqi and and izafi. If one said i follow imam and take hasr haqiqi then its obligations that to exclude who ever without imam is like companion and prophet. So he is out of islam and that is called following one person of himself i.e taqleed shaksi

Another is izafi that a person obey in such a manner that following him make it to the person whose obediance is obligated and none of companions and prophet obediance is excluded and that is taqleed no'ee min hisu izafah. And no one saying allah is one because imam said but on the contraray in a particular issues which man cannot take the exact meaning like about time period of divorced is to obey his principles

Now dear brother if i translate the terminlogy to english then hasr means castle and haqiqi mean itself and izafi means pairing. Which make all the paragraph a useless.

Second what aima said is تورعا i.e abstain to not get involved in taqleed shaksi and people start saying imam said r
Than prophet said.
Because in their life time they kept giving fatwas. To people so people make do act on it. Or else they never issue any fatwas
And also these are not imam these are school but named due to their principles there are millions of scholar passed in it by obtaining the principal and keep applying for new issues which keep coming

Third is imam tamiah also was hanbali. And what he said was due to principle of imam ahmad that a man can choose obeying or do your own that in particular issues.

While schools of shafi and malik and abu haneefa said its qail bil fasl. Mean take some from one and take another thing from another.

So sticking to imam is best and thats why obligatory for those who cannot create their own principles to take out orders from issues like me

Now compulsory question if we belive that following imam is not in quran and hadith then why do we follow imams of eloquence and hadith and quran narrator and most important one the translating of arabic's principle imams even in them is zee mah shari who is mutazilli and false creed
If not to obey imams then not these one

If obey these imams so must the jurisprudence imams


Brother remember we are muslims and i love you due to this. and we also must share knowledge I DONT KEEP ANY GRUDGE FOR YOU. Thus i said what i have. If any word except terminologies are unclear or you want to have your proof against it please share i will read cheerfully. But before writing your proofs first. breake my evidences or proofs and then show yours

Assalamoaliakum

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Ümit said:

Sorry but, IMHO you are mixing up things.

First, no one ever spoke about blind following. Following something or someone blind is never a good thing...
Second, you are talking about someones imam following some madhab. this has nothing to do with madhab but with the imam who is rejecting a certain saheeh hadith.
I do not think that a certain madhab school would reject saheeh hadeeths just like that.
Third, you would like to seek the position with the strongest daleel. this job is already done by the madhabs.
Fourth, Abdul Rahman teaching stuff from other madhabs...having knowledge of other madhabs besides your own is a sign how wise that man is. seeing the total picture and knowing which madhabs focusses on what and why gives that man the ability to make better decisions.

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